________________
200
NYAYA TABORY OF KNOWLEDGE
mental effort or volition. To these we may add the universal of each of these attributes, their non-existence and inherence in the self, and the self itself? All of these are perceived when there is contact (sannikarşa), in some form or other, between them and the internal sense of manas Let us now consider the process involved in the perception of these objeets.
According to the Nyāya, pleasure and pain, desire and aversion, cognition and volition are attributes of the self. Their relation to the self is one of inherence (samavāya). They are perceived when the mind as a sense comes in contact with them. This sense-object contact is not one of direct conjunction (saryoga). It is an indirect contact called samyukta-samavāya. Pleasure, pain and the rest as particular fuets, co:ne in contact with the mind through their 10 herence (samavāya) in the self which is conjoined (samyukta) with the mind. Similarly, the universals of pleasure, pain, etc., are perceived through that kind of indirect sense-contact which is called samyukta-samavetasamaviya. The universals of pleasure and pain (sukhatvaduḥkhatva) subsist in particular pleasures and pains by way of inherence (samkvāya). The particular pleasures and pains exist in the soul as its inherent attributes (şamavelaguņāh). Hence the mind comes in contact with the universals of pleasure and pain through their inherence in what inhere in the soul which is conjoined to the mind. In perceiving any particular pleasure or pain we do perceive its pleasurableness or painfulness quite as directly, although the process of perception is more mediated and complicated.' So also, we perceive that pleasure, pain, etc , inhere in the self so long as they exist or are present. And just as we perceive their existence so also we perceive their non-exist
1 Mapograbya sukharh dohkhamiochi dvoro matih kftih, BP., 87, 1 TK., p. 9. I Vide SM , 57 : TB., p. 6.
