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Line 164: − In the Indian tradition, it is the self-as-knower which involves the cognitive structures and processes operating within the individual at any given time. In cognitive terms, I ''am'' the way I get to know the world. + − In Indian philosophy, the terms nirvikalpa and savikalpa have been used to describe two distinct forms of perception. It is common in most schools of Indian thought to describe perception and cognition (samjñana) among babies as nirvikalpa pratyaksa, meaning that infants do not have the ability to perceive diversity or distinction, or to construe or imagine. In other words, individuals develop the ability to make meaningful distinctions, construe, and imagine (savikalpa pratyaksa), i.e., the capacity to “reason,” as they grow up.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref>+ + + + + + + + +
→Perception Vs Pratyaksha Pramana
== Perception Vs Pratyaksha Pramana ==
== Perception Vs Pratyaksha Pramana ==
Perception as one of the important qualities of the intellect has been regarded highly in Indian tradition. Kautilya in his Arthashastra describes that inquiry, hearing, perception, retention in memory, reflection, deliberation inference and steadfast adherence to conclusions are the qualities of the intellect.<ref>Kuppuswamy. B. Source book of Ancient Indian Psychology</ref> Indian philosophy and in particular the Darshana shastras extensively deal with the six ways of knowing or Pramanas required for understanding self as the knower.
- Nyaya defines perception as apprehension through sense-object contact.
- Mimamsa theory of perception is similar to Nyaya concept. Prabhakara introduced his doctrine of Tripartite Perception.
- Advaita mentions six stages of mental function, and perception through the senses is the first stage. Mind goes out through the senses, envelops the object and assumes its shape. The terms nirvikalpa (indeterminate) and savikalpa (determinate) have been used to describe two distinct forms of perception. This distinction has been quite common in Indian thought, and is subject to much debate among several schools of thought, such as Nyāya, Mīmāṁsā, Vedānta, and Buddhism.<ref name=":4">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 174-176)</ref>
It is common in most schools of Indian thought to describe perception and cognition (samjñana) among babies as nirvikalpa pratyaksa, meaning that infants do not have the ability to perceive diversity or distinction, or to construe or imagine. In other words, individuals develop the ability to make meaningful distinctions, construe, and imagine (savikalpa pratyaksa), i.e., the capacity to “reason,” as they grow up.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref>
The concept of indeterminate perception (nirvikalpa pratyakṣa) parallels what Piaget characterizes as the child’s experiences during the sensorimotor stage. During this stage the child’s way of knowing and understanding the world depends on seeing, touching, and manipulating objects. The transition from nirvikalpa to savikalpa pratyakṣa described in the Advaita literature is similar to the changes that Piaget describes as taking place during the child’s transition from the sensorimotor stage to that of concrete operations such as counting with fingers, which implies putting things together as the Advaita view indicates. A perspective common to both Advaita and Piaget is that our knowledge of the world is a matter of construction with elements of imagination added to what is given in experience.<ref name=":4" />
== References ==
== References ==
[[Category:Yoga]]
[[Category:Yoga]]
[[Category:Darshanas]]
[[Category:Darshanas]]