Karika 5

प्रतिविषयाध्यवसायो दृष्टं त्रिविधमनुमानमाख्यातम्।
तल्लिङ्गलिङ्गिपूर्वकमाप्तश्रुतिराप्तवचनं तु॥ ५॥

Translation by Henry Thomas Colebrooke (1837): Perception is ascertainment of particular objects. Inference, which is of three sorts, premises an argument, and (deduces) that which is argued by it. Right affirmation is true revelation.

Translation by John Davies (1881): Perception is the application (of the senses) to special objects of sense. Three kinds of inference are declared: it (an inference or logical conclusion) is preceded by a liṅga (mark or sign = major premiss) and a liṅgī (the subject in which it inheres = minor premiss). Fit testimony is fit revelation (śruti).

Translation by Ganganath Jha (1896): 'Perception' is definite sense-cognition (i.e., cognition of particular objects through the senses); 'Inference' is declared to be three-fold, and it is preceded by (based upon) the knowledge of the major premiss [asserting the invariable concomitance of the Linga (the Hetu, i.e., the characteristic mark, the middle term), with the Lingi (the Vyâpaka or the Sâdhya, i.e., the major term), in which the characteristic inheres] and the minor premiss [asserting the existence of the characteristic in the Paksha, or the minor term]; and 'Valid Testimony' is true revelation (Śruti).

Translation by Nandalal Sinha (1915): Perception is the ascertainment of each respective object (by the Senses). Inference has been declared to be threefold. It is preceded by the mark and it is preceded by the thing of which it is the mark. While Testimony is the statement of trustworthy persons and the Veda.

Translation by Har Dutt Sharma (1933): Perception is the application (of senses) to (their special) objects; Inference is said to be of three kinds: it is preceded by the (knowledge of) liṅga (the Middle term) and the liṅgin (the Major term). And Valid Testimony consists of holy teachers and revelation.

Translation by Radhanath Phukan (1960): Direct cognition is the final ascertainment of objects by the Buddhi (Adhyavasāya). Inference, which is based on a prior knowledge of a symbol and its relation to another symbol, is of three kinds. But Āptavacana is verbal testimony of a truthful and wise man.

Translation by Swami Virupakshananda (1995): Perception is the ascertainment of each respective object by the senses. Inference is declared to be of three kinds and it is preceded by a knowledge of the middle term (liṅga) and major term (liṅgi) while valid testimony is the statement of trustworthy persons and the Veda.

Translation by G. Srinivasan (recent): With reference to persistent continuous sensory perception of phenomenon there are three aspects of factual information with characteristics like (positive) detectable, (negative) undetectable, (neutral) original characteristics that can be measured, analysed and interpreted to establish an axiomatic theorem or principle.