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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]
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===== 18. Pratyaksha (direct perception) =====  
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===== 18. ''Pratyaksha'' (direct perception) =====  
    
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  
 
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  
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atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39||
 
atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39||
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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]
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''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) =====

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