Verses on Sāṃkhya 5.5

5.5

ity ukte tatra śobhanā guṇāḥ santīti pratibhotpadyate | pratibhā jānatāṃ jñānam | sāpy anumānam eva | aitihyaṃ yathā --- asmin vaṭe yakṣiṇī prativasati iti janā vadanti ity ukte, sā vighnaṃ karoti, dhanādi yacchatīti jñānaṃ, tad apy anumānam eva | upamānam --- yathā gaus tathā gavaya ity apy anumānam eva | kiṃ ca tṛṣitasyāñjalinā, kṣudhitasya pañcāṅguliyāgāt, pṛthulākṣiprabhṛtidarśanāt durbalasya, tarjanīpaṅkadarśanāt? jñānam ityādyanumānam eva | tasmāt triṣv evānyad antarbhavatīti yuktam abhihitaṃ trividhaṃ pramāṇam | iṣṭam iti abhipretam ity arthaḥ | tena pramāṇena kiṃ sādhyam ity āha --- prameyasiddhiḥ pramāṇād dhi | yasmāt prameyaṃ sakalaṃ pramāṇena pramīyate yathā tulayā candanādi, karṣādinā ghṛtādi, prasthādinā vā vrīhyādītyādivat | pratyakṣānumānāgamāḥ pramāṇāni | prameyā vyaktāvyaktajñāḥ | pramātā ātmā | tatra trayoviṃśatikaṃ vyaktam | avyaktaṃ pradhānam | jñaḥ kṣetrajñaḥ | tad amīṣāṃ madhye kiñcit pratyakṣeṇānyad anumānenetarad āptānumānābhyāṃ pramīyate | tasmād ācāryeṇa bhagavatā yuktam abhihitam --- "prameyasiddhiḥ pramāṇād dhi" iti //

When this is said, an intuition arises: "There are splendid qualities there". Intuition is the knowledge of those who understand; that too is just inference. Tradition is as follows: when it is said, "People say that a yakṣiṇī lives in this banyan tree", the knowledge that "she causes obstacles, gives wealth, and so forth" is also just inference. Comparison: "As is a cow, so is a wild ox"; this too is just inference. Furthermore, the knowledge of a thirsty person by his cupped hands, of a hungry person from his bringing together the five fingers, of a weak person from the observation of broad eyes and the like, from the observation of mud on the forefinger—all this is just inference. Therefore, since any other [means of valid cognition] is included within these three alone, it is correctly stated that means of valid cognition are threefold. "Accepted" means intended: this is the meaning. What is to be established by that means of valid cognition? He says: "For the establishment of the object of valid cognition is from the means of valid cognition". Because every object of valid cognition is cognized by a means of valid cognition, just as sandalwood and the like [are measured] by a balance, ghee and the like by a karṣa, or rice and the like by a prastha. The means of valid cognition are perception, inference, and revelation; the objects of valid cognition are the manifest, the unmanifest, and the knower; the knower is the self. There, the manifest comprises the twenty-three [principles]; the unmanifest is primordial matter; the knower is the field-knower. Thus, among these, some are cognized by perception, others by inference, and the rest by both authoritative testimony and inference. Therefore, it has been rightly stated by the venerable teacher: "For the establishment of the object of valid cognition is from the means of valid cognition". //