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Bhartrihari, for example, says.-" There is no perception which is possible without naming (i.e., determination by processes of generalisation etc..). All knowledge is indissolubly mixed up with naming."
The psychologists of the Sankhya school, on the other hand include within Pratyaksha both Savikalpa and Nirvikalpa,mdetermined perception and pure sensation. This will be apparent from a study of
Aniruddha Bhatta's commentary on 87, Vishayadhyaya · of the Sankhya-Sutras. The Vaiseshika school also admit the validity of both Savikalpa and Nirvikalpa. Sankara Misra distinctly says~" Limited Pratyaksha (as opposed to omniscience) is of two sorts viz., the Savikalpa and the Nirvikalpa." As regards the theory of the Nyaya school, Vachaspati Misra says that the words, 'Adyapadesya' and 'V yavasayalmaka' which occur in Gautama's definition of Pratyaksha refer respectively to the Nirvikalpa and the Savikalpa modes of perception.
Now, this Pratyaksha has been subdivided by the Jaina philosophers into Samvyavaharika or Practical or Ordinary Perception and Paramarthika or Transcendental of Occult Perception, which two modes are considered in the next two sections.
