Changes

''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) =====

अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०||  

अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०||  

athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40||  

athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||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]

''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) =====

===== 20. Aitihya (traditional instruction) =====