 Bhartṛhari, the most notable Grammarian, highlights the intimate relation between language, thought, and knowledge. Two aspects of his theory have important implications for the nature of perceptual experience. First, there is no non-linguistic cognition in the world; all knowledge appears permeated by words. Though Bhartṛhari’s theory may leave room for extraordinary, or other-worldly, cognitions, there is no scope for pure non-conceptualized perception in this world. The essence of his theory is: words do not designate objects in the external world directly, but through the intervention of universals, which are inherent in words. Thus universals constitute the basis of our knowledge of the external world, since they are intimately connected with language and mind on the one hand, and the world on the other. Given this, the Grammarians question the very possibility of non-conceptual perception? The second aspect is underscored by Kumārila who ascribes the so-called Superimposition Theory to Bhartṛhari (Taber, 2005, 27), according to which, a word has its “own form” superimposed upon its meaning. This has implications for determinate conceptual perception, which (for the pluralists and direct realists of Mīmāṃsā and Nyāya persuasions) arises purely out of the object itself and involves discrimination and determination of its nature.