5
Sāṅkhya Kārikā / Verses 1–21, the two realities / 5
प्रतिविषयाध्यवसायो दृष्टं त्रिविधमनुमानमाख्यातम् तल्लिङ्गलिङ्गिपूर्वकमाप्तश्रुतिराप्तवचनं तु
prativiṣayādhyavasāyo dṛṣṭaṃ trividham anumānam ākhyātam talliṅgaliṅgipūrvakam āptaśrutir āptavacanaṃ tu
The line
Perception is the determining of each object. Inference is declared to be threefold, and it starts from a sign and from what has that sign. Trusted speech is trusted hearing.
नेपालीमा
प्रत्यक्ष हरेक विषयको निश्चय हो। अनुमान तीन प्रकारको भनिन्छ, र त्यो लिङ्ग र लिङ्ग भएको कुराबाट सुरु हुन्छ। आप्तवचन विश्वासिलो सुनाइ हो।
Where it sits
This is the only definition the kārikā (कारिका) gives of the three means. Nyāya (न्याय)'s sūtras (सूत्र) 1.1.3–1.1.8 are the longer version of the same job. Sāṅkhya (साङ्ख्य) spends one verse and moves on, because its interest is the unseen, which inference and testimony have to reach.
Split: prati-viṣaya-adhyavasāyaḥ (प्रति-विषय-अध्यवसायः) + dṛṣṭam (दृष्टम्) + tri-vidham (त्रि-विधम्) + anumānam (अनुमानम्) + ākhyātam (आख्यातम्) + tat-liṅga-liṅgi-pūrvakam (तत्-लिङ्ग-लिङ्गि-पूर्वकम्) + āpta-śrutiḥ (आप्त-श्रुतिः) + āpta-vacanam (आप्त-वचनम्) + tu (तु)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| prati-viṣaya-adhyavasāyaḥ (प्रति-विषय-अध्यवसायः) | nominative singular, masculine | a determining, aimed at each object. prati (प्रति) is toward, one by one. viṣaya (विषय) is the object. adhyavasāya (अध्यवसाय) is a settling of the mind on it. |
| dṛṣṭam (दृष्टम्) | nominative singular, neuter | the seen, perception. It is being defined. |
| tri-vidham (त्रि-विधम्) | nominative singular, neuter | threefold. |
| anumānam (अनुमानम्) | nominative singular, neuter | inference. |
| ākhyātam (आख्यातम्) | nominative singular, neuter | declared, explained. The tradition has already named the three kinds. |
| tat-liṅga-liṅgi-pūrvakam (तत्-लिङ्ग-लिङ्गि-पूर्वकम्) | nominative singular, neuter | preceded by a sign and by what bears the sign. liṅga (लिङ्ग) is the mark you see. liṅgin (लिङ्गिन्) is the thing that has the mark. |
| āpta-śrutiḥ (आप्त-श्रुतिः) | nominative singular, feminine | hearing that is trusted. śruti (श्रुति) is hearing, and also scripture. |
| āpta-vacanam (आप्त-वचनम्) | nominative singular, neuter | trusted speech, from verse 4. |
| tu (तु) | indeclinable | and, turning to the last item. |
The phrases
prativiṣayādhyavasāyaḥ (प्रतिविषयाध्यवसायः) is the definition, and dṛṣṭam (दृष्टम्) is the thing defined. Both nominative: perception is a determining of the object in front of you.
Inference is said to be threefold. The verse does not list the three here. The commentaries give them as pūrvavat (पूर्ववत्) (from a cause you have seen), śeṣavat (शेषवत्) (from an effect), and sāmānyato dṛṣṭa (सामान्यतो दृष्ट) (from a general likeness). Verse 6 uses the third.
talliṅgaliṅgipūrvakam (तल्लिङ्गलिङ्गिपूर्वकम्) says how inference works. You see smoke, the sign. You already know that smoke is preceded by fire, the bearer. The new knowledge is of the bearer, not of the smoke.
āptaśrutiḥ (आप्तश्रुतिः) defines āptavacanam (आप्तवचनम्). tu (तु) marks the shift to the third means. A trusted person's hearing, or the hearing that is the Veda when the speaker is taken as trustworthy, is what 'trusted speech' means.
Sanskrit in this line
adhyavasāyaḥ (अध्यवसायः) is nominative of a masculine noun in -a (-अ). śrutiḥ (श्रुतिः) is feminine, so it does not have to match vacanam (वचनम्). The definition and the thing defined can differ in gender. You met that in verse 3 with puruṣaḥ (पुरुषः).
Say it back
Gloss dṛṣṭa (दृष्ट), anumāna (अनुमान), and āpta-vacana (आप्त-वचन) with the definition, not with a synonym you made up.