Pratyaksha, Pratyakṣa: 40 definitions
Introduction:
Pratyaksha means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Pratyakṣa can be transliterated into English as Pratyaksa or Pratyaksha, using the IAST transliteration scheme (?).
Alternative spellings of this word include Pratyaksh.
In Hinduism
Nyaya (school of philosophy)
Pratyakṣa (प्रत्यक्षाय, “perception”) occupies the foremost position in the Nyaya epistemology. Perception is defined by Akṣapāda Gautama in his Nyaya Sutra (I,i.4) as a “non-erroneous cognition which is produced by the intercourse of sense-organs with the objects, which is not associated with a name and well-defined”. Perception can be of two types, laukika (ordinary) and alaukika (extraordinary). External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described by this school as that of inner sense, the mind.
The ancient and medieval Indian texts identify four requirements for correct perception:
- Indriyarthasannikarsa (direct experience by one’s sensory organ(s) with the object),
- Avyapadesya (non-verbal; correct perception is not through hearsay),
- Avyabhicara (does not wander; correct perception does not change)
- and Vyavasayatmaka (definite; correct perception excludes judgments of doubt).
Pratyakṣa (प्रत्यक्ष, “perception”) refers to the first of the four “means of valid knowledge” (pramāṇa), which in turn is classified as the first of the sixteen padārthas (“categories”), according to Gautama’s 2nd-century Nyāyasūtra (verse 1.1.3). Perception (pratyakṣa) is the most primary and fundamental of all the pramāṇas. The Naiyāyikas, maintain that all other pramāṇas depend on perception. Perception is the final test of all knowledge. Inference, verbal testimony requires confirmation by perception, while perception does not require any such confirmation. The term pratyakṣa is a compound of two terms prati, meaning before and also, meaning sense-organ. This term is used for both perceptual knowledge (pratyakṣa jñāna) and the source of perception (pratyakṣa pramāṇa).
Gautama defines pratyakṣa as that knowledge which arises from the contact of the sense-organ with its object, which is unnamable, uncontradicted and determinate. These three conditions given by Gautama have been critically and elaborately discussed by the subsequent logicians. These three terms have also created a great deal of controversy among these logicians. According to Gautama, pratyakṣa is produced by the sense-object-contact. Though this sense-object-contact accepted by Gautama as the cause of perception has been admitted by Vātsyāyana also, he maintains that sense-object-contact is not the only cause of perception.
Perception is divided into two types:—
- laukika (ordinary),
- alaukika (extra-ordinary).
Ordinary perception is again divided into two types–savikalpaka (determinate) and nirvikalpaka (indeterminate). Annaṃbhaṭṭa and Keśava Miśra, however, divided pratyakṣa directly into two types–savikalpaka and nirvikalpaka.
Laukika and Alaukika pratyakṣas are based on the way in which the sense-organ come in contact with their object. It is called laukika-pratyakṣa in which there is direct contact of the sense-organ with objects. On the other hand alaukika-pratyakṣa is that in which sense-organ does not come in contact with the object directly, but through an unusual medium.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Ayurveda (science of life)
Pratyakṣa (प्रत्यक्ष):—One of the four pramāṇas used in Ayurveda to test knowledge.—Pratyakṣa is the most important tool at the individual level in the absence of prior knowledge of the phenomenon. Pratyakṣa is the subjective knowledge perceived by the individual owing to an effective contact between ātma (the seat of knowledge), indriya (sensory organ), manas (mind) and artha (subject of the sensory organ) at the moment of this contact. Therefore, there can be five types of Pratyakṣa knowledge perceived through five sensory organs.
Pratyakṣa (प्रत्यक्ष) refers to “observational trials” which are used to look for evidence in Ayurvedic products.—[...] It is to be recognized that Ayurvedic ingredients and products are multi-component and known to work on multiple organs/targets in the body concurrently. Innovations in clinical research and clinical trials are required to test efficacy of Ayurvedic products. [...] An eminent medical pharmacologist who later researched into Ayurveda and its products, Dr. Ashok D B Vaidya, in a lecture, cites different modes of evidence namely [... viz., observational trials (pratyakṣa), ...].
Pratyakṣa (प्रत्यक्ष):—[pratyakṣaṃ] The cognition arising at the instant of the conjugation of the soul, mind, senses, and object
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Vaishnavism (Vaishava dharma)
1) Pratyakṣa (प्रत्यक्ष, “direct sense perception”).—The first of the five stages of Vedic knowledge, considered as a subordinate, not self-evident, proof of knowledge.
2) Pratyakṣa (प्रत्यक्ष).—The first of the three Vaiṣṇava pramāṇas.
