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Society, Epistemology and Logic in Indian Tradition
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regarding yogi-pratyakșa that it is nirvikalpaka because of its vividness (sphutābhatā)" Dharmakīrti also thought :na vikalpānubaddhasyāsti sphutārthāvabhāsitā (Pramāṇāvārtika, 2.283). If we add nothing to pure knowledge, then it is called nirvikalpakatā. In the case of perception through the ears (Śrotra vijñāna), if a conventional meaning is not understood, then that perception can also be nirvikalpaka. Prajñākaragupta (8th century) defines kalpanā in a different way:
"vićeșaņādi-sambandha-vastu pratibhāsāpratītiḥ kalpanā (Pramāņavārtikabhāsya, p. 245) “If an object is known with its atributes or quality then that cognition is called kalpanā.”
This definition has been adopted by the Navya Naiyākas when they say :- saprakārakam jñānam savikalpakam or in other words when they say vaišiștyāvagāhi jñānam savikalpakam. Śántarakṣita and Kamalaśīla
The Buddhist logicians śāntarakṣita (705-764 CE) and Kamalasila (8th century) supported the views of Dignāga and Dharmakīrti. Šāntarakṣita defines kalpanā asabhilāpinī pratītīḥ kalpanā (Tattvasamgraha, 1213)
This definition includes the ones given by Dignāga and Dharmakīrti. The Word abhilapini includes verbal association and the mental reflex having capability for verbal designation."
Sphutābhatvādeva ca nirvikalpakam - Nyāyabindutikā, 1.11, p. 66 "Sabdārtha-ghatana yogyā vrksa ity-adirüpataḥ 1 yā vācām aprayogepi sābhilāpeva jāyate. Il - Tattvasamgraha, 1214
