Nyāya philosophy of Akṣapāda Gautama is known as the pramāṇaśāstra among the Indian philosophical schools because it provides a systematic and detailed treatment of pramāṇas. Vātsyāyaṇa, the commentator of Nyāyasūtra, the first systematised text of Nyāyadarśana has defined Nyāya as- pramāṇaiḥ artha parīkṣaṇam nyāyaḥ (Nyāya is the examination of the objects by pramāṇa). It means, Nyāya system provides the tools to examine the various objects. And, those tools are none other than pramāṇas or means of valid knowledge. The Nyāya system sees the world in terms of padārtha. It means, the entire world can be visualised within these sixteen padārthas of Nyāya Darśana. The right knowledge of those padārthas leads one to niḥśreyas or the ultimate goal. The four pramāṇas of Nyāyapratyakṣa, anumāna, upamāna and śabda- are the processes through which one can know the world.Among these four pramāṇas, pratyakṣa or perception is the direct mean of knowledge and the remaining pramāṇas are indirect. In Nyāyasūtra 1.1.4, Gautama has defined pratyakṣa as ---‘indriyārtha-sannikarṣa-utpannaṁ jñānam-avyapadeśyam-avyabhicārivyavasāyātmakaṁ pratyakṣam. The knowledge derives from the contact of the sense-organ with the object is called pratyakṣa. The knowledge must be non-verbal, invariably related to the object and it must have a definite character. This definition of pratyakṣa raises several philosophical issues of knowledge pertaining to the pratyakṣa. The present paper attempts to examine Gautama’s definition of pratyakṣa and investigate its critical reinterpretation by Jayantabhaṭṭa (10c.C.E.) in his Nyāyamañjarī, an independent commentary on Nyāyasūtra of Gautama. Jayantabhaṭṭa does not merely reproduce the classical Nyāya formulation, rather, he subjects each component of the definition to detailed philosophical scrutiny and clarifies its epistemological implications in response to competing Buddhist and other philosophical positions. The present study also explores Jayanta’s arguments concerning the distinction between perception and knowledge produced from memory, inference, verbal testimony and other non-perceptual sources.