Pratyaksha - Revision history

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			{{Short description\|Hindu philosophical concept}}
	{{italic title}}		{{italic title}}
	{{Hindu philosophy}}		{{Hindu philosophy}}
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	==Means of knowledge==		==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.<ref>{{cite book\|title=The Upanishads\|publisher=Sri Aurobindo Ashram Publications\|page=337\|url= https://books.google.com/books?id=f4XsuPPjQlIC~~&pg=PA337&dq=pratyaksha&hl=en&sa=X&ei=VhfGU_CONZK2uASs-YEI&redir_esc=y#v=onepage~~&q=pratyaksha&f=~~false~~ }}</ref>		''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.<ref>{{cite book\|title=The Upanishads\|year=2004\|publisher=Sri Aurobindo Ashram Publications\|page=337\|isbn=9788170587491\|url= https://books.google.com/books?id=f4XsuPPjQlIC&q=pratyaksha&pg=PA337 }}</ref>

	==Implication==		==Implication==

	''Pratyaksha'' refers to the faculties of perception with which are connected thoughts (''[[Chinta (mentation)\|Chinta]]''), imagination (''Kalpana'') and volition (''Praytna''), which four together as ''Chetas'' illuminate the ''[[Mind\|Manas]]'', the ordinary mental equipment of the individual, and give awareness or consciousness (''Chetna'').<ref>{{cite book\|title=Indian Encyclopaedia\|author=Subodh Kapoor\|publisher=Genesis Publications\|page=5839\|url=https://books.google.com/books?id=SDh2WjvLo7gC&~~pg=PA5839&dq~~=chinta+upanishads&hl=~~en&sa=X&ei=wtRHU6LbFMaxrgfM94HAAg&ved=0CDAQ6AEwATgK#v=onepage&q=chinta%20upanishads&f=false~~ }}</ref> 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.<ref>{{cite book\|title=Encyclopaedia of Indian Literature\|author=Mohan Lal\|publisher=Sahitya Akademi\|pages=3957–3958\|url= https://books.google.com/books?id=KnPoYxrRfc0C~~&pg=PA3958&dq=pratyaksha&hl=en&sa=X&ei=4vXFU8zQFYSGuATJ0YD4BA&redir_esc=y#v=onepage~~&q=pratyaksha&f=~~false~~ }}</ref>		''Pratyaksha'' refers to the faculties of perception with which are connected thoughts (''[[Chinta (mentation)\|Chinta]]''), imagination (''Kalpana'') and volition (''Praytna''), which four together as ''Chetas'' illuminate the ''[[Mind\|Manas]]'', the ordinary mental equipment of the individual, and give awareness or consciousness (''Chetna'').<ref>{{cite book\|title=Indian Encyclopaedia\|author=Subodh Kapoor\|year=2002\|publisher=Genesis Publications\|page=5839\|isbn=9788177552577\|url=https://books.google.com/books?id=SDh2WjvLo7gC&q=chinta+upanishads&pg=PA5839 }}</ref> 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.<ref>{{cite book\|title=Encyclopaedia of Indian Literature\|author=Mohan Lal\|year=1992\|publisher=Sahitya Akademi\|pages=3957–3958\|isbn=9788126012213\|url= https://books.google.com/books?id=KnPoYxrRfc0C&q=pratyaksha&pg=PA3958 }}</ref>

	''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''.<ref>{{cite book\|title=Dictionary of Indology\|author=Vishnulok Bihari Shrivastava\|publisher=Pustak Mahal\|page=209\|url= https://books.google.com/books?id=eaCbv1NcbHwC~~&pg=PT209&dq=pratyaksha&hl=en&sa=X&ei=4vXFU8zQFYSGuATJ0YD4BA&redir_esc=y#v=onepage~~&q=pratyaksha&f=~~false~~ }}</ref> ''Pratyaksha'' knowledge is intuitive in nature and in [[Yoga]] and [[Vedanta]] is also known as [[Aparokshanubhuti]].<ref>{{cite book\|title=Psychology in India Vol.3\|author=Girishwar Misra\|publisher=Pearson Education India\|page=107\|url= https://books.google.com/books?id=fXQzo7LGfuIC~~&pg=PA107&dq=pratyaksha&hl=en&sa=X&ei=lgHGU6XVC9OMuATrn4CYCA&redir_esc=y#v=onepage~~&q=pratyaksha&f=~~false~~ }}</ref>		''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''.<ref>{{cite book\|title=Dictionary of Indology\|author=Vishnulok Bihari Shrivastava\|year=2009\|publisher=Pustak Mahal\|page=209\|isbn=9788122310849\|url= https://books.google.com/books?id=eaCbv1NcbHwC&q=pratyaksha&pg=PT209 }}</ref> ''Pratyaksha'' knowledge is intuitive in nature and in [[Yoga]] and [[Vedanta]] is also known as [[Aparokshanubhuti]].<ref>{{cite book\|title=Psychology in India Vol.3\|author=Girishwar Misra\|publisher=Pearson Education India\|page=107\|isbn=9788131718179\|url= https://books.google.com/books?id=fXQzo7LGfuIC&q=pratyaksha&pg=PA107 }}</ref>

