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TRANSLATION of cognition and what is brought about by this means is the Right Cognition which is a form of assistance rendered to the Sentient Faculty. (31) In its essence the Buddhi is insentient, being, as it is,
a product of Root Matter; consequently the Cognitions are intention Cognition which is a function of the Buddhi
is also insentient, just like the Jar and such things. Similarly such other products of Buddhi also as pleasure and the rest are insentient. The Spirit, however, not being radically affected by pleasure and the rest, is sentient ; this Spirit appears as if having the Cognition and the Pleasure and such other things by virtue of the image cast therein by the reflection of the Cognition and the Pleasure which really subsist in Buddhi; also it is in this manner that the Sentient Being (Spirit) comes to be favoured ( by Buddhı ); and Buddhi as also its Cognition, though in themselves insentient, appear as if sentient by virtue of being reflected in the Sentience ( of the Spirit ). This is what is going to be described under Kārikā 20, below. (32) The use of the term 'adhyavasāya,' 'Definite
Cognition,' in the text excludes Doubt. Differentiation of terms in the ful Cognition, as Doubt, being of the nature of definition of Per- uncertainty, is never positive; and definite ception
is the same as 'positive'.—The use of the term 'vişāya,' 'object,' excludes Wrong Cognition, the object of which is non-existent.— The use of the particle 'prati' indicates the contact of the sense-organ with the object and as such excludes Inference, Remembrance and other forms of Cognition. (33) Thus it follows that prativişa yādhyavasõyo drstam,
'Perception is definite cognition of objects Final Definition
ion
the
through the contact of the senso-organs,' is of Perception
the complete definition of Perception,
