Sāṃkhya Kārikā verse 5

प्रतिविषयाध्यवसायो दृष्टं त्रिविधमनुमानमाख्यातम् । तल्लिङ्गलिङ्गिपूर्वकम् आप्तश्रुतिराप्तवचनं च ॥ ५ ॥

prati-viṣaya-adhyavasāyaḥ dṛṣṭaṃ tri-vidham-anumānam-ākhyātam |

tat-liṅga-liṅgi-pūrvakam-āpta-śrutiḥ āpta-vacanaṃ tu ||

“Direct observation involves selective
ascertainment through the senses.
Inference is of three kinds:
– The past shaping the future
– Projecting the whole from the part
– Forming a comparison from a similar.
Authentic authority is trusted words and teachings.”

prati - with regard to; towards, in the direction of; back, in return, again; in opposition to, against, counter; back, down upon, upon, onviṣaya - an object of sense; anything perceptible by the senses; any object of affection or concern or attentionadhyavasāya - mental effort, apprehension; determination to begin an activity with a view to get the fruitdṛṣṭa - seen, looked at, beheld, perceived, viewed, observed, noticed; visible, apparent, observable; considered, regarded; treated of; appearing, manifested; occurring, found; experienced, suffered, endured; seen in the mind, devised, imagined, learned,trividha - three foldanumāna - inference; the act of inferring or drawing a conclusionākhyāta - recited, said, told, declared, made knowntat - that, thisliṅga - a mark, spot, sign, token, badge, emblem, characteristic; manifest; the sign of gender or sex, organ of generationpūrva - eastward, to the east of; in front, before; former, prior, preceding, previous to, earlier thanāpta - a credible or authoritative personśruti - hearing , listening; the ear, organ or power of hearing; that which is heard or perceived with the ear; sacred eternal sounds or words as heard by sages, differing from smṛti or what is only remembered and handed down in writing by authorsvacana - the act of speaking , utterance; statement, declarationtu - moreover; but
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Commentaries and Reflections

Commentary by S Ramaswami:

“Śloka 5 explores the three Pramāṇa recognised by Sāmkhya, any other so-called means of knowledge may be shown to fall under one of the three heads.

Prati-Viṣayā-  Any object
Dhyavasāyaḥ- Analysis, close attention. Correct use of the senses.
Dṛṣṭam- Direct perception.
Only close attention to the perception, through all the senses, of any object, brings correct knowledge.

It is said that inference is of three kinds.
Trivdan Anumāna- Three types of Inference

1. Pūrvavat-
(From cause to effect. Inference based on previous knowledge (See a black cloud and knowing it will rain)
2. Śesavat-
(Observed parts to the rest)– Portion or sample from which an opinion is formed. Sample analysis (i.e. opinion poll)
3. Samanyato–
Knowing the whole from a characteristic (using a person’s voice to know the person).

Liṅga- Symptom
Liṅgi- Object which shows the symptom. The object is known the symptoms or part. Seeing the part and inferring the whole.

Āpta- Friendly words
Śruti- Veda
Āptavacanam- Spiritual knowledge

o understand beyond the intellect and the senses awe have to accept the words of the scripture or these words given by a preceptor.

The three Pramāṇa exhaust all means of correct knowledge.

Upamāna – Comparison, Simile.
Arthapatti – Presumption.
Abhāva – Negation, non-existence.

Can be shown to the instances of one or other of the three.

What about things that are non-manifest.
Proof is only possible for those things that are manifest.
Reliance has to be put on the scriptures for other things beyond senses and analysis.
Spiritual knowledge is only attained by the study of the Veda. Not known through the experience of the senses.

Which Pramāṇa is to be used for what?”

Commentary by Paul Harvey:

“Direct observation involves selective
ascertainment through the senses.
Inference is of three kinds:
– The past shaping the future
– Projecting the whole from the part
– Forming a comparison from a similar.
Authentic authority is trusted words and teachings.”