	==References==		==References==

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{{italic title}}
{{Hindu philosophy}}
'''''Pratyaksha''''' 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.<ref>{{cite web|title=The Practical Sanskrit-English Dictionary|author=Vaman Shivram Apte|publisher=The Digital Dictionaries of South Asia|page=185|url=http://dsalsrv02.uchicago.edu/cgi-bin/philologic/contextualize.pl?p.4.apte.238764}}</ref> The [[Nyaya]] School recognizes ''Pratyaksha'' (perception) as a kind of ''[[pramana]]'' along with ''[[Anumana]]'' (inference), ''Upamana'' (comparison) and [[Shabda]] (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''.<ref>{{cite web|title=The Practical Sanskrit-English Dictionary|author=Vaman Shivram Apte|publisher=The Digital Dictionaries of South Asia|url=http://dsalsrv02.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=apte&query=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7&matchtype=exact&display=utf8}}</ref>

==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.<ref>{{cite book|title=The Upanishads|publisher=Sri Aurobindo Ashram Publications|page=337|url= https://books.google.com/books?id=f4XsuPPjQlIC&pg=PA337&dq=pratyaksha&hl=en&sa=X&ei=VhfGU_CONZK2uASs-YEI&redir_esc=y#v=onepage&q=pratyaksha&f=false }}</ref>

==Implication==

''Pratyaksha'' refers to the faculties of perception with which are connected thoughts (''[[Chinta (mentation)|Chinta]]''), imagination (''Kalpana'') and volition (''Praytna''), which four together as ''Chetas'' illuminate the ''[[Mind|Manas]]'', the ordinary mental equipment of the individual, and give awareness or consciousness (''Chetna'').<ref>{{cite book|title=Indian Encyclopaedia|author=Subodh Kapoor|publisher=Genesis Publications|page=5839|url=https://books.google.com/books?id=SDh2WjvLo7gC&pg=PA5839&dq=chinta+upanishads&hl=en&sa=X&ei=wtRHU6LbFMaxrgfM94HAAg&ved=0CDAQ6AEwATgK#v=onepage&q=chinta%20upanishads&f=false }}</ref> 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.<ref>{{cite book|title=Encyclopaedia of Indian Literature|author=Mohan Lal|publisher=Sahitya Akademi|pages=3957–3958|url= https://books.google.com/books?id=KnPoYxrRfc0C&pg=PA3958&dq=pratyaksha&hl=en&sa=X&ei=4vXFU8zQFYSGuATJ0YD4BA&redir_esc=y#v=onepage&q=pratyaksha&f=false }}</ref>

''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''.<ref>{{cite book|title=Dictionary of Indology|author=Vishnulok Bihari Shrivastava|publisher=Pustak Mahal|page=209|url= https://books.google.com/books?id=eaCbv1NcbHwC&pg=PT209&dq=pratyaksha&hl=en&sa=X&ei=4vXFU8zQFYSGuATJ0YD4BA&redir_esc=y#v=onepage&q=pratyaksha&f=false }}</ref> ''Pratyaksha'' knowledge is intuitive in nature and in [[Yoga]] and [[Vedanta]] is also known as [[Aparokshanubhuti]].<ref>{{cite book|title=Psychology in India Vol.3|author=Girishwar Misra|publisher=Pearson Education India|page=107|url= https://books.google.com/books?id=fXQzo7LGfuIC&pg=PA107&dq=pratyaksha&hl=en&sa=X&ei=lgHGU6XVC9OMuATrn4CYCA&redir_esc=y#v=onepage&q=pratyaksha&f=false }}</ref>

==References==
{{Reflist}}
{{Indian philosophy|state=collapsed}}

[[Category:Hindu philosophical concepts]]
[[Category:Vedanta]]
[[Category:Upanishads]]
[[Category:Yoga concepts]]
[[Category:Buddhist philosophical concepts]]
[[Category:Sanskrit words and phrases]]