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Samkhya	Kapila;
Yoga	Patanjali;
Vaisheshika	Kaṇāda, Prashastapada;
Secular	Valluvar;

Pratyaksha in Indian philosophy is one of the six pramāṇa, or means of valid knowledge; it means evidence from that which is present before the eye or other senses.

Meaning

Pratyaksha (Sanskrit: Sanskrit: प्रत्यक्ष IAST: pratyakṣa) literally means that which is perceptible to the eye or visible; in general usage, it refers to being present, present before the eye (i.e. within the range of sight), cognizable by any sense organ, distinct, evident, clear, direct, immediate, explicit, corporeal; it is a pramāṇa, or mode of proof.^[1] The Nyaya school recognizes four kinds of pramana; pratyaksha (perception) is one, along with anumāna (inference), upamāna (comparison), and śabda (verbal testimony). The Sankhya school does not recognize upamāna as a pramana, while the Vedantins and the Mīmāṃsakas add anupalabdhi (non-apprehension) and arthapatti (presumption) as valid pramanas.^[2]

Means of knowledge

Pratyakṣa is one of the three principal means of knowledge. The three principal means of knowledge are: 1) anumāna, or inference from data, the validity of which depends upon several factors: possession of the right data, correctly observing the data, "unerring perception of true identity & rejection of false identity",^[3] and just estimates of difference and contrast—that is, in general, obtaining the right data and possessing the ability to reason correctly from it; 2) pratyaksha, which is the process of collecting and knowing the data; and 3) aptavakya, lit. "the statement of a trustworthy person"—i.e., the testimony of men in possession of the sought after knowledge.^[3] Other methods, such as upamana, arthapathi, and anupalabdi, are accepted by various Indian darsanas.

Implication

Pratyaksha refers to the faculties of perception with which are connected thoughts (chinta), imagination (kalpana) and volition (praytna), which four together as chetas illuminate the manas, the ordinary mental equipment of the individual, and give awareness or consciousness (chetna).^[4] There are four types of valid perceptions: a) indriya pratyaksha or sense perception, b) manas pratyaksha or mental perception, c) svavedana pratyaksha or self-consciousness, and d) Yoga pratyaksha or super normal intuition. In sense perception, which is an indeterminate perception the chittashakti (intelligence-energy) acts as the substratum of the senses. Mental perception arises when chittashakti, with the aid of Buddhi, reflects upon objects of senses, and is a determinate perception. Self-consciousness arises when, directed by the tattvas or panchakoshas, raga (attachment), vidya (knowledge), niyati (order of things), kala (time) and kalpa (the elements) along with pleasure and pain become objects of knowledge to chit, the intelligence of the self. Super normal intuition is gained after removal of impurities cover the intelligent-self through practice of the eight-fold yogic-discipline.^[5]

Pratyaksha knowledge can be gained through a) Worldly pratyaksha, externally through the five senses and internally through mind, and b) Transcendental pratyaksha which is divided into Samanya, Lakshana, Gyana lakshana and Yogaja. Pratyaksha (apparent or obvious) is divided into Savikalpa, Nirvikalpa and Pratibhigya.^[6] Pratyaksha knowledge is intuitive in nature and in Yoga and Vedanta is also known as Aparokshanubhuti.^[7]