Pratyakṣa (प्रत्यक्ष) refers to:—Direct sense perception. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Pratyakṣa (प्रत्यक्ष) refers to “perception” and represents one of the three kinds of valid means of knowledge (pramāṇa), according to Koki Ishimoto in his paper, A Study of Rāmānuja’s Theology : Three Aspects of viśiṣṭatva of Brahman.—Rāmānuja accepts three kinds of valid means of knowledge (pramāṇa): perception (pratyakṣa), inference (anumāna), and scriptures (śruti). According to him, they have as their objects entities which have their differentiators. If Brahman were devoid of the differentiators, it could not be known at all. Accordingly, it follows that Brahman is qualified by its differentiators.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Natyashastra (theatrics and dramaturgy)
Pratyakṣa (प्रत्यक्ष, “visible”) refers to a statement within a sentence which treats an act as “visible”, according to the Nāṭyaśāstra chapter 24. Pratyakṣa is a classification of statements, defined according to vācika (verbal representation).
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Mīmāṃsā (school of philosophy)
Pratyakṣa (प्रत्यक्ष) refers to “directly perceivable” (Vedic texts).—Kumārila argues in the Tantravārttika 1.3.11-12, that the Kalpasūtras have a higher status than smṛti texts: while the former expand upon rules of sacrificial procedures described in directly perceivable (pratyakṣa) Vedic texts, the latter are compilations based presumably upon lost Vedic texts whose existence can only be inferred (anumeya). However, Kumārila refuses to ascribe them full ‘vedicness’ because of their essentially ancillary status. Likewise, Śaivāgamas are not mere smṛti texts for Appaya, yet they are not on a par with the Veda; they only possess authority thanks to their dependence on the Veda.
Mimamsa (मीमांसा, mīmāṃsā) refers to one of the six orthodox Hindu schools of philosophy, emphasizing the nature of dharma and the philosophy of language. The literature in this school is also known for its in-depth study of ritual actions and social duties.
Shaktism
Pratyakṣa (प्रत्यक्ष) refers to “that which is directly perceptible”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “Such is the Śāmbhava piercing, beyond thought, one should know it for oneself. It has been explained through the venerable Process of Absorption (alaṃgrāsa-krama). By recollecting the Buddhist and other Siddhas, the piercing (vedha) which is devoid of thought constructs and which is directly perceptible (pratyakṣa) arises in order (to realise) the reality beyond the senses”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Purana and Itihasa (epic history)
1) Pratyakṣa (प्रत्यक्ष) refers to “public view”, according to the Śivapurāṇa 2.3.6.—Accordingly, as Menā eulogised Goddess Śivā:—“Great favour has been shown by you, O Goddess, O mother of the universe, inasmuch as you have manifested yourself in front of me brilliantly. You are the primordial one among all Energies. O Śivā, you are the mother of the three worlds. O Goddess you are the beloved of Śiva, you are great goddess eulogised by the gods. O great Goddess, be pleased. Remain in my meditation in this form, but have the form of my daughter in public view [i.e., pratyakṣa]”.
2) Pratyakṣa (प्रत्यक्ष) refers to “perception”, according to the Śivapurāṇa 2.3.13 (“Śiva-Pārvatī dialogue”).—Accordingly, as Pārvatī said to Śiva: “[...] O Yogin, what have I to do with an argument with you? Scholars say that without perception [i.e., pratyakṣa] inference has no authority at all. As long as the embodied beings remain the objects of the sense-organs, everything is Prākṛta. Wise men consider it so. O lord of ascetics, a long-winded talk is of no avail. Listen to my emphatic statement. I am Prakṛti and you are Puruṣa. This is the truth. There is no doubt about it. [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaiva philosophy
Pratyakṣa (प्रत्यक्ष) [=Pratyakṣatā?] refers to “direct perception” according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “For inference is a concept, and this [concept] arises thanks to the residual trace [left by] a previous experience; so to begin with, [it] depends on the fact that the object was directly perceived (pratyakṣatā-apekṣā) [at some point] in the past, and inference is a conceptual cognition that arises as an unfailing [means of knowledge] with respect to this [previously perceived] object. [...]”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Yoga (school of philosophy)
Pratyakṣa (प्रत्यक्ष) refers to “direct perception” and represents one of the achievements of Haṭhayoga, according to the 17th-century Haṭhayogasaṃhitā: a compilation on Haṭhayoga that borrows extensively from the Haṭhapradīpikā.—[...] The stated aim of Haṭhayoga is to achieve purification (śodhana), firmness (dṛḍhatā), steadiness (sthairya), constancy (dhairya), lightness (lāghava), direct perception (pratyakṣa) and liberation (nirlipta) of the body (ghaṭa). Its Haṭhayoga has seven auxiliaries: the ṣaṭkarma, āsana, mudrā, pratyāhāra, prāṇasaṃyāma, dhyāna and samādhi.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Vedanta (school of philosophy)
Pratyakṣa (प्रत्यक्ष) refers to “that which is visible in front of one’s eyes”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] In spite of being in front of your eyes (pratyakṣa), all this, being insubstantial, does not exist in you, spotless as you are [pratyakṣamapyavastutvādviśvaṃ nāstyamale tvayi]. It is an appearance like the snake in a rope, so you can go to your rest. Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can go to your rest”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
General definition (in Hinduism)
Pratyakṣa: Sanskrit for 'direct perception'. A term used in Advaita Vedānta.
