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碍耻尘腻谤颈濒补 叠丑补峁�峁�补, the founder of the 叠丑补峁�峁�补 school of 惭墨尘腻峁僺腻, says,

鈥�samyagarthe ca sa峁� 艣abdo du峁�prayoganiv膩ra峁嘺岣�.鈥�^[1]

It means that the right intercourse is the intercourse of the sense-organs untainted by defects with real objects.

Illusions are produced by wrong intercourse. Therefore, according to him, 辫谤补迟测补办峁�a is a direct cognition which is the result of the right functioning of the sense-organ with reference to their objects, and which is free from defects.^[2] 惭墨尘腻峁僺腻 broadly agrees with 狈测腻测补 in its view of 辫谤补迟测补办峁�a. The self comes into contact with manas, the internal organ, which comes into contact with the sense-organs, which have right intercourse with real external objects. The olfactory, the gustatory, the visual, the tactual, and the auditory organ, composed of earth, water, light, air, and space or ether, are the external organs. The 狈补颈测腻测颈办补蝉 regards the auditory organ as ether limited by the ear-hole, while the 惭墨尘腻峁僺补办补蝉 regards it as space limited by the ear-hole. The external sense-organs can produce perceptions of odour, taste, colour, sound, etc., when they are supervised by the manas, which is the organ of internal 辫谤补迟测补办峁�a. It is the organ of the 辫谤补迟测补办峁�a of cognition, pleasure, pain, desire, etc., which are the qualities of the self. The sense-object intercourse has the capacity to manifest a sensible object. 笔谤补迟测补办峁�a can apprehend sensible objects only, but it cannot apprehend super-sensible objects like dharma.^[3]

The latter 叠丑补峁�峁�补s i.e., 狈腻谤腻测补峁嘺 叠丑补峁�峁�补 (16^th century A.D) in his M膩nameyodaya defines 辫谤补迟测补办峁�a as:

鈥�颈苍诲谤颈测补蝉补苍苍颈办补谤峁�a箩补峁� 辫谤补尘腻峁嘺峁� 辫谤补迟测补办峁�am鈥�^[4]

I.e. 辫谤补迟测补办峁�a is the valid cognition produced by the contact of a sense-organ with an object.

The 叠丑补峁�峁�补 School accepts 辫谤补迟测补办峁�a is of two stages, viz., nirvikalpaka and savikalpaka 辫谤补迟测补办峁�a. Of these the first stage is called nirvikalpaka and the second stage is called savikalpaka 辫谤补迟测补办峁�a. The nirvikalpaka 辫谤补迟测补办峁�a of a thing is its perception at the first moment of the association of the senses and their objects.

Thus 碍耻尘腻谤颈濒补 defines nirvikalpaka 辫谤补迟测补办峁�a as:

鈥�asti 丑测腻濒辞肠补苍补峁� 箩帽腻苍补峁� 辫谤补迟丑补尘补峁� nirvikalpakam. b膩lam奴k膩divij帽膩na-蝉补诲峁浥沘峁� suddhavastujam. na vi艣e峁�o na 蝉腻尘腻苍测补峁� tad膩n墨m anubh奴yate. tayor 膩dh膩rabh奴t膩 tu vyaktirev膩vas墨yate.鈥�^[5]

It means that the cognition that appears first is a mere 腻濒辞肠补苍补 or simple 辫谤补迟测补办峁�a, called nirvikalpaka 辫谤补迟测补办峁�a pertaining to the object itself pure and simple, and resembling the cognitions that the new-born infant has of things around himself. In this cognition neither the specific characters nor the generic characters are apprehended by it, but the individual object only, which is their substrate, is apprehended.

笔腻谤迟丑补蝉腻谤补迟丑颈 惭颈艣谤补 (900 A.D) defines nirvikalpaka 辫谤补迟测补办峁�a as:

鈥�avivikta-蝉腻尘腻苍测补-vi艣e峁�avibh膩ga峁� sa峁僲ugdha-vastu-尘腻迟谤腻-gocaram 腻濒辞肠补苍补-j帽膩nam鈥�^[6]

I.e. nirvikalpaka 辫谤补迟测补办峁�a is a non-relational apprehension of an object only with its generic and specific characters, which cannot distinguish them from one another. It cannot apprehend the generic characters as generic and the specific characters as specific. It apprehends an object with its various properties, viz., genus, quality, and name etc. unrelated to each other just after the senseobject intercourse. It apprehends a multiform object with its various properties in a nonrelational manner. There is no apprehension of a subject-predicate relation in it.^[7]

On the other hand, 狈腻谤腻测补峁嘺 叠丑补峁�峁�补 defines nirvikalpaka 辫谤补迟测补办峁�a as:

鈥�indriyasannikar峁Ｄ乶antarameva dravy膩di-svar奴pa尘腻迟谤腻vag膩hi 艣abd膩nugamas奴nyam jat sammugdha箩帽腻苍补峁� j膩yate tat vi艣i峁ａ弓akalpan膩bh膩v膩t nirvirkalpakamityucyate.鈥�^[8]

It means that the immediately after the contact with the senses, there arises a confused cognition devoid of verbal accompaniment, and comprehending the bare existence of substances etc., and this is called nirvikalpaka, because of the nirvikalpaka 辫谤补迟测补办峁�a of a thing as qualified.

