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Anruta is contrary to satya (that which is not consistent with facts).[38]  
 
Anruta 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) =====
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अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  
 
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९||  
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atha pratyakṣaṁ- pratyakṣaṁ nāma tadyadātmanā cēndriyaiśca svayamupalabhyatē; tatrātmapratyakṣāḥ sukhaduḥkhēcchādvēṣādayaḥ, śabdādayastvindriyapratyakṣāḥ||39||  
 
atha pratyakṣaṁ- pratyakṣaṁ nāma tadyadātmanā cēndriyaiśca svayamupalabhyatē; tatrātmapratyakṣāḥ sukhaduḥkhēcchādvēṣādayaḥ, śabdādayastvindriyapratyakṣāḥ||39||  
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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]
 
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):
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===== 19. Anumana (inference) =====
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अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०||  
 
अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०||  
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athānumānam- anumānaṁ nāma tarkō yuktyapēkṣaḥ; yathā- agniṁ jaraṇaśaktyā, balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādigrahaṇēnētyēvamādi||40||
 
athānumānam- anumānaṁ nāma tarkō yuktyapēkṣaḥ; yathā- agniṁ jaraṇaśaktyā, balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādigrahaṇēnētyēvamādi||40||
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athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40||  
 
athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40||  
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Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound etc.[40]
 
Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound etc.[40]
20. Aitihya (traditional instruction):
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===== 20. Aitihya (traditional instruction) =====
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अलौकिकाप्तोपदेशऐतिह्यपदेनोच्यतइत्याह- वेदादिरिति||४१||  
 
अलौकिकाप्तोपदेशऐतिह्यपदेनोच्यतइत्याह- वेदादिरिति||४१||  
 
athaitihyam- aitihyaṁ nāmāptōpadēśō vēdādiḥ||41||  
 
athaitihyam- aitihyaṁ nāmāptōpadēśō vēdādiḥ||41||  

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