Pratyaksha refers to direct perception or knowledge obtained through the senses. It is one of the principal means of knowledge in Indian philosophy. Pratyaksha is considered a valid source of knowledge or pramana along with inference, comparison, and verbal testimony. There are different types of valid perception including sense perception, mental perception, self-consciousness, and super normal intuition obtained through yoga. Pratyaksha provides intuitive knowledge about objects directly perceived by the senses or the mind.
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Pratyaksha
- is one of the principal means of knowledge,
- it means that which is present before the eyes
clear, distinct and evident.
Pratyaksha Pramana
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Meaning –
Pratyakshaa & Pratyaksha –
Both are different Meaning (प्रत्यक्षा & प्रत्यक्ष)
Pratyaksha (Sanskrit : प्रत्यक्ष IAST : pratyakṣa)
literally means that which is perceptible to the eye
or visible,
- In general usage it refers to being present,
present before the eye
- That is within the range of sight, cognizable by
any sense organ, distinct, evident, clear, direct,
immediate, explicit, express, corporeal, etc.
Pratyaksha Pramana
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Pratyaksha is a Pramana, mode of proof.
The Nyaaya School recognizes Pratyaksha
(perception) as a kind of Pramana along with
Anumaana (inference), Upamaana (comparison) and
Shabda (verbal testimony); this school recognizes
these four kinds only.
The Saankhya School does not recognize Upamaana
as a Pramana.
To these four auxiliaries which help illuminate things
the Vedaantins and the Mimaamsakas also add
Anupalabdhi (non-apprehension) and Arthaapatti
(presumption) as valid Pramanas.
Pratyaksha Pramana
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Means of knowledge –
The three principal means of knowledge are –
1) Pratyaksha which is the process of collecting and
knowing the data ;
2) Anumaana, 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 ; and
3) Aaptavaakya which is evidence, the testimony of
men in possession of the sought after knowledge.
Pratyaksha Pramana
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Implication –
• Pratyaksha refers to the faculties of perception with
which are connected thoughts (Chinta), imagination
(Kalpana) and volition (Prayatna), which four
together as Chetas illuminate the Manas, the
ordinary mental equipment of the individual, and
give awareness or consciousness (Chetana).
• There are four types of valid perceptions –
a) Indriya Pratyaksha or sense perception,
b) Manas Pratyaksha or mental perception,
c) Svavedana Pratyaksha or self-consciousness, and
d) Yoga Pratyaksha or super normal intuition.
Pratyaksha Pramana
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• In sense perception, which is an indeterminate
perception the Chittashakti (intelligence-energy) acts
as the substratum of the senses.
• Mental perception arises when Chittashakti, with the
aid of Buddhi, reflects upon objects of senses, and is a
determinate perception.
• Self-consciousness arises when, directed by the Tattvas
or Panchakoshas, Raaga (attachment), Vidyaa
(knowledge), Niyati (order of things), Kaala (time) and
Kalpa (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.
Pratyaksha Pramana
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Pratyaksha knowledge can be gained through -
a) Worldly Pratyaksha, externally through the five senses and
internally through mind, and
b) Transcendental Pratyaksha which is divided into –
1) Saamaanya lakshana,
2) Jnaana lakshana and
3) Yogaja.
Pratyaksha (apparent or obvious) is again divided into –
1) Savikalpa - obvious,
2) Nirvikalpa - apparent
Pratyaksha knowledge is intuitive in nature and in Yoga and
Vedanta is also known as Aparoksha anubhooti.
Pratyaksha Pramana
