Samkhya Karika 4

Kārikā 4

दृष्टमनुमानमाप्तवचनं च, सर्वप्रमाणसिद्धत्वात् ।
त्रिविधं प्रमाणमिष्टं, प्रमेयसिद्धिः प्रमाणाद्धि ॥ ४ ॥

dṛṣṭamanumānamāptavacanaṁ ca, sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ, prameyasiddhiḥ pramāṇāddhi ॥ 4 ॥

Dṛṣṭam=perceived (thru senses); anumānam=inference; āptavacanaṁ=statement by a trustworthy source; ca=and; sarvapramāṇa=all proofs; siddhatvāt=are established; trividhaṁ=three-fold; pramāṇam=proof; iṣṭaṁ=intended; prameya=what needs to be proved; siddhiḥ=established; pramāṇāt=through these proofs; hi=alone

The recognized means of right knowledge are threefold: direct perception, inference, and valid testimony. All other means of knowledge are included in these three. It is through this right knowledge that a knowable can be known. 

In the previous karika, we were presented with the evolution of the twenty three elements. With the inclusion of Mūla Prakriti and Purusha, we have a total of 25 elements. How to establish the truth about these 25 elements? Whenever we are presented with a “fact”, we always look for some “proof” or validation so we can establish the veracity of the stated fact.

The present karika states that there are three valid proofs or means of right knowledge, called pramāṇa. Any knowledge or pramāṇa creates a fluctuation in the mind (cittavritti). This knowledge must be free from any defects such as ambiguity, misconception or non-apprehension.

The three pramāṇas are:

• dṛṣṭa (direct perception)
• anumāna (inference)
• āptavacana (valid testimony)

Direct perception is associated with the five organs of perception (jnānendriyas) — ears for sound, the skin for touch, eyes for vision or form, tongue for taste, and the nose for smell.

Anumāna (inference) is dependent on something that has been experienced in the past based on direct perception. There are three categories of inference:

• Purvavat – when an inference is made from a perceived cause about an effect that is yet to come. For example, future rain is inferred by seeing thick, dark clouds.
• Sheshavat – when an inference is made about the cause of something perceived at the present moment as the effect. For example, recent rain is inferred by the sight of fast flowing, muddy river water.
• Samanyato-drishtam – when inference is made from something that is commonly known. Inference of fire by seeing smoke on a distant hill is a common example of this category.

āptavacana (valid testimony) is the knowledge received through the Vedas or verbal testimony from a reliable, trustworthy source.

As you may recall, in the Yoga Sutras also, Patanjali has given the same three pramāṇas. However, the words used are pratyakśa for direct perception and āgama for valid testimony.

The concept of pramāṇa is related to the following Sanskrit words:

• pramā: true knowledge or valid proof
• prameya: what is to be known or proved
• pramātā: one who obtains true knowledge
• pramāṇa: means of true knowledge or proof

As mentioned above, in the case of the Samkhya philosophy, the 25 elements are the prameyas (to be understood or known). The karika states that these prameyas can be established with the help of the three pramāṇas mentioned in the karika. It goes on to say that these three are the only ones needed. This statement is mentioned to emphasize that more categories of pramāṇa are mentioned in other systems of philosophy (given below). However, as per Samkhya, all the others are also explained with the help of these three.

Here is a brief summary of the pramāṇas mentioned in other systems of philosophy:

Carvaka school

Pratyaksha – direct perception.

Vaisheshika school (Kaṇāda)

1. Direct perception (Pratyakṣa)
2. Inference (Anumāna)

Yoga (Yoga Sutras of Patanjali)

1. Pratyakṣa — perception
2. Anumāna — inference
3. āgama — testimony/word of reliable experts

Nyaya school (Gautama)

1. Pratyakṣa — perception
2. Anumāna — inference
3. Upamāna – comparison
4. Śabda – word

Mimamsa (Jaimini)

1. Pratyakṣa (perception)
2. Anumāṇa (inference)
3. Śabda (word, testimony)
4. Upamāṇa (comparison, analogy)
5. Arthapatti (postulation, presumption)
6. Abhāva – non-existence

Advaita Vedanta (Bādarāyaṇa)

1. Śabda (word, testimony)
2. Pratyakṣa (perception)
3. Anumāṇa (inference)
4. Upamāṇa (comparison, analogy)
5. Arthāpatti (postulation, presumption)
6. Anupalabdhi, Abhāva (non-perception, cognitive proof using non-existence)