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THREE MUDES OF ORDINARY PERCEPTION
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podham). Ordinarily, knowledge involves two elements, namely, the given or the sensed and the meant or the ideated. The Buddhists hold that what is given is a unique individual (svalakşaņa) that belongs to no class and is not related to anything. We may call it by a name, bring it under a class and think of it as having certain qualities, actions and relations. But its name, class, quality, action and relation are not any part of what is directly given ; these are the contributions of our mind (kalpanā) to the given experience. Hence nirvikalpaka perception is a cognition of the given datum as such, i. e. as not modified by any idea or concept like those of its name, class, etc. (nāmajātyādyasaryutam). It is a pure sensation of the simples of experience and does not lend itself to any verbal expression (ubhılāpasamsargāyogyapratibhāsam). As contrasted to this, savikalpaka perception is a verbalised experience, in which the object is determined by the concepts of name, class, relation, etc. Here we think of the object as a complex of parts and attributes, bearing a certain name and having certain relations. Such knowledge, however, is false, since it is not due to the given object, but to our conceptual construction of it. Thus the Budlhists reduce nirvikalpaka to pure sensation which is valid but blind, and savika'paka to conceptual knowledge which is definite but false. Be it noted, bowever, that the Buddhist's nirvikalpaka as a cognition of the simples or unique individuals of experience is less abstract than the Advaitin's nirvikalpaka as a cognition of pure being.
In the Mimāmsā, the Sāmkhya and the Nyāya-Vaiseşika system we have what may be called a concrete view of perception. According to these realistic schools, what is
1 Digdaya, Pramanasamuccaya, Ch I ; NBT pp 9 f. 3 Cf " A pare tn svalak$anamätragocaram pa vikalpakamicchanti," SD., p. 41.
3 NVT, 1. 14, Madbavācāryya, Sarvadarśanasangraha Chapter on Bauddha philosopby Vide also NM, pp 92 f.
