We learnt that according to Vedanta, the Pramanas are six in number. Let us understand about them in detail.

Pratyaksha Pramaana (direct perception)

That which is a Karana for Pratyaksha Pramaa is Pratyaksha Pramaana. This is the definition. Let us elaborate.

In the above definition, the word Pratyaksha has appeared twice. It shows that the word Pratyaksha applies to Pramaa knowledge as well as Pramaana. Pratyaksha Pramaa means the knowledge that is Pratyaksha (direct perception) and Yathaartha (true knowledge). What is Pratyaksha Jnana?

When there is a pot before the eyes, and when there is no obstruction, direct relation between the eye and the pot is established and the knowledge ‘this is a pot’ sets in. Such knowledge is called ‘Pratyaksha Jnana’.

If it is so, why is it mentioned as Pratyaksha Pramaa instead of Pratyaksha Jnana? It is because, all that is Pratyaksha (directly perceived) need not be true knowledge. For example, when the seashell appears as a piece of silver, it is Pratyaksha Jnana (direct perception) but not Yathaartha Jnana (true knowledge). It is to exclude Pratyaksha Ayathaartha (direct, but unreal) knowledge that in the above definition the term Pratyaksha Pramaa has been mentioned.

A Karana (instrument), for instance the eye, that is responsible for such Pratyaksha Pramaa is also referred to as Pratyaksha. For example, as far as Pratyaksha Pramaa of the form of an object is concerned, the Pratyaksha Pramaana is the eye. Therefore, according to Vedanta, the five sense organs are the only Pratyaksha Pramanas. According to the Vedantists, the mind is not an Indriya (sense organ). Therefore, the mind cannot be a Karana (instrument) for Pratyaksha Pramaa.

Let us now discuss what Pratyaksha Pramaa is.

Generally, it is defined as the knowledge obtained through sense organs. This view is shared by some philosophies also.

However, according to Vedanta, the mind is not a sense organ. But, the experiences of happiness and unhappiness take place through the mind only and not Indriyas. If it is argued that knowledge that is obtained through the sense organs alone is Pratyaksha Jnana, it will have to be conceded that happiness and unhappiness is not Pratyaksha Jnana. This is contrary to common experience. Therefore it is not appropriate to say so.

Others have tried to define Pratyaksha Pramaa somewhat differently. Let us see.

All Pramaas excepting Pratyaksha Pramaa have their origin in another knowledge. For example, a person who will have seen many kitchens will acquire the Vyaapti Jnana (knowledge arising out of universal concomitance) that smoke arises only when there is fire. One day he happens to see smoke on the mountain. Immediately he will remember the Vyaapti Jnana he had acquired before. With its help, he will know that there is fire on the mountain. Knowledge thus obtained is called ‘Anumiti Jnana’ or ‘Anumaana Jnana’. Vyaapti Jnana, which acts as Karana for Anumaana Jnana is called as ‘Anumaana Pramaana’. Thus, Anumiti Jnana comes from Vyaapti Jnana. (Inference comes from knowledge of universal concomitance).

A boy saw a flying object in the sky. He asked his elders what it was. The elders said that it was a parrot. After some days, the boy saw another flying object, which had the same kind of feathers, tail and beak. He now got the knowledge that the object that he was seeing now resembled the parrot he had seen sometime back. Such knowledge is called ‘Saadrishya Jnana’ (sadrisha=similar). By this, he came to know that this flying object was indeed a parrot. Such knowledge is called ‘Upamiti Jnana’ or ‘Upamaana Jnana’. Saadrishya Jnana, which is the Karana for such knowledge, is called ‘Upamaana Pramaana’. Thus, even Upamiti Jnana also has its origin in another Jnana.

Let us now turn our attentions to common statements we make in our day-to-day life and to some Vedic statements. For example, ‘bring that book’ (an example of our day-to-day sentences), and ‘Satyam Vada’ (a sentence in Sanskrit which means always tell the truth) – an example of Vedic dictum. Assume that one who hears such sentences will bring the book and will stop telling lies. It means, upon hearing such sentences, knowledge (namely, that he should bring the book; that he should tell the truth) dawns upon that person. Such knowledge is called ‘Shabda Pramaa’ (knowledge obtained through Shabda). Let us assume that we shouted ‘Satyam Vada’ to a person who does not understand Sanskrit language. Will the knowledge that he should tell the truth dawn by this? No. Why? Because he did not understand the meaning of that sentence at all! Therefore, for the Shabda Jnana to dawn, the person should first have the knowledge of the sentence. Thus, for Shabda Jnana, Vaakya Jnana (knowledge of the sentence) is the Karana. Therefore, the knowledge of the sentence (Vaakya Jnana) itself is Shabda Pramaana. In this context also, Shabda Pramaa had its origin in another knowledge, namely, Vaakya Jnana (knowledge of the sentence).

Let us now understand about Arthapatti (postulation). If a well-built person swears that he never eats during daytime, it means that he is certainly eating in the nighttime. If a person is fasting during the day and yet growing fat, we are forced to conclude that he is eating at night. Such knowledge is called Arthapatti Pramaa. How does this set in? First, the knowledge that the person is question is well built will set in. The knowledge that it is impossible for him to grow fat if he does not eat at night also will then set in. The Karana for this knowledge is the knowledge that he is well built. Thus, here, the knowledge of the fatness of the person is called Arthapatti Pramaana. Even here, the knowledge that he is eating at night is brought about by Arthapatti Jnana (namely the knowledge that the person is well built). Therefore, this is knowledge is also brought about by another knowledge.

Finally, let us discuss about ‘Anupalabdhi Pramaana’ (non-perception). When there is no jug on the table in front of us, a peculiar Pramaa, the knowledge – ‘the jug is not here’ sets in. This is called ‘Abhaava Anubhava’ (experience of absence). This itself is Anupalabdhi Pramaa. The Karana for this is the non-perception of the jug. The knowledge of the jug not being seen will serve as the Anupalabdhi Jnana, namely ‘the jug is not here’. Therefore, the knowledge that ‘the jug is not visible’ itself if Anupalabdhi Pramaana. Thus, even Anupalabdhi Pramaa is also brought about by another knowledge.

It is now clear that among these six, excepting the first type, the Pramaas caused by the remaining five Pramanas arise out of some other knowledge.

Therefore some scholars have defined Pratyaksha Pramaa as ‘that knowledge which does not arise out of another knowledge’.

Let us see if this definition is appropriate or not.

(to be continued)