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SAHRDAYĀLOKA muktāvali, such as :
"alaukikas tu vyapāras trividhaḥ parikīrtitaḥ, sāmānya-laksano jñāna . laksaņo yogajas tathā.”
(Si. Mu. pratyaksa khanda kārikā-63) In this kārikā, the term 'vyāpāra' means sannikarsa, which is said to be three fold such as, sāmānya-laksana, jñāna-laksana and 'yogaja'. Out of these three, the sāmānya-laksana-sannikarsa (or, sāmānya-pratyāsatti) is the first one, which is projected by the Naiyāyikas to support their plea that there is no harm in accepting samketa or convention with reference to vyakti i.e. individual. By samanya-laksana' is meant such which has 'sāmānya! as its laksana or svarūpa. Just as when there is direct apprehension of a thing in the world, the sannikarsa or sambandha between any worldly object and sense-organ has to take place first, in the same way for a-laukika pratyaksa also, the sāmānya-rūpa sannikarsa of the object is required. This means that the apprehension of an individual i.e. object takes place with the help of sāmānya or jāti such as gotva etc. For example - I saw an individual go-vyakti. This means I have laukika-pratyaksa-jñāna or direct apprehension of a particular go-vyakti. With the knowledge of that individual go-vyakti, knowledge or apprehension of 'gotva' sāmānya or jāti also is accomplished. This is the theory accepted by the Naiyāyikas. They hold that, “yā vyaktih yena indriyena grhyate, tannisthā jātih, tad abhāvaś ca tena eva indriyena grhyate." i.e. the sense-organ with which an individual object is apprehended, also brings forth the apprehension of the class-sāmānya i.e. - jātiof that particular object concerned, and it also brings forth the apprehension of the abhāva - absence-of that object also. The Nyāyaśāstra calls that jñāna or apprehension as alaukika-pratyaksa, whereby knowledge of all go-vyaktis is also brought about through the gotva-rūpa-sāmānya residing in a single go-vyakti, directly apprehended. We have to accept sāmānya-rūpa-sannikarsa in the alaukika-pratyaksa-jñāna, because to bring about the knowledge of all individual go-vyaktis, there is no other agency except the sămânya. In the illustration cited above of an individual go-vyakti, along with that go-vyakti as there is also an apprehension of the 'sāmānya' residing in it, this apprehension is termed sāmānya and, here, i.e. in this alaukika-pratyaksa, "jñāta-sāmānyasannikarsa" is the cause of apprehension.
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