Pratyaksha

Pratyakshain Indian Philosophy is one of the sixPramanaor means of valid knowledge, it means that which is present before the eyes clear, distinct and evident.

Meaning

Pratyaksha(Sanskrit:प्रत्यक्षIAST:pratyakṣa) literally means that which is perceptible to the eye or visible, in general usage it refers to being present, present before the eye i.e. within the range of sight, cognizable by any sense organ, distinct, evident, clear, direct, immediate, explicit, express, corporeal; it is a Pramana, mode of proof.TheNyayaSchool recognizesPratyaksha(perception) as a kind ofpramanaalong withAnumana(inference),Upamana(comparison) andShabda(verbal testimony); this school recognizes these four kinds only. TheSankhyaSchool does not recognizeUpamanaas apramana.To these four auxiliaries which help illuminate things theVedantinsand the Mimamsakas also addAnupalabdhi(non-apprehension) andArthapatti(presumption)as validpramanas.

Means of knowledge

Pratyakshais one of the three principal means of knowledge. The three principal means of knowledge are – 1)Anumana,inference from data, which depends for its value on the possession of the right data, on the right observation of the data including the drawing of the right analogies, the unerring perception of true identity and rejection of false identity, the just estimate of difference and contrast, and on the power of right reasoning from the right data; 2)Pratyakshawhich is the process of collecting and knowing the data, and 3)Aptavakyawhich is evidence, the testimony of men in possession of the sought after knowledge.Additionally Upamana, Arthapathi and Anupalabdi are accepted by various Indian darsanas.

Implication

Pratyaksharefers to the faculties of perception with which are connected thoughts (Chinta), imagination (Kalpana) and volition (Praytna), which four together asChetasilluminate theManas,the ordinary mental equipment of the individual, and give awareness or consciousness (Chetna).There are four types of valid perceptions – a)Indriya pratyakshaor sense perception, b)Manas pratyakshaor mental perception, c)Svavedana pratyakshaor self-consciousness, and d)Yoga pratyakshaor super normal intuition. In sense perception, which is an indeterminate perception thechittashakti(intelligence-energy) acts as the substratum of the senses. Mental perception arises whenchittashakti,with the aid ofBuddhi,reflects upon objects of senses, and is a determinate perception. Self-consciousness arises when, directed by thetattvasorpanchakoshas,raga(attachment),vidya(knowledge),niyati(order of things),kala(time) andkalpa(the elements) along with pleasure and pain become objects of knowledge to chit, the intelligence of the self. Super normal intuition is gained after removal of impurities cover the intelligent-self through practice of the eight-fold yogic-discipline.

Pratyakshaknowledge can be gained through a) Worldly pratyaksha, externally through the five senses and internally through mind, and b) Transcendentalpratyakshawhich is divided intoSamanya,Lakshana,Gyana lakshanaandYogaja.Pratyaksha(apparent or obvious) is divided intoSavikalpa,NirvikalpaandPratibhigya.Pratyakshaknowledge is intuitive in nature and inYogaandVedantais also known asAparokshanubhuti.