Report of the Programme 62-64

Concept of Perception: A Critical Study with Reference to Nyaya and Charvaka

Ifrah Mohiuddin & Sami Jan

Abstract

In this research article, I shall determine the critical relation between Charvakas and Nyayankas description about perception and further I shall define perception in an analytical manner. The outcome of my research would be the clarification of the perception and its role in contemporary philosophy. I shall relate both the viewpoints of Charvakas philosophers and Nyaya philosophers and henceforth their effect on contemporary Indian philosophers. This research work would be a systematic and clear work on the concept of perception in Indian philosophy especially with respect to Nyaya and Charvaka philosophical approach. Moreover I shall examine the impact of Charvakas and Nyaya philosophers on contemporary world philosophies and science.

Key Words: Perception (Pratyaksha); Nyaya; Charvaka; Sense Perception.

Introduction:

Perception is a process which has been defined in many ways in Indian philosophy. In Indian terminology perception is known as Pratyksha. Perception is not a single process but it is a name for diverse processes. Nevertheless perception in Indian philosophy has very deep meaning and sometimes all Indian philosophical wisdom is termed as Darshana (perception). This problem is an epistemological problem which rests on the questions like ‗the origin of knowledge, the place of experience in generating knowledge and the place of reason in doing so; the relationship between knowledge and the responsibility of error and changing forms of knowledge that arise from new conceptualizations of the world. all these issues link with other central concerns of Indian systems. There are four factors involved in any knowledge i.e. the subject who knows (Pramata); the object of knowledge (prameya); the means of knowledge (Pramana); the resultant of Valid knowledge (Prama). Indian philosophy starts with perception as it is recognized as the first source of knowledge. What we see, visualizes, hear, taste, smell, feel, touch, think, recognize is all perception. It a matter of fact that all Indian philosophical schools more or less accepts perceptions as a valid prama. Indian philosophical system is comprised of nine major schools of out which six as known as orthodox and remaining three are heterodox. While six orthodox schools (Nyaya-Vaisisika, Sankya-Yoga, Purava Mimamsa-Utter Mimamsa) accepts perception as a valid source through which we can attain knowledge and three schools (Charvaka, Jainism, Buddhism) as well accepts the same. Gotama defined perception as ‗nonerroneous cognition which is produced by the intercourse of the sense organs with the objects. Visvanatha defined perception as ‗direct or immediate cognition which is not derived through the instrumentality of any other cognition‘. According to Nyaya perception is classified into ordinary and extraordinary perception. Ordinary perception is further divided into two kinds; Internal (Manasa) and External (Bahya). Extra ordinary is divided into three kinds; Samanayalakshana (perception of class), Jnanalaksana (perception by complication) and Yogaja (perception of intuition). While ordinary perception is the perception which presupposes the sense organs, the objects, the manas, and the self and their harmonious contact. On the other hand extraordinary perception is the perception in which perception is assumed and apprehended by some medium but not directly. There are two stages in perception as per Nyaya philosophy is concerned one is Savikalpa and other is Nirvikalpa Perception; Savikalpa perception is