Pratyakṣa means direct perception. Direct perception, that is evidence. People with poor fund of knowledge, they want direct perception of everything.
In Buddhism
Mahayana (major branch of Buddhism)
Pratyakṣa (प्रत्यक्ष) refers to “direct perception” (eg., Kāyapratyakṣa—‘that which is directly perceived by the senses of one’s body’), according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly: “Then the Lord applauded the Bodhisattva Gaganagañja: ‘Good man, the teaching of this gate to concentration was well spoken by you. Just as the dharmas are not dependent on others because they are directly perceived by [the senses] of your body (kāya-pratyakṣa), in the same way the knowledge of the Tathāgata was elucidated—this complete teaching is good, very good’”.
Pratyakṣa (प्रत्यक्ष) refers to “evident (empowerment)”, according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.—Accordingly, [after hostile Nāgas released winds, thunderbolts, etc.] “[...] Beings experience great and severe suffering. Listen, O Nāgas, there is the evident (pratyakṣa) empowerment of the Tathāgata’s miracles. Behold the deep knowledge of the Buddha, the power of the Tathāgata, the empowerment of special merit”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Pratyakṣa (प्रत्यक्ष) refers to the “direct perception (of things)”, according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly, “[...] (The meaning of the letter ka, i.e., not being located anywhere, etc.—) Ka [refers to] all that I repeat narrating in the non-duality of consciousness. [It is] not located anywhere; hence, [it is] the letter ka. Therefore, [it is] not [that] direct perception of things (bhāva-pratyakṣa) is void; [it is] of the nature of the pure reality (vastumātra). [...]”.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
In Jainism
General definition (in Jainism)
Pratyakṣa (प्रत्यक्ष, “direct”) refers to a kind of Pramāṇa (“means of acquiring knowledge”), according to chapter 2.2 [ajitanātha-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.—There are 2 kinds of pramāṇa in this sense: parokṣa, indirect, i.e., it depends on other things; and pratyakṣa, direct. This kind of pramāṇa consists of the 5 kinds of knowledge. [...] Avadhi, manaḥparyāya, and kevala are pratyakṣa.—(See Tattvārthādhigamasūtra 1.10ff).
Pratyakṣa (प्रत्यक्ष) in Sanskrit (Paccakkha in Prakrit) refers to “direct knowledge”, as explained in the Nandīsūtra.—The heart of the Nandī-sūtra deals with the concept of cognition or knowledge in its various divisions and subdivisions. This is also an appropriate topic for a text that transcends all categories in the Śvetāmbara canon, for it can be regarded as a prerequisite to the scriptures. First comes the list of the five types of knowledge, known from other sources as well, such as the Tattvārtha-sūtra I. 9-33. [...] The last three kinds of knowledge [viz., avadhi-jñāna, manaḥparyāya-jñāna and kevala-jñāna] are defined and dealt with as achieved directly – Prakrit paccakkha, Sanskrit pratyakṣa. This means “without the aid of the sense-organs and the mind and on the basis of the capacity of a soul alone” (cf., Pandit Sukhlalji, Tattvārthasūtra 1974: 20).
Pratyakṣa (प्रत्यक्ष, “immediate”) refers to one of the two types of approved knowledge (pramāṇa).—What is meant by direct or immediate approved knowledge (pratyakṣa)? Cognition by the soul of all objects directly without the assistance of any external media like sense organs is called direct valid knowledge.
Pratyakṣa (प्रत्यक्ष) refers to “(that which is perceived) directly”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Companions are born only for this one to enjoy possessions but not to endure the pitiless succession of calamities arising from one’s own action. Why do the stupid, who are afflicted by the planet of [their] birth, not see solitariness which is perceived directly (pratyakṣa) in the occurrence of birth and death?”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Marathi-English dictionary
pratyakṣa (प्रत्यक्ष).—a (S prati Before, akṣi Eye.) Perceptible, present, as cognizable by an organ of sense. Pr. pratyakṣāsa pramāṇa kaśāsa?
