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Pratyaksha Pramana (Samskrit: प्रत्यक्षप्रमाणम्) refers to direct perception; sense-perception, seeing with one's own eyes or direct observation as a means of acquiring valid knowledge. Broadly translated as perception in the English language, it is extensively discussed in Indian traditional texts as a means of acquiring valid knowledge, also called [[Pramana (प्रमाणम्)|Pramana]]. Observation or Pratyaksha is viewed as the primary guideline for correct knowledge at the practical level in most schools of Indian thought. At the practical level, the following six are accepted as means to knowledge (pramana): direct perception (pratyaksha), inference (anumana), verbal testimony (shabda), comparison (upamana), non-apprehension (anupalabdhi) and postulation (arthapatti). However, while accepting the utility of observation in the search for knowledge, it was not considered as the ''only'' source of knowledge as did the Charvakas and logical positivists.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 24</ref>

In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref>

== Introduction ==
Perception refers to the way sensory information is organized, interpreted, consciously experienced and processed by the nervous system. Perception includes psychological processes that take place in the mind based on external sensory inputs and/or internal experiences and thoughts. Sensory systems provide important information about our surroundings. This information used to successfully navigate and interact with our environment so that we can find nourishment, seek shelter, maintain social relationships, and avoid potentially dangerous situations.<ref>Introduction to Psychology course on NPTEL (Chapter: Sensation and Perception)</ref>

== Etymology ==
The word [[Perception]] has come to be used to explain the Samskrit term Pratyaksha. The word Pratyaksha consists of the prefix 'प्र - pra' and the noun 'अक्ष - aksha' used in the meaning प्रतिगतमक्षि इन्द्रियं यत्र । that which goes along with the eye-sense organ, as in Shabdhakalpadhruma, it means इन्द्रियग्राह्यम् । According to Amarakosha it means ऐन्द्रियकम् । इत्यमरः । related to sense organs.<ref>Shrimad Amarsingha (Reprint 2016) Amarkosha Tritiya Kanda, Vishesyanigna varga (3.1.78) Varanasi: Chaukhambha Sanskrit Sansthan (Page 507)</ref> 

In Charaka Samhita

Pratyaksa is defined by Monier Williams<ref>Williams, M. (1872). A Sanskrit-English Dictionary. Oxford, London: The Clarendon Press (Page 611)</ref> as ’present before the eyes,’ hence ‘visible,’ ‘perceptible," ‘direct perception,' ‘apprehension by the senses.’ Pramana as ‘mode of proof.’ V.S. Apte, in not dissimilar manner, renders pratyaksa as ‘cognizable by an organ of sense', “apprehension by the sense,’’ “considered as a pramana or mode of proof.”

The terms of the definitions are, in part, right and, in part, wrong, and could be quite misleading in characterizing the Advaitic conception of perception. The terms ‘perceptible’, ‘direct perception’, and ‘mode of proof' are strictly the only ones that apply to its definition of perception (pratyaksa), the rest are in need of qualification as they apply to one aspect of perception only. More precisely, the terms ‘given to senses', ‘cognized by any organ of sense’, ‘present before the eye’, ‘visible’ are inadequate depictions of, and grossly limit the scope of pratyaksa in Advaita.

== References ==
[[Category:Darshanas]]