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''Anrita'' is contrary to ''satya'' (that which is not consistent with facts).[38]

''Anrita'' is contrary to ''satya'' (that which is not consistent with facts).[38]

===== 18. Pratyaksha (direct perception) =====  

===== 18. ''Pratyaksha'' (direct perception) =====  

अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  

अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  

atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39||

atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39||

Pratyaksha is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.[39]

''Pratyaksha'' is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.[39]

===== 19. Anumana (inference) =====

===== 19. Anumana (inference) =====