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pratyakṣa (प्रत्यक्ष).—n (S) Perception or apprehension; cognizance of an object of sense. Ex. śabdāñcēṃ pra0 śrōtrēṃ- driyāvāñcūna hōta nāhīṃ. 2 as ad & prep In presence of; evidently to sense. 3 ad Freely. In very truth or deed; in indisputable reality; with irresistible evidence or manifestation. Ex. mī tikaḍē pra0 gēlōṃ I went there myself, I in propriâ personâ; hā mājhā pra0 bandhu āhē This is verily my brother, my own mother's son; hā brāhmaṇa pra0 sūrya āhē.
pratyakṣa (प्रत्यक्ष).—a Perceptible, present. Ex. pratyakṣāsa pramāṇa kaśālā? n Perception or apprehension. ad & prep In presence of ad Freely. In very truth or deed; in indisputable reality.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Pratyakṣa (प्रत्यक्ष).—a. [akṣṇaḥprati]
1) Perceptible (to the eye), visible; प्रत्यक्षाभिः प्रपन्नस्तनुभिरवतु वस्ताभिरष्टाभिरीशः (pratyakṣābhiḥ prapannastanubhiravatu vastābhiraṣṭābhirīśaḥ) Ś1.1.
2) Present, in sight, before the eye.
3) Cognizable by any organ of sense.
4) Distinct, evident, clear.
5) Direct, immediate.
6) Explicit, express.
7) Corporeal.
-kṣam 1 Perception, ocular evidence, apprehension by the senses, considered as a प्रमाण (pramāṇa) or mode of proof; इन्द्रियार्थसंनिकर्षजन्यं ज्ञानं प्रत्यक्षम् (indriyārthasaṃnikarṣajanyaṃ jñānaṃ pratyakṣam) T. S.
2) Explicitness, distinctness.
3) Superintendence, care for; प्रत्यहं लोकयात्रायाः प्रत्यक्षं स्त्रीनिबन्धनम् (pratyahaṃ lokayātrāyāḥ pratyakṣaṃ strīnibandhanam) Manusmṛti 9.27.
4) (In Rhet.) A kind of style descriptive of impressions derived from the senses. (The forms pratyakṣam, pratyakṣeṇa, pratyakṣataḥ, pratyakṣāt are used adverbially in the sense of
1) Before, in the presence of, in the sight of.
2) Openly, publicly.
3) Directly, immediately. Hence; pratyakṣatodṛṣṭasambandham is a variety of anumāna where the connection between the liṅga and the liṅgin or sādhya is directly perceived; pratyakṣato dṛṣṭasambandhaṃ yathā dhūmākṛtidarśanādagnyākṛtivijñānam ŚB. on MS.1. 1.5.
4) Personally.
5) At sight.
6) Explicitly.
7) Distinctly, clearly.
8) Literally. So pratyakṣe in the sight of, before the eyes of.)
Pratyakṣa (प्रत्यक्ष).—adj. (compare °kṣin; once in nearly the same meaning in Sanskrit, with gen., °kṣāḥ sarvadharmāṇāṃ Mahābhārata Cr. ed. 3.181.15), seeing before the eyes, witness to, with loc.: Lalitavistara 146.2 (°kṣo bodhisattvasya lipijñāne), 7 (verse; atra °kṣu); 257.14 (Bodhisattvasya guṇeṣu °kṣās); Avadāna-śataka ii.139.8 (guṇeṣu); Divyāvadāna 71.8 f.
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Pratyakṣa (प्रत्यक्ष) or Pratyakṣin.—: in composition, tat-pratyakṣiṇ-āṃ Jm 128.8.
Pratyakṣa (प्रत्यक्ष).—mfn.
(-kṣaḥ-kṣā-kṣaṃ) 1. Perceptible, perceivable, present, cognizable by any of the organs of sense. 2. Distinct, clear, evident. 3. Direct, immediate. 4. Corporeal. n.
(-kṣaṃ) Ocular evidence, apprehension by the senses, perception, (considered as a mode of proof. In Phil.) E. akṣa an organ of sense with prati indicative prefix.
Pratyakṣa (प्रत्यक्ष).—i. e. prati-akṣa, I. adj., f. kṣā. 1. Being before one’s eyes, visible, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 43, 9; [Hitopadeśa] iii. [distich] 24. 2. Present. 3. Perceptible, evident, [Hitopadeśa] 85, 21 (ºkṣī-kṛta, made evident). Ii. kṣam, adv. In the presence, [Pañcatantra] 216, 3; publicly, iii. [distich] 93. Iii. instr. kṣeṇa, At sight, [Hitopadeśa] i. [distich] 98, M.M.; evidently, [Hitopadeśa] 106, 12. Iv. n. 1. Perception, Bhāṣāp. 51. 2. Superintendence, [Mānavadharmaśāstra] 9, 27.
