Matharavritti 5.3

5.3

"The seen" is a synonym for perception. Knowledge that arises dependent upon an indriya, a sense faculty, is called "perception" or "the seen". For example, sound and the other five sense-objects are the means of valid cognition, "the seen", for the five [faculties] beginning with the ear. This is the first and principal among all means of valid cognition. An object that cannot be established by this seen [means of valid cognition] provides room for inference. And that [inference] consists of three factors or five factors; others say it consists of three members or five members. And that inference, free from the thirty-three fallacies, is deployed in the absence of perception. Having observed some mark, one measures after that mark: thus it is "inference" [measuring after]. For example, having observed the mark of smoke, as previously in a kitchen upon seeing fire, the existence of fire is established: thus it is an inference. For an object that cannot be established by perception and inference, there is authoritative testimony. For example: apsarases exist in heaven; there is the Nandana grove; there are distinct objects such as sound; there is residence in celestial chariots. Authoritative people are those devoid of passion, aversion, and the like, such as Brahmā and Sanatkumāra; authoritative revelation is the Veda; what is taught by these two, to be trusted as true, is authoritative testimony.
Now, are there not many other means of valid cognition, such as postulation, probability, non-existence, intuition, tradition, and comparison? How is the statement here that means of valid cognition are threefold consistent? To this it is replied: "Because all means of valid cognition are established [in them]". For all means of valid cognition are uncontradicted within these three means of valid cognition. Among them, when it is said, "Fat Devadatta does not eat by day," the meaning is that he eats at night; that postulation is just inference. When it is said, "a prastha", the understanding that there are four kuḍavas is probability; that too is just inference. And non-existence is of four kinds through the divisions of prior non-existence, mutual non-existence, destructional non-existence, and absolute non-existence; for instance, seeing the parching of the rice crop establishes that "the god has not rained", the non-existence of rain; that too is a variety of inference. Intuition is as follows: