Nyāya Sūtras 89.4

89.4

indriyārthasannikarṣasya grahaṇaṃ nātmamanasoḥ sannikarṣasyeti/ ekadā khalv ayaṃ prabodhakālaṃ praṇidhāya suptaḥ praṇidhānavaśāt prabudhyate/ yadā tu tīvrau dhvanisparśau prabodhakāraṇaṃ bhavatas tadā prasuptasyendriyasannikarṣanimittaṃ prabodhajñānam utpadyate/ tatra na jñātur manasaś ca sannikarṣasya prādhānyaṃ bhavati/ kiṃ tarhi? indriyārthayoḥ sannikarṣasya/ na hy ātmā jijñāsamānaḥ prayatnena manas tadā prerayatīti/
ekadā khalv ayaṃ viṣayāntarāsaktamanāḥ saṅkalpavaśād viṣayāntaraṃ jijñāsamānaḥ prayatnapreritena manasā indriyaṃ saṃyojya tad viṣayāntaraṃ jānīte/ yadā tu khalv asya niḥsaṅkalpasya nirjijñāsasya ca vyāsaktamanaso bāhyaviṣayopanipātanāj jñānam utpadyate tadendriyārthasannikarṣasya prādhānyam/

There is mention of contact between the sense organ and the object, not of contact between the self and the mind. Sometimes, indeed, a person sleeps having resolved upon a time of waking, and awakes by the force of that resolution. But when intense sound and touch become the cause of waking, then the awakening cognition arises in the sleeping person caused by contact with the sense organ. There, the contact of the cognizer and the mind does not have preeminence. What then? Contact between the sense organ and the object. For the self, desiring to know, does not then impel the mind by an effort.
Sometimes, indeed, having his mind attached to another object, desiring to know a different object through intention, he knows that different object having joined the sense organ [to it] by means of the mind impelled by effort. But when cognition arises in a person whose mind is attached elsewhere, lacking intention and lacking a desire to know, due to the sudden impact of an external object, then contact between the sense organ and the object has preeminence.