Pratyakṣa (प्रत्यक्ष).—[adjective] before the eyes, plainly visible, clear, distinct, actual, immediate.
— [neuter] superintendence, care of ([genetive]); ocular evidence, immediate apprehension or intelligence; as [adverb] before one’s face, publicly, distinctly, immediately, personally (also [ablative], [instrumental], & °—).
1) Pratyakṣa (प्रत्यक्ष):—[=praty-akṣa] [from praty > prati] a See sub voce
2) [=praty-akṣa] b mf(ā)n. present before the eyes, visible, perceptible (opp. to parokṣa q.v.), [Upaniṣad; Mahābhārata] etc.
3) [v.s. ...] clear, distinct, manifest, direct, immediate, actual, real, [Śatapatha-brāhmaṇa] etc. etc.
4) [v.s. ...] keeping in view, discerning (with [genitive case]), [Mahābhārata]
5) [v.s. ...] n. ocular evidence, direct perception, apprehension by the senses (in Nyāya one of the 4 Pramāṇas or modes of proof. cf. pramāṇa)
6) [v.s. ...] superintendence of, care for ([genitive case]), [Manu-smṛti ix, 27]
7) [v.s. ...] (in [rhetoric]) a kind of style descriptive of impressions derived from the senses, [Kuvalayānanda]
8) Prātyakṣa (प्रात्यक्ष):—[=prāty-akṣa] [from prāty > prāti] ([gana] prajñādi) mf(ī)n. perceptible to the eyes, capable of direct perception.
Pratyakṣa (प्रत्यक्ष):—[pratya+kṣa] (kṣaḥ-kṣā-kṣaṃ) a. Perceptible, present, before the eyes.
Pratyakṣa (प्रत्यक्ष):—(1. pra + akṣa = akṣi Auge)
1) adj. f. ā vor Augen liegend, augenfällig, sinnlich wahrnehmbar (Gegens. parokṣa) [Amarakoṣa 3, 2, 28. 3, 4, 29, 227.] [Trikāṇḍaśeṣa 3, 2, 11.] [Halāyudha 5, 88. fg.] [Chāndogyopaniṣad 5, 2, 1.] [TAITT. Upakośā 1, 1.] pratyakṣaṃ yattadātiṣṭha parokṣaṃ paṣṭhataḥ kuru [Rāmāyaṇa 2, 108, 17.] etacchrutvā vacastasya pratyakṣamiva darśanam als wenn er es mit Augen sähe [Mahābhārata 13, 961.] [Meghadūta 92.] [Śākuntala 1. 111, 3. 112, 8.] [Sāhityadarpana 32, 5.] [Kathāsaritsāgara 37, 19.] pratyakṣā sā śrutiḥ kṛtā [Rāmāyaṇa 2, 106, 12.] parokṣayāniśaṃ buddhyā rāma pratyakṣayā tathā . parāṃ ca prakṛtiṃ dṛṣṭvā paripālyāḥ prajāstvayā .. [Rāmāyaṇa Gorresio 2, 2, 29.] [KAṆ. 4, 2, 2.] augenfällig so v. a. deutlich, keinem Zweifel unterworfen, ausdrücklich, wirklich [Yāska’s Nirukta 3, 5.] [Scholiast] zu [Kātyāyana’s Śrautasūtrāṇi 85, 3.] parīkṣaṇaiḥ (nicht pratīkṣaṇaiḥ, wie bei [WEBER, Nakṣ. 1, 311] gedruckt ist) durch wirkliche Beobachtungen [Varāhamihira’s Bṛhajjātaka S. 3, 2.] (bhartā) pratyakṣaṃ devi daivatam eine leibhaftige Gottheit [Spr. 2020.] bṛhatī eine unmittelbare, nicht erst zusammengesetzte Bṛ. [Śāṅkhāyana’s Śrautasūtrāṇi 18, 8, 2. 6. 9. 1. 10, 1, 4. 11, 1.] vikāra [LĀṬY. 9, 11, 15.] dviṣ [The Śatapathabrāhmaṇa 14, 6, 11, 2.] vor Augen habend, Einsicht habend in: sarvadharmāṇām [Mahābhārata 3, 12624.] —
2) n. Augenfälligkeit, unmittelbare Deutlichkeit; Ausdrücklichkeit; in der Philosophie Sinnesempfindung, Wahrnehmung, perceptio, Intuition; vollst. pratyakṣajñāna . [Kātyāyana’s Śrautasūtrāṇi 1, 8, 13.] [Yāska’s Nirukta 13, 12.] [TARKAS. 20.] pratyakṣajñānakaraṇaṃ pratyakṣam . indriyārthasaṃnikarṣajanyaṃ jñānaṃ pratyakṣam [25. 26.] [KAṆ. 2, 1, 15. 9, 1, 11. 12.] [Suśruta 1, 3, 7.] yatsaṃbaddhaṃ sattadākārollekhi vijñānaṃ tatpratyakṣam [Kapila 1, 90. 148.] [Yogasūtra 1, 7.] [] bei [Frid 106.] [Bhāṣāpariccheda 51. 61. 131.] [Prabodhacandrodaja 20, 17.] pratyakṣaṃ cānumānaṃ ca śāstraṃ ca vividhāgamam [Manu’s Gesetzbuch 12, 105.] pratyakṣāvagama [Bhagavadgītā 9, 2.] [Sāhityadarpana 2, 1.] śrutipratyakṣahetavaḥ (brāhmaṇāḥ) [Manu’s Gesetzbuch 12, 109.] pratyahaṃ lokayātrāyāḥ pratyakṣam so v. a. Sorge um [9, 27.] In der Rhetorik eine Form, in welcher Sinneseindrücke geschildert werden, [KUVALAY. 160,a.] —
3) pratyakṣam adv. (pratyakṣam gaṇa śaradādi zu [Pāṇini’s acht Bücher 5, 4, 107]) [Vopadeva’s Grammatik 6, 65.] vor Augen, augenfällig, auf Augenschein, mit eigener unmittelbarer Kenntniss, deutlich, klar; in’s Angesicht, in Gegenwart, coram, persönlich; unmittelbar, ausdrücklich, wirklich: yo vi.yādbrahma pra.yakṣam [Atharvavedasaṃhitā 9, 6, 1. 10, 7, 24. 11, 8, 3.] iti pratyakṣaṃ sūryamabhivadati geradezu, wirklich [Aitareyabrāhmaṇa 4, 20.] nāmya somaḥ pratyakṣaṃ bhakṣito bhavati nicht wirklich [7, 31.] [Taittirīyabrāhmaṇa 2, 7, 3, 2.] den Göttern wird parokṣam, den Brahmanen pratyakṣam unmittelbar geopfert [Taittirīyasaṃhitā 1, 7, 3, 1.] sa pra.yakṣaṃ de.ebhyo bhā.amavadatpa.okṣa.asurebhyaḥ [2, 5, 1, 1. 3, 5, 2, 1.] pratyakṣaṃ vai tadyatpaśyati [The Śatapathabrāhmaṇa 9, 2, 1, 6.] na vai yajñaḥ pratyakṣamivārabhe yathāyaṃ daṇḍo vā vāso vā nicht eigentlich, materiell [3, 1, 3, 25. 4, 1. 1, 3, 4, 5. 8, 1, 16. 2, 5, 2, 16. 5, 4, 5, 18. 11, 2, 4, 6.] [LĀTY. 3, 9, 22.] [Aśvalāyana’s Śrautasūtrāni 2, 6.] — tatsarvam dadarśa tatra pratyakṣaṃ pāṇāvāmalakaṃ yathā [Rāmāyaṇa 1, 3, 6.] ciravṛttamapi hyetatpratyakṣamiva darśitam [4, 16.] [Kathāsaritsāgara 32, 180. 33, 187. 40, 78. 48, 134.] [Vetālapañcaviṃśati 23, 2.] [Manu’s Gesetzbuch 9, 52.] [Mahābhārata 3, 2820. 13, 2233. 3207. 14, 1301.] [Rāmāyaṇa 6, 103, 11.] Oft ist es schwer zu ent scheiden, ob pratyakṣam als adv. oder adj. zu fassen sei. vor den Augen von, in Gegenwart von, mit dem gen. [Manu’s Gesetzbuch 8, 402.] [Nalopākhyāna 20, 9.] [Rāmāyaṇa 2, 34, 47. 6, 101, 14.] [Spr. 1846.] [Mṛcchakaṭikā 147, 23.] [Chezy’s Ausgabe des Śākuntala 66, 2.] In comp. mit der Ergänzung: sakalajana [Pañcatantra 49, 3.] Am Anfange eines comp. ohne Flexionszeichen: pratyakṣāśuciputrikā [Spr. 635.] lavaṇa [Mārkāṇḍeyapurāṇa 34, 28.] vihita ausdrücklich angeordnet [Śāṅkhāyana’s Śrautasūtrāṇi 3, 19, 8.] kṛta unmittelbar —, persönlich angeredet: stotāraḥ [Yāska’s Nirukta 7, 1.] persönliche Anrede enthaltend: ṛcaḥ ebend. —
4) pratyakṣāt = pratyakṣam. sākṣādeva taddevatāṃ prīṇāti pratyakṣāddevatāṃ yajati [Aitareyabrāhmaṇa 3, 8. 4, 26.] patnīṣu pratyakṣādreto dadhāti [3, 37.] pratyakṣādetadahaścaturviṃśam [4, 2.] [The Śatapathabrāhmaṇa 12, 8, 2, 15. 9, 1, 11.] Vgl. pratyakṣatas . —
