Types of Evidences according to Śrī Madhvācārya

According to the conclusions of Madhvācārya, there are three evidences:

1. direct,
2. inference, and
3. āgama (Veda)

Direct evidences are of seven types:

1. witness,
2. mind (manaḥ),
3. seeing (cakṣuḥ [cakṣus]),
4. hearing (Śrotra),
5. smelling,
6. tasting, and
7. touching.

Mind, intelligence, time and space–all these are witnesses. Happiness and distress are the subjects of direct perception of the mind, and the mind has to see all other subjects through the senses indirectly. The witness is fixed, but the perception seen by the eyes and mind may be transgressed, violated or adulterated.

Pratyakṣa (evidence collected by the senses) is of four types:

1. Īśa pratyakṣa
2. Lakṣmī pratyakṣa
3. Yogī (Brahmā) pratyakṣa
4. Ayogī (human beings, animals, birds and so forth).

Anumāna (inference) is used to indicate the cause, the argument, the logic, the symbol and so forth. In liṅga-knowledge, the knowledge occurs by the indirect object. The liṅga-jñāna is inference (anumāna). Opposition, honest opponent and obstruction–all these fallacies cause the adulteration of inference. Faultless cause can give the real knowledge. The inference favourable to direct perception, and āgama may be accepted as real evidence; the inference against all these faults is authentic.

Āgama (esoteric scriptures of the Hindus, Veda and tantra) again are of two types:

1. unspoken by man (apauruṣeya) and
2. spoken by man (pauruṣeya).

Examples of apauruṣeya are Vedas, upaniṣads, mantra, brāhmaṇa (part of Veda) and so forth. examples of pauruseya are history, the Purāṇas, pancarātra and so forth. The meaning of the Veda should be understood first according to Brahma-sūtra. If there is any doubt in the meaning of Veda, then we should explain the Veda in the light of the meaning of Purāṇas.

By six types of liṅga (knowledge by which you can judge the śāstra) we have to explain the purports of the śāstra:

1. upakrama (introductory point),
2. upasaṃhāra (conclusion),
3. abhyāsa (practice),
4. apurvatā phala (results),
5. arthavāda (praise) and
6. upapatti (argument between differences).

Veda must always dominate. Among these six points, the real significance of the śāstra can be determined and ascertained.

Purāṇas are of three types: sāttvika, rājasika and tāmasika.

वैष्णवं नारदीयन् च तथा भागवतं शुभम्
गारुरडन् च तथा पाद्मं वाराहं शुभदर्शने
सात्त्विकानि पुराणानि विज्ञेयानि मनीषिभिः
ब्रह्माण्डं ब्रह्मवैवर्तं मार्कण्डेयं तथैव च
भविष्यं वामनं ब्राह्मं राजसानि निवोधतः
मात्स्यं कौर्मं तथा लेन्गं शैव स्कान्दं तथैव च
आग्नेयन् च षडेतानि तामसानि निवोधत

vaiṣṇavaṃ nāradīyan ca tathā bhāgavataṃ śubham
gāruraḍan ca tathā pādmaṃ vārāhaṃ śubhadarśane
sāttvikāni purāṇāni vijñeyāni manīṣibhiḥ
brahmāṇḍaṃ brahmavaivartaṃ mārkaṇḍeyaṃ tathaiva ca
bhaviṣyaṃ vāmanaṃ brāhmaṃ rājasāni nivodhataḥ
mātsyaṃ kaurmaṃ tathā lengaṃ śaiva skāndaṃ tathaiva ca
āgneyan ca ṣaḍetāni tāmasāni nivodhata

ब्रह्मवैवर्त पुराण

Brahmavaivarta Purāṇa

Among the 18 Purāṇas, six are sāttvika: Viṣṇu Purāṇa, Nāradīya Purāṇa, Bhāgavat Purāṇa, Garuḍa Purāṇa, Padma Purāṇa and Varāha Purāṇa. Six Purāṇas are rājasika: Brahmavaivartta, Mārkaṇḍeya, Bhaviṣya, Brahmāṇḍa, Vāmana and Brahma Purāṇa. Six Purāṇas are tāmasika: Matsya, Kūrma, Linga, Śiva, Skanda and Agni Purāṇas.

Sāttvika Purāṇas such as Śrīmad-Bhāgavatam are authentic. If any part or writing of a rājasika Purāṇa is favourable to the sāttvika Purāṇas, that portion of the rājasika Purāṇa will be accepted as authentic evidence. In the sāttvika Purāṇa, if anything is mentioned that is opposed to sattva, then, of course, it is done only to bewilder the demons. Hence, these things will be not accepted as sāttvika. Tāmasika Purāṇas are written for bewildering the demons. All Purāṇas may be accepted as authentic evidence if they are favourable to the sāttvika Purāṇas.