叠丑补峁�峁�补 惭墨尘腻峁僺腻 accepts that nirvikalpaka 辫谤补迟测补办峁�a leads to the second stage of 辫谤补迟测补办峁�a i.e. to the savikalpaka 辫谤补迟测补办峁�a. According to 碍耻尘腻谤颈濒补, savikalpaka 辫谤补迟测补办峁�a presents the generic and specific qualities of the individual. It is based on the nirvikalpaka 辫谤补迟测补办峁�a where the genus, the name, and the qualifying properties are implicitly apprehended. In other words, savikalpaka 辫谤补迟测补办峁�a is relational apprehension of the generic characters of an object as generic, and of its specific characters as specific. It contains an element of recollection of similar and dissimilar objects, and apprehends the community of its object with other similar objects and its distinction from other dissimilar objects. It apprehends an object and its generic and specific properties in a subject-predicate relation.^[9]

On the other hand, 笔腻谤迟丑补蝉腻谤补迟丑颈 惭颈艣谤补 defines savikalpaka 辫谤补迟测补办峁�a as:

鈥�蝉补惫颈办补濒辫补办补峁� tvekaik膩k膩ra峁� j膩ty膩dika峁� vivicya vi峁�ay墨karoti鈥�^[10]

I.e. savikalpaka 辫谤补迟测补办峁�a is apprehension of an object with its various forms such as genus, substance, quality, action, and the name as related to, and distinguished from, one another. It apprehends its object and its properties in a subject-predicate relation.

Again he says,

鈥�箩腻迟颈诲谤补惫测补驳耻峁嘺办谤颈测腻苍腻尘补产丑颈岣� 辫补帽肠补诲丑腻 savikalpena vikalpyate鈥�^[11]

I.e. savikalpaka 辫谤补迟测补办峁�a apprehends an object as belonging to a particular class, as being qualified by another substance, as being endued with a particular quality, as doing a particular action, and as bearing a particular name.

狈腻谤腻测补峁嘺 叠丑补峁�峁�补 defines savikalpaka 辫谤补迟测补办峁�a as:

鈥�yattu 迟补诲补苍补苍迟补谤补峁� 艣abdasmara峁嘺sahak峁泃a峁� j膩ty膩divi艣i峁ａ弓avasthuvi峁�aya峁� raktohaya峁� gha峁璷haya峁� ity膩di vyaktavi箩帽腻苍补峁� tat savikalpakam.鈥�^[12]

It means that immediately after the nirvikalpaka 辫谤补迟测补办峁�a a clear cognition like 鈥榯his is red鈥�, 鈥榯his is a pot鈥�, etc., having as its object a thing qualified by class etc., and assisted by recollection of words, is produced; and this is called savikalpaka 辫谤补迟测补办峁�a.

Both the 笔谤补产丑腻办补谤补 惭墨尘腻峁僺腻 and the 叠丑补峁�峁�补 惭墨尘腻峁僺腻 accept that nirvikalpaka 辫谤补迟测补办峁�a leads to the second stage of 辫谤补迟测补办峁�a i.e. to the savikalpaka 辫谤补迟测补办峁�a.

Footnotes and references:

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[1]:

艢濒辞办补惫腻谤迟迟颈办补, iv. 38.

[2]:

Ibid. iv. 38-39.

[3]:

艢腻蝉迟谤补诲墨辫颈办腻, pp. 35-36.

[4]:

惭腻苍补尘别测补诲补测补, ii. 1, p. 8.

[5]:

艢濒辞办补惫腻谤迟迟颈办补, iv. 112, 113.

[6]:

艢腻蝉迟谤补诲墨辫颈办腻, p. 40.

[7]:

鈥�nirvikalpam anek膩k膩ra峁� vastu sa峁僲ugdha峁� g峁沨n膩ti鈥�.鈥�-Ibid. p. 41.

[8]:

惭腻苍补尘别测补诲补测补, ii. 14, p. 17.

[9]:

艢濒辞办补惫腻谤迟迟颈办补, iv. 120-125.

[10]:

艢腻蝉迟谤补诲墨辫颈办腻, p. 41.

[11]:

Ibid. p. 41.

[12]:

惭腻苍补尘别测补诲补测补, ii. 14, p. 17.