INDETERMINATE KNOWLEDGE--DETERMINATE KNOWLEDGE--EXPERIENTIAL KNOWLEDGE

You see a form behind a diaphanous screen; you don't know whether it is a male, a female, or a statue. That is Indeterminate knowledge. The form moves and comes in view before you. You apprehend the form as a woman; that is determinate knowledge. The figure is a statuesque, living breathing young woman and induces positive feelings and love at first sight; her demeanor is bewitching; the juices start flowing ; the sensitized pheromonal receptors are heightened; the adrenaline rush is palpable and causes palpitation; you without your awareness develop a physical response to her; she kindles your desire and Buddhi gives a thorough look-see; you are melting in the heat of passion; you desire for union; that is Experiential perception or knowledge. This is the physical side of human response.

There is less knowledge among people with regards to spiritual side of human response. You hear of ecstasy in seers and sages, when they meditate on God. That spiritual ecstasy is compared to sexual bliss in Tantric texts. Sexual bliss is difficult to express in words; so also is Spiritual bliss, but it is much more intense, when the Yogi experiences what is called Turiya and Turiyatita, the 4th and 5th state of  human consciousness (the other three are wakefulness, dream sleep and deep sleep). This is the ultimate human experience in this phenomenal world.

 Experiential knowledge = Self-perception of pleasure and pain brought about by arāka-tattuvam
Direct Perception = Pratyaksha Pramana
is the knowledge gained by direct perception of an object by the senses. The first impression is the general appearance or occurrence and is called Nirvikalpa Pratyyaksha
, Indeterminate perception. Vikalpam = difference. Nirvikalpam = undifferentiated or indeterminate. The next perception in sequence is Savikalpa Pratyyaksha
 Savikalpam is knowledge that comes with perception associated with appreciation of difference. One comes to know how an object is different from the rest. It is a definite identification of the object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt, confusion, and erroneous apprehension
 Savikalpa Patyaksha is knowledge devoid of stain.
It is indicated that Inner Organ is endowed with functional polymorphism, the constituent name based on its function. When it emotes (Manasa-Vrtti) it is called Manas or mind; when it thinks (Buddhi-Vrrti) it is Buddhi; When it is in memory mode (Chitta Vrrti), it is Chittam. Thus Mano-Buddhi-Ahamkara-Chitta is one entity with multiple functions. Each function in the active mode inhibits the other functions with ever-present Ahamkara humming in the background..
Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes. Its perception is based on and limited by the organs. Indriya KAtchi (Sense Perception) perceives without the stain of doubt and erroneous apprehension the object's general quality without knowing its name and genus. This is known as sense-knowledge. The first knowledge engendered by and associated with the five sense-organs takes a foothold in Chitta (Determinative Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a name, genus and such attributes to the object and thus establishes a clear comprehension of the object. This is known as MAnatha KAtchi (Intellectual Perception),
Intellectual perception by the soul through the functioning of the intellect.
External Sense Organs: They are the eyes, the nose, the tongue, the ears and the skin, which serve to collect disparate sensations from the outer world. They are outside of the Inner Organ.