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The world is just the manifestation of Brahman, according to the Advaita Vedanta philosophical tradition and the connection of sense-organs and the object isn՚t the cause of perceptual cognition because Caitanya or consciousness is considered as an all-pervading entity which thereby covers all objects and sense organs.
However, even though ultimate reality [Brahman] and Caitanya are one and only, consciousness consists of some upadhis or adjuncts for a phenomenal neces…

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For Naiyayikas, there are three conditions of inference:
- Paksa dharmata jnana – The knowledge of the subject;
- Vyapti jnana – The knowledge of the invariable concomitance. It is the karana, the instrumental cause of the inference;
- Paramarsa jnana - the knowledge which the paksa [subject] possesses of the hetu [mark] pervaded by an object that is to be inferred, i.e.. sadhya. It is the intermediary, i.e.. the vyapara.
Accordingly, Visvanath defines anumana as Paramarsa-jan…

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