5) pratyakṣeṇa dass. [LĀṬY. 10, 16, 3.] pra hi dṛśyante devāḥ [Mahābhārata 3, 13630.] pra vahniṃ dṛṣṭvā [Scholiast] zu [Jaimini 1, 5.] pratyakṣeṇopalakṣyate [Mārkāṇḍeyapurāṇa 21, 74.] astabdhatvamacāpalyaṃ pratyakṣeṇāvagamyate bemerkt man gleich beim ersten Anblick [Spr. 1676.] —
6) pratyakṣe vor Jmds Augen, in’s Angesicht (Gegens. parokṣe) [Spr. 1729. 1847.] — Vgl. a, prātyakṣa .
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Prātyakṣa (प्रात्यक्ष):—adj. = pratyakṣa gaṇa prajñādi zu [Pāṇini’s acht Bücher 5, 4, 38.]
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Pratyakṣa (प्रत्यक्ष):—
2) pratyakṣābhāvavādin [SARVADARŚANAS. 47, 6.] mūlatā [5, 16.] pratyakṣaṃ dṛśyate loke kṛtasyāpakṛtasya ca was in der Welt gethan und was versehen worden ist, springt sogleich in die Augen [Spr. 3874.] Am Schluss hinzuzufügen [Oxforder Handschriften 208,b,9.] —
5) pradīptaṃ pāvakaṃ pratyakṣeṇāvalokya [Hitopadeśa 106, 12.]
Pratyakṣa (प्रत्यक्ष):——
1) Adj. (f. ā) — a) vor Augen liegend , augenfällig , sinnlich wahrnehmbar. — b) augenfällig , so v.a. offen zu Tage liegend , deutlich , keinem Zweifel unterworfen , klar. — c) ausdrücklich , wirklich , wahr. — d) unmittelbar , direct. — e) Etwas vor Augen habend , Einsicht habend in (Gen.) —
2) n. — a) Aufsicht über , Sorge um (Gen.). — b) Augenschein , unmittelbare Wahrnehmung , — Erkenntniss. — c) in der Rhetorik eine Form , in welcher Sinneseindrücke geschildert werden. — d) Titel verschiedener Werke [Private libraries (Gustav) 1.] —
3) pratyakṣam Adv. — a) coram , vor Augen , in’s Angesicht , von den Augen — , in Gegenwart von (Gen. oder im Comp. vorangehend) , augenfällig , auf Augenschein , mit einer unmittelbarer Kenntniss. — b) deutlich , klar. — c) ausdrücklich , wirklich , geradezu , eigentlich. — d) unmittelbar , direct , persönlich. —
4) pratyakṣāt = 3)c)d). —
5) pratyakṣeṇa = 3)a)c). —
6) pratyakṣe vor Jmds Augen , in’s Angesicht [Indische sprüche 4238.fg.] —
7) pratyakṣa = 3)a)b)c)d).
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Prātyakṣa (प्रात्यक्ष):—Adj. = prātyakṣa.
Pratyakṣa (प्रत्यक्ष) in the Sanskrit language is related to the Prakrit word: Paccakkha.
Pratyakṣa (in Sanskrit) can be associated with the following Chinese terms:
1) 現量 [xiàn liàng]: “be seen clearly”.
Note: pratyakṣa can be alternatively written as: pratyakṣam.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Pratyakṣa (प्रत्यक्ष) [Also spelled pratyaksh]:—(a) visible, tangible, evident; apparent, obvious; direct; —[jñāna] direct comprehension; sensual perception; hence ~[tā] (nf); —[darśana] witnessing directly (with one’s own eyes); firsthand view; ~[darśī] an eye-witness; —[dṛśya] tangible, directly perceivable; —[pramāṇa] direct evidence; eye-witness evidence; ~[vāda] direct view; ~[vāditā] positivism; ~[vādī] a positivist; positivistic; —[vihita] explicitly prescribed; —[sākṣī] an eye-witness; bearing direct testimony; —[sākṣya] direct testimony; eye-witness evidence; ~[siddha] proved by direct evidence.
