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words and is bence non-conceptual perception. In his opinion, tbe lucidity and determination in the savikalpaka pratyksi is not its own characteristic. but it really comes from nirvikaIpaka pratpakşa, After a moment of rrvikalpaka pratykşa, the sarikalpaka protya kşa is generated and the ascertainment and lucidity of a thing which comes from nirvikalpala pralaksa appears to be of savikalpaka pratyakşa. In this manner savikaIpaka pratyaksa also determinates a thing and is called perception from a practical viewpoint ( vyavaliāra ), but the real perception is only the non-conceptual ( pirvikalpaka ) perception.
In the above criticism Sintarak sita's main arguments are that the nirvikalpaka pratyuksa is the real pratyaksa and a thing caonot be both universul and particular. Both these arguments are met by the late's Jaina Acāryas. They say that the nirvikalpaka jñana of the Buddhists is the formless perception which is not capablc of determinating the nature of a thing. Therofore, it is determinate (Sakara) and lucid (visada ), and could be accepted as a pramina.
It appears that to refute the validity of the Veda, the Buddhist philosophers denied the real relation between the words and their meanings. All sorts of knowledge generated in connection with words which are not supported by the nirvikaIpaka, are declared to be invalid. As a matter of fact Buddhism also acccepts Savikalpaka Pratyakşa. In the Vibhanga.105 Knowledge jñāna ) is divided into two types Cognitative (Savitakka ) and Non-cognitative (Avitakka ). Both these types are similar to Savikalpaka and Nirvikalpaka Pratykst
The object of perception
We have mentioned earlier that the pratyk$a is of two kinds, viz. Sāmvyāvaharika ( knowledge obtained through the senses and mind ) and Parmirthika pratvakşa ( knowledge ob. tained by the soul itself, without the help of the senses and the mind ). The object of perception is related to both types of perception.
