Pratyaksha

''Pratyaksha'' in Hinduism is one of the three principal means of knowledge, it means that which is present before the eyes clear, distinct and evident.

Meaning

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 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. The Nyaya (verbal testimony); this school recognizes these four kinds only. The Sankhya School does not recognize ''Upamana'' as a ''pramana''. To these four auxiliaries which help illuminate things the Vedantins and the Mimamsakas also add ''Anupalabdhi'' (non-apprehension) and ''Arthapatti'' (presumption)as valid ''pramanas''.

Means of knowledge

''Pratyaksha'' is 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) ''Pratyaksha'' which is the process of collecting and knowing the data, and 3) ''Aptavakya'' which is evidence, the testimony of men in possession of the sought after knowledge.

Implication

''Pratyaksha'' refers to the faculties of perception with which are connected thoughts ('' Chinta''), imagination (''Kalpana'') and volition (''Praytna''), which four together as ''Chetas'' illuminate the '' Manas'', the ordinary mental equipment of the individual, and give awareness or consciousness (''Chetna''). 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. 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'', ''raga'' (attachment), ''vidya'' (knowledge), ''niyati'' (order of things), ''kala'' (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'' 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 ''Samanya'', ''Lakshana'', ''Gyana lakshana'' and ''Yogaja''. ''Pratyaksha'' (apparent or obvious) is divided into ''Savikalpa'', ''Nirvikalpa'' and ''Pratibhigya''. ''Pratyaksha'' knowledge is intuitive in nature and in Yoga and Vedanta is also known as Aparokshanubhuti.

References

{{Indian philosophy, state=collapsed

Hindu philosophical concepts
Vedanta
Upanishads
Yoga concepts
Buddhist philosophical concepts
Sanskrit words and phrases