Samkhya Karika 6

Kārikā 6

सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात् ।
तस्मादपि चासिद्धं परोक्षमाप्तागमात् सिद्धम् ॥ ६ ॥

sāmānyatastu dṛṣṭādatīndriyāṇāṁ prasiddhiranumānāt ।
tasmādapi cāsiddhaṁ parokṣamāptāgamāt siddham ॥ 6 ॥

sāmānyataḥ=through general; tu=but; dṛṣṭāt=observation; atindriyāṇāṁ=of those that are beyond sense perception; prasiddhiḥ=knowledge; anumānāt=thru inference; tasmāt=from; api=even; ca=and; asiddhaṁ=not established; parokṣam=beyond senses; āpta=trustworthy; āgamāt=thru testimony; siddham=established

Knowledge of objects beyond the reach of the senses is obtained through inference based on general observation. Those objects that are beyond the senses and are not perceptible even through inference are known through valid testimony.

Both Gaudapada and V. Mishra have provided the translation for this karika as given above. However, Gaudapada, based on the commentaries by Narayana and Davies, says that an alternate interpretation of the first line is also possible. As per this interpretation, the first line is translated as:

“For the most part, objects accessible to the five senses are known by direct perception. Those beyond the reach of the senses are known by inference.” The second line remains the same.

I tend to align with the second interpretation. As we know, in Karika 5, three means of knowledge were listed – direct perception, inference and verbal testimony. Karika 6 seems to provide more elaboration on the same theme. As such, it makes sense that all three means should be mentioned in the karika, not just the two – inference and testimony – as interpreted by Gaudapada and Mishra.

One of our objectives in the study of Samkhya is to understand the truth of the 25 elements (tattvas). Most of these are subtle in nature and not accessible through the five senses. That is why there is emphasis on inference which will be used to establish the presence of both Purusha and Prakriti as well as other subtle elements like the buddhi (intellect), ego (ahamkara) etc.

The next karika offers several reasons as to why an entity, even though known to exist, is not perceived through the five senses.