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SAHRDAYĀLOKA convention is made with reference to class alone and not an individual, for fault of 'ānantya' and 'vyabhicāra' : "anumāna-siddhā ca ghrāna-rasanatva-ā"dirghrāna-rasanā"di-padānām; ānantyād, vyabhicārāc ca, vyaktīnām abhidheyatāyā akalpanāt.” (pp. 432, R.G. ibid). The contingency of 'ānantya' walks in because if
take samketa with reference to an individual, the individuals being innumerable, the samketas also will tend to be beyond calculation. Vyabhicāradosa walks in when one samketa once when used for a given individual, if it is used for another individual of the same class, it brings in this contingency, because how can one samketa fixed for one individual be used for any other individual ? So, convention is not made with reference to an individual i.e. 'vyakti'. Thus it cannot be said that that a 'pada' means an individual.
An objector has the following submission - we accept such 'alaukika-pratyakşajñāna' with reference to objects having relation of the form of 'gotva'-adi jāti. : The idea is that direct apprehension results from the mutual relation of sense-organs and objects. This relation is termed 'sannikarsa' or 'pratyāsatti' technically. Jagannātha here uses the term 'pratyāsatti' in this technical sense. Now this relation according to some is 'jñāta', i.e. is of the form of 'gotva-ādi-sāmānya-rūpa' - i.e. of the form of the class - 'go'tva. This is one opinion of some Naiyāyikas. Another section of the Naiyāyikas holds that this relation is of the form of the knowledge of 'go-tva' - adi-sāmānya.' - Whatever it may be, but by that relation which is of the nature of sāmānya or generality, there results direct perception of all cows endowed by that generality. So, there is no dosa-contingency - in accepting the 'abhidhāśakti' of the word 'go' with reference to all individual cows.
To this objection of the vyakti-sakti-vādins Jagannātha's reply is : “na ca jñātagotvā"di-rūpayā, gotvā"di-jñāna-rūpayā vā pratyāsattyā, pratyakşeņa pari-kalitāsu sakalatadīya-vyaktisu abhidhāyāḥ kalpane násti dosah iti vācyam. sāmānyapratyāsatter nirákaraṇāt. gaurava-dosasya-anuddhārāc ca.” (pp. 432, R.G. ibid).
Prof. Dr. Ramachandrudu puts it this way : (pp. 238, ibid) - “According to the Naiyāyikas, the pratyaksa is of two kinds, laukika-pratyaksa, and A-laukikapratyakşa. Laukika-pratyaksa is the one which is produced by the contact of the senses with the objects which is effected by six kinds of samband has or relations, viz., samyoga, samyukta-samavāya, samyukta-samaveta-samavāya, samavāya, samaveta-samavāya, and visesana-višesya-bhāva. 'A-laukika' pratyaksa is produced by three kinds of alaukika-sannikarşas which are called, 'sāmānya laksanapratyāsatti, jñāna-laksana-pratyāsatti, and yogaja-pratyāsatti. (Muktāvali, I. 59-63). The meaning of the sāmānya-laksana-pratyāsatti is explained in Muktāvali (pp. 272)
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