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TATTVA-KAUMUDI
[V80Karika V 'Perception' is definite Cognition of particular objects through the contact of the senses; 'Inference 'has been declared to be of three kinds; and it is led up to by (based upon) the (Cognition of the) Middle Term and the Major Term; and 'Valid Assertion ’is Right Revelation.
'Perception is definite sense-cognition.'— The term 'Perception' means what is defined; the remainder of the sentence is the definition; by which word is meant the differentiation (of the thing defined) from things of the same class, as well as from those of other classes.
(30) The literal meaning (of the definition of Perception Damen de prativişayādhyavasāyaḥ ’) may be thus fined as the de- explained: Vişaya (object) stands for that finite cognition which bears upon the Visayin (cognition); of particular objects obtained that which impresses its own form upon the through senses Cognition.
The Earth and other substances, as also Pleasure, Pain and the rest are objects' for us; but things in the form of the Elemental Substances are not 'objects' for us; though these also are 'objects' for the Yogin and the divine beings. The term ' prativisaya' denotes that which bears upon each particular objcct, i. e. the sense-organ;—' bearing upon' means contact so that what the term ' prativişaya' stands for is the sense-organ in contact with the object-,'Prativisayādhyavasāya' ('sense.cognition) is the adhyavasāya, definite cognition in i. e. through, the sense organ in contact with the object; 'adhyavasāya' is Cognition, the function of Buddhi(Will); in fact adhyavasāya stands for that exuberance of the attribute of Sattva which results from the suppression in the Will of the attribute of 'Tamas' due to the contact of the sense-organs with their respective objects:---this is what is called vrtti and also' jñāna, --.e. 'Cognition. This sense-cognition is a means
