  Yogācāra subjectivism views perception as “concept-free,” whereas the holist grammarian Bhartṛhari of the third century finds it all to be clothed in language.  Mīmāṃsā and Nyāya realists emphasize the “concept-laden” nature of at least the type of perception that is epistemically foundational for observation statements containing basic sensory predicates. To be sure, Mīmāṃsā and later Nyāya also admit concept-free perception. Kumārila Bhaṭṭa mentions the cognition of an infant as an example (Śloka-vārttika commentary on the perception sūtra of the Mīmāṃsā-sūtra, verse 112, p. 94; see also Matilal 1986, 321–322). Phenomenologically humans would seem to have much in common with infants and animals considering this type of perception. But according to the great Mīmāṃsaka, perception does not so much divide into types as form a process with the concept-free as the first stage. Awareness of the object is only quasi-propositional in the first moment, and at the second has its content filled out to become the means whereby an individual is ascertained to have a certain character, to be a certain kind of substance or to possess a universal or an action, etc. (verse 120, p. 96). The object perceived, the lotus (or whatever), is known in the first stage as an individual whole, both in its individuality and as having a character. But the character, the thing’s being blue as opposed to red, and its being here right now, are not known without the mediation of concepts which are supplied internally. Seeing is ultimately “seeing as” and is “shot through with words,” to use the expression of Bhartṛhari (Vākyapadīya, ch. 1, verses 123–124, p. 199; see also Matilal 1986, 342). However, the mind or self does not, according to the realists, have any innate ideas (unlike then Yogācāra, which postulates a collective “storehouse consciousness,” ālaya-vijñāna). Concepts are the records of previous experiences.