Last week we dived head first into one of the most fascinating teachings of Yoga philosophy; the teachings of the ‘Vrittis’ - the intricate ballet of mental fluctuations, cognitive patterns and subtle perspectives that disturb the mind's inherent serenity and lucidity.
To be straightforward; to understand the Vrittis is to understand the nature of the mind – a terrifyingly beautiful display of irrationality, illusion, buoyancy, and bliss.
As humans, with our intrinsic inclination and longing to untangle anything that appears so paradoxical, it's unsurprising that we repeatedly find ourselves ensnared in its intricacies.
As we continue our journey, examining each Vritti in detail and using the Yoga Sutras of Patanjali as our foundational scripture, we will come to understand that within the discipline of Yoga, the mind is delineated (both positively and negatively) by five distinct Vrittis, each of which discloses a crucial aspect of our mental terrain and how we apprehend, engage with, and relate to the very essence of existence itself.
Pramana:
Pramana is the first of the Vrittis and translates to "valid means of knowledge" or "correct cognition." It is a concept that plays a crucial role in Indian philosophical systems, particularly in the school of philosophy known as Nyaya; a critical aspect of the totality of Indian thought who’s defining legacy is the codification of how knowledge is acquired through inference.
In yogic philosophy, Pramana refers to the various means or sources through which knowledge can be acquired and justified. These means of knowledge are considered reliable and authoritative in providing valid and accurate information about the world and reality.
The focus of Pramana is how correct knowledge can be acquired; how one knows, how one does not know, and to what extent knowledge pertinent about someone or something can be acquired.
Pramana forms one part of a trio of concepts, which describe the ancient yogic view on how knowledge is gained. The other two concepts are ‘the knower’ (‘Pramatr’) and ‘what is knowable’ (‘Prameya’), each of which are examined at length in how they influence the knowledge, by their own characteristic and the process of knowing.
According to Nyaya philosophy, there are six pramanas or valid means of knowledge:
Pratyaksha (Perception): Pratyaksha refers to direct perception or sensory experience. It is the knowledge gained through the five senses (sight, hearing, taste, smell, and touch) and is considered the primary and most reliable source of knowledge.
Anumana (Inference): Anumana is the process of drawing conclusions based on reasoning or inference. It involves using logical deduction and making inferences based on observation, experience, and previously acquired knowledge. A good example of Anumana is that if one observes a plume of smoke on the horizon, one can infer that there is a fire.
Upamana (Comparison or Analogy): Upamana is knowledge gained through comparison or analogy. It involves understanding something new by relating it to something familiar or known. By drawing parallels and similarities, one can acquire new knowledge. It is considered to be the weakest form of Pramana as the circumstances from which one draws a comparison are inherently flawed by being completely unique in their own right.
Shabda (Testimony): Shabda refers to knowledge gained through authoritative testimony or verbal testimony. It involves accepting information or knowledge from reliable and trustworthy sources, such as sacred texts, experts, or trustworthy individuals. Perhaps the Pramana most relied upon in our modern age, knowledge acquired in this way is to be examined critically and, in many cases, not to be accepted without direct experience.
Arthapatti (Presumption): Arthapatti is a means of knowledge based on presumption or postulation. It involves arriving at a conclusion based on the necessity or requirement of a certain situation or circumstance. At best it can be defined as knowledge from circumstantial evidence; as worst, complete hypothesis.
Anupalabdi (Non-Perception or Absence): Anupalabdi refers to the knowledge gained through the absence or non-perception of something. It involves knowing the absence of an object or quality through direct perception or inference. Anupalabdhi suggests that knowing a negative, such as "there is no table in this room" is a form of valid knowledge. If something can be observed or inferred or proven as non-existent or impossible, then one knows more than what one did without such means.
Despite their apparent complexity, and the mind-bending mental gymnastics apparently needed to comprehend them, these six pramanas are considered reliable sources of knowledge within yogic philosophy and are employed in different contexts and domains of inquiry.
Essentially, they provide a framework for acquiring knowledge, justifying beliefs, and distinguishing between valid and invalid forms of cognition.
The study and understanding of Pramana in its entirety is important not only in philosophical discourse but also in fields such as logic, epistemology, and the validation of knowledge claims. It provides a foundation for critical thinking, reasoning, and the pursuit of truth.
It's worth noting that different philosophical schools in India may have slight variations in their understanding and categorisation of Pramana; nonetheless, the concept remains central to yogic philosophical traditions and continues to be a subject of scholarly inquiry and exploration.
In their complete examination, they can be summed up by a simple inquiry; “How do you know what you know… and how do you know it is true?”
Matt ~ The Bearded Naked Yogi
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