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Kannada-English dictionary
Pratyakṣa (ಪ್ರತ್ಯಕ್ಷ):—
1) [adjective] being seen; appearing.
2) [adjective] got through the sense organs (said of knowledge).
3) [adjective] easy to see, perceive; obvious; plain; evident.
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Pratyakṣa (ಪ್ರತ್ಯಕ್ಷ):—
1) [noun] the fact or an instance of appearing, being seen; appearance.
2) [noun] something selected to show the nature or character of another; an example; an illustration.
3) [noun] a remarkable event or thing; marvel; miracle.
4) [noun] the fact or an instance of getting knowledge through the five principal sense organs.
5) [noun] that which can easily be understood, seen or realised.
6) [noun] (phil.) the knowledge received through the sense organs; mediate knowledge.
7) [noun] ಪ್ರತ್ಯಕ್ಷವಾಗು [pratyakshavagu] pratyakṣavāgu to come seen; to appear; to manifest oneself physically.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
1) Pratyakṣa (प्रत्यक्ष):—adj. 1. perceptible; visible; cognizable; 2. distinct; evident; clear; explicit; 3. direct; immediate;
2) Pratyakṣa (प्रत्यक्ष):—adv. directly; evidently; apparently; n. direct perception;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): Aksha, Praty.
Starts with (+29): Pratyaksha-kara, Pratyaksha-karara, Pratyaksha-karma, Pratyaksha-matadhikara, Pratyaksha-nirvacana, Pratyaksha-preranarthaka, Pratyaksha-shasana, Pratyakshabandhu, Pratyakshabhaksha, Pratyakshabhoga, Pratyakshabhuta, Pratyakshabrihati, Pratyakshacarin, Pratyakshadarshana, Pratyakshadarshin, Pratyakshadarshivas, Pratyakshadharman, Pratyakshadipika, Pratyakshadrish, Pratyakshadrishta.
Full-text (+241): Apratyaksha, Pratyakshadarshana, Pratyakshapramana, Pratyakshata, Pratyakshabhuta, Pratyakshavadin, Pratyakshajnana, Pratyakshadrishta, Pratyakshaprama, Pratyakshaphala, Pratyakshadarshin, Pratyakshatas, Pratyakshavihita, Pratyakshavada, Pratyakshabhoga, Pratyakshavritti, Pratyakshatva, Pratyakshakarana, Pratyakshatamat, Pratyakshabhaksha.
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Search found 188 books and stories containing Pratyaksha, Praty-akṣa, Praty-aksa, Prāty-akṣa, Praty-aksha, Pratyakṣa, Pratyaksa, Prātyakṣa; (plurals include: Pratyakshas, akṣas, aksas, akshas, Pratyakṣas, Pratyaksas, Prātyakṣas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Nyaya-Vaisheshika categories (Study) (by Diptimani Goswami)
Pramāṇa (1): Pratyakṣa or Perception < [Chapter 2 - Salient features of Nyāya-Vaiśeṣika System]
Ātmā or Self < [Chapter 2 - Salient features of Nyāya-Vaiśeṣika System]
The Syncretic School of Nyāya-Vaiśeṣika < [Chapter 1 - Introduction]
Nirvikalpaka Pratyaksha (study) (by Sujit Roy)
Contribution of Vachaspati-Mishra to Nyaya Philosophy (by Champak Kalita)
Part 12 - Nyāya view of Pratyakṣa (perception) < [Chapter 3 - The Theory of Knowlegde]
Part 1 - Buddhist view of Perception and its refutation < [Chapter 7 - Vācaspati’s refutation of some Bauddha views]
Part 11 - Nature of Pratyakṣa or Perception < [Chapter 3 - The Theory of Knowlegde]
Chandogya Upanishad (Madhva commentary) (by Srisa Chandra Vasu)
Tattvartha Sutra (with commentary) (by Vijay K. Jain)
Verse 1.12 - Pratyakṣa (direct knowledge) < [Chapter 1 - Right Faith and Knowledge]
Verse 1.11 - Parokṣa (indirect knowledge ) < [Chapter 1 - Right Faith and Knowledge]
Abhijnana Sakuntalam (with translation and notes) (by Bidhubhusan Goswami)
Prastavana (prologue): Translation and notes < [Abhijnana Sakuntalam, text and notes]
Chapter 7: Translation and notes < [Abhijnana Sakuntalam, text and notes]
Chapter 7 - Saptama-anka (saptamo'nkah) < [Abhijnana Sakuntalam, text and notes]