ADVAITA SĀṂKHYA
Philosophy of Proof

The Three Kinds of Proof

[The Three Proofs]
Figure 9: The Three Proofs

For knowledge to have any value, there must be a way to validate it.  Otherwise, it’s mere fantasy or error (vikalpa or viparyaya).  Fortunately, this problem was solved long ago.  The term “pramāṇa” means “correct perception” or “proof.”  The three kinds of proof (trividha of pramāṇa) are direct perception, inference, and testimony (pratyakṣa, anumāna, and śabda). 1  They’re listed in order of importance, from greatest to least.

Direct Perception

[Direct Perception]
Figure 10: Detecting Proof

The most important proof is direct perception (pratyakṣa).  Before we declare anything to be true, we must experience it for ourselves.  Direct perception born of union (yogaja) is primary (prādhānika). 2  It consists of the knower, the known, and the knowledge (jñā, jñeya, and jñāna).  They’re the agent, the object, and the action of direct perception (tripuṭī of pratyakṣa).  Knowledge being the union (saṃyoga) of the knower and the known.  Direct perception born of the senses (indriyaja) is secondary (aprādhānika). 2  It’s the apprehension of objects (adhyavasāya of viṣayas) by the senses (indriyas).  Their immediate objects being the subtle elements (tanmātras).  For example, the object of hearing (śrotra) is sound (śabda).

Inference

[Inference]
Figure 11: A Smoky Mountain

The senses are fallible instruments, though, and the impressions (saṃskāras) they generate can’t be taken literally.  Instead, we must interpret them through inference (anumāna), which is drawing logical conclusions based on available data.  Inference is of three kinds (trividha) and preceded by (pūrvaka) the middle term and the major term (liṅga and liṅgin). 3  The three kinds being a priori, a posteriori, and generally seen (pūrvavat, śeṣavat, and sāmāyatodṛṣṭa).  A priori inference is drawing conclusions before observation.  A posteriori inference is drawing conclusions after observation.  Generally seen inference is drawing general conclusions from particulars.  In other words, it’s generalization. 

In the following syllogism, fire is the major term and smoke is the middle term.  Notice how the middle term connects the major premise and the minor premise, but is absent in the conclusion.

  1. Major Premise: “Where there’s smoke, there’s fire.”
  2. Minor Premise: “The mountain is smoky.”
  3. Conclusion: “Therefore, the mountain is on fire.”

Testimony

[Testimony]
Figure 12: The Bhagavad Gītā

Finally, the three kinds of testimony (trividha of śabda) are revelation, remembrance, and aphorisms (śruti, smṛti, and sūtras). 4  They’re listed in order of importance, from greatest to least.  In this case, revelation refers to the Upanishads.  Remembrance refers to the Bhagavad Gītā. 5  And aphorisms refer to the Advaita Sāṃkhya Sūtras 6 and the Advaita Yoga Sūtras 7.  But they only pertain to this particular tradition.  Part of spiritual maturity is studying other serious traditions and using our own discernment (viveka).

References

  1. Vyās, S. K. Advaita Sāṃkhya Sūtras 2.1.
  2. Vyās, S. K. Advaita Sāṃkhya Sūtras 2.2.
  3. Vyās, S. K. Advaita Sāṃkhya Sūtras 2.3.
  4. Vyās, S. K. Advaita Sāṃkhya Sūtras 2.4.
  5. Vyāsa. Bhagavad Gītā.
  6. Vyās, S. K. Advaita Sāṃkhya Sūtras.
  7. Vyās, S. K. Advaita Yoga Sūtras.