xts are not available to us.]

[Footnote 2: _Nyayabindu@tika@tippani_, p. 11.]

153

that right knowledge is directly the cause of it; for, with the rise
of any right perception, there is a memory of past experiences,
desire is aroused, through desire an endeavour in accordance with
it is launched, and as a result of that there is realization of the
object of desire. Thus, looked at from this point of view, right
knowledge is not directly the cause of the realization of the object.
Right knowledge of course directly indicates the presentation, the
object of desire, but so far as the object is a mere presentation it
is not a subject of enquiry. It becomes a subject of enquiry only in
connection with our achieving the object presented by perception.

Perception (_pratyaks'a_) has been defined by Dharmakirtti as
a presentation, which is generated by the objects alone, unassociated
by any names or relations (_kalpana_) and which is not erroneous
(_kalpanapo@dhamabhrantam_) [Footnote ref 1]. This definition does not
indeed represent the actual nature (_svarupa_) of perception, but only
shows the condition which must be fulfilled in order that anything
may be valid perception. What is meant by saying that a perception
is not erroneous is simply this, that it will be such that
if one engages himself in an endeavour in accordance with it,
he will not be baffled in the object which was presented to him
by his perception (_tasmadgrahye arthe vasturupe yadaviparyastam
tadabhrantamiha veditavyam_}. It is said that a right perception
could not be associated with names (_kalpana_ or _abhilapa_). This
qualification is added only with a view of leaving out all that is not
directly generated by the object. A name is given to a thing
only when it is associated in the mind, through memory, as being
the same as perceived before. This cannot, therefore, be regarded
as being produced by the object of perception. The senses present
the objects by coming in contact with them, and the objects also
must of necessity allow themselves to be presented as they are
when they are in contact with the proper senses. But the work
of recognition or giving names is not what is directly produced
by the objects themselves, for this involves the unification of
previous experiences, and this is certainly not what is presented

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[Footnote 1: The definition first given in the _Pramanasamu