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Pratyaksha in Indian philosophy is one of the sixpramāṇa, or means of valid knowledge; it means evidence from that which is present before the eye or other senses.
Pratyaksha (Sanskrit: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, corporeal; it is apramāṇa, or mode of proof.[1] TheNyaya school recognizes four kinds ofpramana;pratyaksha (perception) is one, along withanumāna (inference),upamāna (comparison), andśabda (verbal testimony). TheSankhya school does not recognizeupamāna as apramana, while theVedantins and theMīmāṃsakas addanupalabdhi (non-apprehension) andarthapatti (presumption) as validpramanas.[2]
Pratyakṣa is one of the three principal means of knowledge. The three principal means of knowledge are: 1)anumāna, or inference from data, the validity of which depends upon several factors: possession of the right data, correctly observing the data, "unerring perception of true identity & rejection of false identity",[3] and just estimates of difference and contrast—that is, in general, obtaining the right dataand possessing the ability to reason correctly from it; 2)pratyaksha, which is the process of collecting and knowing the data; and 3)aptavakya, lit. "the statement of a trustworthy person"—i.e., the testimony of men in possession of the sought after knowledge.[3] Other methods, such asupamana, arthapathi, andanupalabdi, are accepted by various Indiandarsanas.
Pratyaksha refers to the faculties of perception with which are connected thoughts (chinta), imagination (kalpana) and volition (praytna), which four together aschetas illuminate themanas, the ordinary mental equipment of the individual, and give awareness or consciousness (chetna).[4] 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 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 thetattvas orpanchakoshas,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.[5]
Pratyaksha knowledge can be gained through a) Worldly pratyaksha, externally through the five senses and internally through mind, and b) Transcendentalpratyaksha which is divided intoSamanya,Lakshana,Gyana lakshana andYogaja.Pratyaksha (apparent or obvious) is divided intoSavikalpa,Nirvikalpa andPratibhigya.[6]Pratyaksha knowledge is intuitive in nature and inYoga andVedanta is also known asAparokshanubhuti.[7]
