Yes. In Jain epistemology, Smriti-tarka and pratyabhinja are considered forms of indirect knowledge (paroksha), i.e., knowledge that does not come from direct sensory perception.

• Smriti-tarka ( स्मृति-तर्क): This refers to memory-guided inference. It is an indirect knowledge process where one reasons about something based on remembered experiences or prior cognitions. In Jain texts, it is treated as a form of paroksha because the conclusion is drawn without immediate sensory contact, relying on remembered facts or previous direct knowledge.

• Pratyabhinja ( प्रत्यभिन्ज) / pratyabhijnā: This is the process of recognition or recollective cognition. When you encounter a thing that you have previously perceived or known, you recognize it again based on past knowledge. This recognition is considered an indirect (paroksha) form of knowledge as it depends on memory and prior cognition.

Notes on tradition:

• Both concepts are generally placed under paroksha (indirect knowledge) rather than pratyaksha (direct perception).
• There can be variability in how Digambara and Śvetāmbara texts classify and describe these pramāṇas (means of knowledge). Some formulations treat pratyabhinja as a distinct pramāṇa, while others view it as a specialized mode within inference and memory-based cognition.
• The core idea across traditions is that memory, past cognition, and recognition play a legitimate role in yielding valid knowledge, but they are still indirectly dependent on prior direct experience.

If you’d like, I can provide the exact Sanskrit terms and a concise arth (meaning) from a canonical Jain source.