Gautama Buddha is believed to have directed all monks and scholars to thoroughly analyze his words and not adopt them for the sake of respect.
[4] The later Buddhist thinkers such as the Sautrantikas, opposed to the Yogacaras who deny the reality of external objects reducing them to cognitions, advocating indirect realism recognized the reality of external objects which produced their own cognitions and imprinted their forms on them as being basically perceptible; they developed the doctrine of impermanence into the ontological doctrine of momentariness[5] Dharmakirti considered the so-called external objects as mere sensations, that all object-cognitions are due to the revival of the sub-conscious impressions deposited in the mind which are not excited by external objects.
The followers of the Jain School of Thought consider knowledge as emanating from the soul to be Pratyaksha (direct cognition) and the knowledge which is inherited from the senses, Paroksha (indirect cognition); paroksha-knowledge is gained with the help of the mind and senses (Mati) or through what is heard or learnt (Shruti).
[6] According to this school Mediate knowledge (Paroksha), which is Valid knowledge (Pramana), though indistinct and devoid of perceptual vividness, is of five kinds – Recollection that determines the real nature of an object perceived in the past, Recognition that knows a present perceived object as known in the past, Induction which is knowledge of the past invariable vyapti arising from the observation of their co-presence and co-absence, Deduction or Inference (anumana) which is based on vyapti derived induction and Testimony is the knowledge of objects derived from words of reliable persons,[7] which are all secondary sources that involve conceptualization of the object of knowledge by means of rational or analytical thought processes.
Shankara explains that Krishna objectifies the acosmic through the process of superimposition and sublation by designating Brahman as the field-knower by employing the adjunct, field, variously pluralised due to hands, feet, etc.
[14] And, Badarayana (Brahma Sutras III.ii.15) states that like light, the non-dual formless Brahman in connection with Upadhis (limiting adjuncts) appears to have a form.