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1. LAUKIKA SANNIKARṢA According to Nyāya Introduced by Dr. Gopal Debnath Associate Professor Department of Philosophy

2. INTRODUCTION According to Nyāya Philosophy Perception is that knowledge which is aroused from the contact of a sense-organ with its object. This contact is known as Sannikarṣa . This sannikarṣa may be aroused directly or indirectly. When the contact of the sense-organ with its object is aroused directly is called laukika sannikarsa . It may be of six kinds- saṁyoga , saṁyokta-samavāya , saṁyokta samaveta samavāya , samavāya , samaveta samavāya and viśeṣana-viśeṣyabhāva sannikarsa .

3. SAṀYOGA SANNIKARSA Saṁyoga means the relation between two substances. When we perceive an object with our eyes then the sannikarsa is saṁyoga . Since the relation between two substances is saṁyoga and eye and its perceived object e.g. a flower both are substances, so this relation is called saṁyoga . In short, when any object is perceived by our eyes, the sannikarsa is saṁyoga .

4. SAṀYOKTA SAMAVĀYA SANNIKARSA Samavāya means an eternal relation between two objects. These objects may be substance-quality ( Dravya–guna ), Substance-action ( Dravya -karma), etc. The perception of the quality of an object is aroused from which contact is called Saṁyokta samavāya . When we perceive red colour of a rose then the sannikarsa is Saṁyokta samavāya . Because the relation between red colour and its object i.e. rose is samavāya and the relation between the sense organ i.e. the eyes and the rose is saṁyoga . So, to the perception of red colour of the rose is saṁyokta samavāya .

5. SAṀYOKTA-SAMAVETA-SAMAVĀYA SANNIKARSA We perceive not merely a quality, but also we can perceive the universal of that object. For example- As we perceive a red colour of a rose, same as we perceive the jati i.e. redness(universal) of that rose. Here the sannikarsa is the above. Because the relation between red and redness and red and rose is samavāya , again the relation between the eyes and the rose is saṁyoga . Thus the sannikarsa is saṁyoga-samavāya-samavāya . Its another name is the above sannikarsa .

6. SAMAVĀYA SANNIKARA The perception of sound is aroused from samavāya sannikarsa . According to Nyāya , our sense-organ ear nothing but the space or ākāsa and sound is the quality of the ākāsa . Since the relation between sound and ‘ ākāsa ’ is samavāya , and our sense-organ ‘ear’ = ākāsa , so the relation between sound and ear is samavāya .

7. SAMAVETA SAMAVĀYA SANNIKARSA Again, as we perceive the sound of an object, just like that we can perceive its jati soundness also. As sound inheres in ākāsa which is the substance of sound, same as the soundness inheres in sound. Thus the sannikarsa is inherence in the inherrent i.e. samavāya-samavāya . Its another name is samaveta samavāya .

8. Visesana-Visesyabhava sannikarsa An absence may sometimes be perceived by a sense-organ. I am seeing the absence of a book on the table. This perception surely dependent on a sannikarsa . What is it? According to Nyaya , this relation is visesana-visesyabhāva sannikarsa . Its explanation is that when I perceive the absence of a book on the table, at that time my eye is connected with the table, which is visesya . But the knowledge is being of absence of the book, which is visesana of that table. So the sannikara is saṁyokta-visesanata . Its another name is visesana-visesyabhāva sannikarsa .

9. IN SHORT SAṀYOGA SANNIKARṢA- Substance (eye)+ Substance (rose) SAṀYOKTA SAMAVĀYA SANNIKARṢA - Eye + quality of Substance (red of rose) SAṀYOKTA-SAMAVETA-SAMAVĀYA SANNIKARṢA - Eye + universal of quality (redness of red) SAMAVĀYA SANNIKARṢA - Ear + sound SAMAVETA SAMAVĀYA SANNIKARṢA- Ear + universal of sound (soundness) Viśeṣaṇa-Viśeṣyabhāva sannikarṣa - Eye + the absence of substance

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