1918.] The Tativa-cintamani. 287 
mental cause of the perception is a sense-organ which is not 
knowledge. 
The word perception, which ordinarily signifies perceptual 
knowledge or rather the means by which we derive perceptual 
knowledge, does sometimes stand for the whole process in 
which a sense in intercourse with its object produces knowledge. 
The senses are six, viz. (1) the eye, (2) the ear, (3) the nose, (4) 
the tongue, (5) the tactual surface, and (6) the mind. Their ob- 
jects are respectively the following :—(1) colour, (2) sound, (3) 
odour, (4) savour, (5) touch of warmth, coldness, hardness, soft- 
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mental (internal) 
e intercourse, or rather the ordinary intercourse, which 
is the connection of a sense with its object, is of six kinds as 
mentioned below :— 
1. Union (samyoga), e.g. in the visual perception of a 
ar there is a union of our eye wi : 
2. United-inherence (sainyukta-samavaya), that is, in- 
herence in that which is in union, e.g. in the visual 
perception of the colour of a jar there is a union 
or our eye with the jar in which colour inheres. 
United-inherent-inherence (samyukta-samaveta-sama- 
vaya), that is, inherence in that which inheres in 
what is in union, e.g. in the visual perception of 
the colourness (the generic nature of colour) of 
a jar, there is a union of our eye with the jar in 
which inheres colour wherein again abides colour- 
ness in the relation of inherence. : 
Inherence (samavaya), e.g. in the auditory perception 
of sound there is the inherence of sound in the 
ether which pervades the cavity of opr ear. : 
Inherent-inherence (samaveta-samavaya), that is, in- 
herence in that which inheres, e.g. in the auditory 
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Transcendent Perception (alaukika pratyaksa). 
a. The supersensuous or transcendent perception does not 
Place through any of the six kinds of ordinary intercourse 
Tibed above. But it is produced through an intercourse 
