 Although Gautama mentions universals in the Nyāyasūtras as the meaning of general terms,there is no explanation in these original sūtras as to how they might be known. Praśastapāda was the first to argue that universals are sensorily given. He argues that universals, when they inhere in perceptible loci (e.g., ‘cowness’ in an individual cow), are perceived by the same sense organs that also perceive those loci (Padārthadharmasaṃgraha, 99). This thesis is explicated in detail by Jayanta Bhaṭṭa in Nyāyamañjarī where he argues against the Buddhist nominalists as well as the holistic monist pan-linguist Bhartṛhari and his followers. Jayanta makes an allusion to the view that universals are given in indeterminate perception, a view later developed in detail by Gaṅgeśa in Tattvacintāmaṇi (the chapter on “Perception,” the section on “Indeterminate Perception”). Most of Jayanta’s arguments against the Buddhist nominalist are discussed in detail in Chakrabarti (2006), however, he does not discuss the issue about universals being given in indeterminate perception. This is, as we have mentioned in the above sections, because Chakrabarti is sceptical about the coherence of the notion of indeterminate perception. Chadha (2014) argues that Gaṅgeśa makes a unique contribution to this debate in proposing the idea that universals or qualifiers are given as objects in indeterminate perception. He spells out his argument in terms of qualifiers rather than real universals, because the logical and epistemological role of a real universal is the same as that of a simple nominal property. Gaṅgeśa is concerned with basic, unanalyzable properties that can be grasped as such in our awareness. Basic properties in this sense are simple; they can be grasped without further qualification. They are, according to Nyāya, the ‘epistemic firsts’ comparable to non-conceptual perception in Buddhist epistemology. Gaṅgeśa’s argument is presented by Bhattacharya (1993, 10–11) using a specific form of inference (parārthānumāna) developed in Nyāya for convincing others. It has a five-proposition structure: