[Advaita-l] GYAna-gata pratyaxa vs. viShayagata-pratyaxa

[Raghav Kumar Dwivedula]

Namaste
I have a query regarding the above idea derived from the vedAnta paribhAShA.

Are there cases where only one of the two criteria hold good?

To elaborate-
The criterion for pratyaxatvamv(direct perceptibility) is two fold.

When the antaHkaraNa vRtti reaches the place occupied by the viShaya i.e.,
the viShaya-desha and takes the form of a viShaya becoming
indistinguishable from the viShayAkAra, then VP terms it
GYAna-gata-pratyaxa ('perceptibility of the cognition'). In anumAna, this
does not happen w.r.t the inferred object like fire. वृत्त्यवच्छिन्नचैतन्य-
विषयावच्छिन्नचैतन्ययोरभेदः

The other condition viz., viShaya-gata pratyaxa (perceptibility of the
object) holds when during perception, the viShaya has no existence apart
from the pramAta - विषयस्य प्रमात्रभिन्नत्वम् or
प्रमातृसत्तातिरिक्तसत्ताकाभाववत्त्वम्

Now, to reiterate the question, are there cases where only one of them
holds?

I was of the understanding (based on VP itself) that in the two cases below
of

1. akhaNDartha vAkyas like so'yam devaduttaH, dashamastvamasi etc.

2. anupalalabdhi of bhUtale ghataH nAsti,

there is knowledge which is pratyaxa (GYAna-gata pratyaxatvM holds) but the
viShayas themselves viz., (aikyam and ghaTAbhAvaH respectively) do not
satisfy the condition for viShayagata-pratyxatvaM.

Is this correct?

I request the learned members here to kindly clarify.

Om
Raghav