Perception is considered the primary source of knowledge in Nyaya philosophy because it is direct and immediate.

Anumana is the Sanskrit term used in Nyaya philosophy to refer to the process of inferring knowledge from evidence.

Dharmata is not a component of an inference in Nyaya philosophy. The components of an inference are Paksha, Vyapti, Sadhya, and Hetu.

Paksha is the Sanskrit term used in Nyaya philosophy to refer to the minor term in an inference.

Hetu is the Sanskrit term used in Nyaya philosophy to refer to the middle term in an inference.

Sadhya is the Sanskrit term used in Nyaya philosophy to refer to the major term in an inference.

Vyapti is the Sanskrit term used in Nyaya philosophy to refer to the invariable relation between the middle term and the major term in an inference.

Anupalabdhi is not a type of inference in Nyaya philosophy. The types of inference in Nyaya philosophy are Purvavat, Sheshavat, Samanyatodrishta, and Karana.

Karana is the Sanskrit term used in Nyaya philosophy to refer to the inference from cause to effect.

Purvavat is the Sanskrit term used in Nyaya philosophy to refer to the inference from effect to cause.

Sheshavat is the Sanskrit term used in Nyaya philosophy to refer to the inference from a part to the whole.

Samanyatodrishta is the Sanskrit term used in Nyaya philosophy to refer to the inference from the whole to a part.

Satpratipaksa is not a fallacy of inference in Nyaya philosophy. The fallacies of inference in Nyaya philosophy are Asiddha, Vyabhichara, and Anaikantika.

Vyabhichara is the Sanskrit term used in Nyaya philosophy to refer to the fallacy of affirming the consequent.

Asiddha is the Sanskrit term used in Nyaya philosophy to refer to the fallacy of denying the antecedent.