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perception), ika ( speculation ), avaya !
a ( speculation ), avāya (perceptual judgewent ) and dhārana ( retention 185.
They are dependent of their pre-knowlede, but the emerge from sense-organs and acknowledge the modes of a particular object. It is, therefore, considered Samvyāvahārika pratya
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Except Cārvaka, all other systems have classified Janyapartyaksa ( generated perception as (i) Laukika ( Empirical ) and (2) Alaukika (transcendental ). The nature of these perceptions is the same as the nature of Sūnavyāvahūrika and Parmūrthika Pratyakṣa of Jainas. Yogipratyakṣa or Yogi-jñāna of the Sankhya-Yogas, 66 Nyāya-vajśeşikas67, and the Buddhistsøe, Atmajñāna of the Mimāmsakas88, are synonymous with Transcendental perception ( Parmarthika or Alaukika Pratyakșa which is the special competence of the soul visiştāima saktr ). According to Sântarakṣita in the Taitvasanigraha, the Jainas70 called this knowledge name Yagi-pratyaksa or Yogaja-pratyakşa.
The philosophers are not agreed on the question whether transcendental perception is determinate (Savi kalpaka ) or indeterminate ( nirvikalpaka ) or both determinate and indeterminate ( ubhaya . The Buddhist tradition?l regards it as being only indeterminate, (Kalpanapodhari), while the Nyāya Vaise ikas and Mimamsakas 72 are of the view that it can be either determinate or indeterminata.
The Jainas, on the other hand, like the Sänkbyas, think that determinate ( savikal paka ) is the only real perceptions. Santarakşıta?4 refuted this idea. He referred to the view of Sumati who considered the Aksaja pratyaksa ( sensory perception ) as Samvyavaharika pratyaksa and Yogi pratyakşa (intuitive perception) as Pärmärthika pratyakşa. He also added that according to the Jainas the determinate perception ( saga ikalpaka pratyaksa ) is the real perception."
Savikalpaka pratyakşa or determinate perception
Knowledge (jñāna ) and vision. ( Darsana ), the two main
