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HORDWORD perception because that also reflect the conch as it is, and serves the purpose expected from the conch. So in the definition of peroeption the word free from error should not be used. Dinnaga.
4. Pain, pleasure, etc. are not Vijöånas because they are known only as feelings and not as Vijñanas, just as a pot being once known is not called & Vijñana. But the pleasure and the knowledge of pleasure remain in one place. The perception of pleasure is created by the mind which is one of the sense-organs.
. . Sankarasvdmin. 5. The proof of perception and the result of perception are two different things. When an outward object is known, the knowledge of that object, and the identity of the knowledge with the object. are the result and proof respectively. These two should not be considered as one merely because they are related with one another as cause and effeot, just as an axe and the cutting. Kumárila
Rofutation. 1. Pratyakşa may be defined as knowledge which is free from réflection ( Kalpand). We see a thing first and then realise it as a pot. The perception is but the first sight of a thing without connecting it with a name. The classification as proposed by Sumati cannot be correct because we do not hold that an entity can have any adjectives by which the perception can be differentiated as indeterminate or determinate. On the contrary, we hold the form of a thing as different from all other things or as the negation of the opposite. When the entity, is felt in the mind this negation of the opposite also does not reflect. So the knowledge reflecting a thing without its name or attributes is perception. Determinate knowledge is not valid because it reflects things which really do not exist.
2. If the knowledge of the form of a thing is only held to be indeterminate then it will not be different from determinate knowledge, : bocause we have already proved that there is no generality, except the form of a thing. Kumârila has also said iz certain places that generality does not differ from the form:
