 The idea that the world consists of propertied particulars seems to put pressure on the notion of non-conceptual perception. If there are no indeterminate particulars, what is the object of indeterminate perception? Indeed some Navya-Nyāya thinkers hold that the raw data of perception (‘real particulars’ in the Buddhists sense) is too inchoate and elusive to count as objects of knowledge. Recently, Arindam Chakrabarti (2000), a prominent contemporary Navya-Nyāya thinker offered seven reasons for altogether eliminating non-conceptual, or immaculate perceptions as he calls them, from Nyāya epistemology in an attempt to understand the “deeper relation between direct realism and concept-enriched perception”. Chakrabarti’s skepticism about non-conceptual perception as a cognitive state stems from the fact that we cannot assign an intentional role to the object of indeterminate perception because the object of non-conceptual perception is incapable of being apperceived or directly intuited in any fashion. Chakrabarti’s gauntlet has been picked by several Nyāya enthusiasts (Phillips, 2001 and 2004; Chadha, 2001, 2004 and 2006) and defenders of Buddhist doctrine (Siderits, 2004). This debate brings to the fore an important feature of non-conceptual perception first highlighted by Gaṅgeśa, suggesting that while there is no direct, apperceptive evidence for non-conceptual perception, it is posited as the best explanation for the availability of the qualifier (property, feature), since the cognizing subject is not immediately aware of the object of non-conceptual perception. Phillips (2001: 105) presents Gaṅgeśa’s argument for the inclusion of non-conceptual perception as an essential part of Nyāya epistemology: