The Nyaya school of Indian philosophy places emphasis on the role of the perceiver in the process of perception. It posits that perception is a cognitive act involving the interaction between the perceiver and the object being perceived.

The Vaisheshika school of Indian philosophy divides the objects of perception into three main categories: Qualities (such as color, taste, and smell), Actions (such as movement and change), Universals (such as existence and unity), and Particulars (individual objects).

In Samkhya philosophy, the term 'Purusha' refers to the principle of consciousness that underlies all perception. It is considered to be pure consciousness, distinct from the material world (Prakriti), and is responsible for the subjective experience of reality.

The Yoga school of Indian philosophy posits that perception is a result of the interaction between the mind and the external world. It emphasizes the role of the mind in interpreting and organizing sensory data to create a coherent experience of reality.

In the Buddhist tradition, the term 'Anitya' refers to the momentary and fleeting nature of perception. It emphasizes the impermanence of all phenomena, including the objects of perception, and the continuous flux of experience.

The Vaisheshika school of Indian philosophy emphasizes the role of the senses in the process of perception. It posits that perception is a direct result of the interaction between the senses and the external world, and that the senses provide us with accurate information about the objects being perceived.

In the Nyaya school of Indian philosophy, the term 'Anumana' refers to the process of inferring the existence of an object based on its perceived qualities. It is a form of indirect perception that allows us to gain knowledge about objects that are not directly accessible to our senses.

The Yoga school of Indian philosophy posits that perception is a result of the interaction between the mind and the external world, and that the mind actively constructs the objects of perception. It emphasizes the role of the mind in shaping and interpreting sensory data to create a coherent experience of reality.

In the Buddhist tradition, the term 'Pratītyasamutpāda' refers to the interconnectedness and interdependence of all phenomena, including the perceiver and the perceived. It emphasizes the idea that all things arise and exist in relation to each other, and that there is no independent or isolated self.

The Yoga school of Indian philosophy posits that perception is a result of the interaction between the mind and the external world, and that the mind actively constructs the objects of perception. It emphasizes the role of the mind in shaping and interpreting sensory data to create a coherent experience of reality.

In the Buddhist tradition, the term 'Nirvana' refers to the state of liberation from suffering and the cycle of rebirth. It is the ultimate goal of the Buddhist path, and is characterized by the cessation of all desires, attachments, and delusions.

The Yoga school of Indian philosophy emphasizes the role of the mind in the process of perception, and posits that the mind is the primary source of knowledge. It emphasizes the need for mental discipline and concentration to achieve a higher state of consciousness and insight into the nature of reality.

In the Nyaya school of Indian philosophy, the term 'Anumana' refers to the process of arriving at a valid conclusion based on evidence and logical reasoning. It is a form of indirect perception that allows us to gain knowledge about objects and phenomena that are not directly accessible to our senses.

The Yoga school of Indian philosophy posits that perception is a result of the interaction between the mind and the external world, and that the mind actively constructs the objects of perception. It emphasizes the role of the mind in shaping and interpreting sensory data to create a coherent experience of reality.

In the Buddhist tradition, the term 'Trilaksana' refers to the three marks of existence: impermanence (Anitya), suffering (Dukkha), and non-self (Anatman). These three characteristics are considered to be fundamental to all phenomena, and are central to the Buddhist understanding of reality.