Pramana is constructed from pratyaksha, anumana, and agama

pratyaksha: evidence; sense data; empirical data that is perceived and analyzed within a dualistic and fragmented context; facts or knowledge of events coming from sense objects. Pratyaksha is empirical data interpreted through the dualistic mind as ordinary, sensual object-relations of name and form, a limited I/it knowledge framework, where the position of the observer is not corrected, a limited, biased, and fragmented mode of perception. Instead of the observer's position compensated for in universal time and space, the objects are viewed shortsightedly. Pratyaksha is *not* pure vast awareness, unbiased, primordial wisdom, naked or open awareness, pure awareness, vidya (rigpa Tibetan), gnosis, jnana, or heightened awareness where "sense data" is interpreted in terms of vast primordial time, vast all pervasive space, viveka-khyater, samyama, or knowledge (as is known in samadhi).

Ordinary dualistic perception or observation of an object by the senses, or the act of apprehending or cognizing a specific object by the imputation of an objective observer. When applied to sense objects, it can be said to be the direct bare apprehension of a sense object or a bare/naked sense awareness prior to mental processing/interpretation by the intellect (buddhi) or individual mind (manas). It is the first step (of apprehension) of comprehension, which produces reified conclusion or belief. Normally pratyaksa refers to the way the senses collect data from the sense world (physical world) regarding specific information; thus it provides the raw data for samprajnata (cognition based on specific content verses unspecific or general). An easy analogy is the perception of a mountain from four separate valleys. From the South the mountain looks red. From the east, it looks blue. From the north, it looks white, and from the West golden colored. Each view is biased and limited dependent upon the vantage point of the observer. All the observer can say from their limited positions is that *from* the mountain looks red, etc. Similarly what does the mountain look like from above, from underneath, or from within it? In short, one can not know a mountain this way (through pratyaksha) and one cannot observe one's mental processes/phenomena either accurately other than through the aegis of the universal timeless, non-dual mind.

It is not to be confused with the samadhi of non-dual naked awareness free from conceptualization processes (which occurs in asamprajnata samadhi). When applied to a mental object it is the act of apprehending an apparent object of the mind where the object(s) form an apparent specific and limited content occupying the mind, but the overall non-dual context or perspective is occluded; as in the idiom “Not knowing the forest for the trees”. Pratyaksa refers to normal dualistic object relations, where there is a specific object which is apprehended forming the contents of the mind of a seemingly separate observer who is observing the specific object. Pratyaksa is common dualistic observation or "normal" perception "about" events, things, or normal observations based on a separate it (phenomena) and an observer (ego). It is limited or partial data, not direct or special insight.

anumana: inference; reasoning; logic (deductive and inductive). In philosophical and intellectual systems, dialectics and logic are an instrumental attempt to uphold the primacy of anumana. Deductive reasoning is useful as far as it goes. Many concoctions of the mind can be constructed rationally and many theories can also be considered as rational, but neither validates the theory, nor can it be said that two or more perfectly rational analyses must form the same conclusion.

Ideation processes, thought constructions, and intellectual investigation although valuable in the deconstruction of myths and fallacies, are inadequate in an integrative/wholistic sense. Such are thus demeaned in yoga. Empirical methods are most often seriously skewed and influenced by prior beliefs and experiences. Consequently, it cannot be expected that two observers when observing, experiencing, or experimenting the same event will make the same* theory-neutral* observations. The role of observation as a theory-neutral arbiter may not be possible. "Theory-dependence" of observation means that, even if there were agreed methods of inference and interpretation, observers may still disagree on the nature of empirical data.

agama: external evidence as provided not by the sense organs per se, but from external respected sources such as authorities in the field, respected peers, teachers, priests, tradition, or authoritative books such as accepted scripture. In a democracy, agama may also be majority consensus, conventional wisdom, peer pressure, or even mass hallucination, paranoia, or hysteria if one were take that as authority.

pramana: a belief system where one believes that one possesses valid knowledge; valid cognition; an assumption based on facts, inference and external authority; a view of the world and hence a view of self backed up by pratyaksha, anumana, and agama, a proven theory; so called right knowledge based upon pratyaksha, anumana, and agama. In short human beings take in limited data from the sense world, infer or impute meaning upon it, and then find some external validation instrument, thus forming the adherence to a belief system.

[This vrtti] called pramana is constituted of pratyaksha (sense data), anumana (logic or inference), and external validation processes emanating from dependence upon scripture, authoritative teachers, gurus, accepted external authority, trusted friends, peer groups, or even consensus reality (agama) which externalizes one's attention and extracts our essential power and energy astray from direct experience of innate wisdom.

Warning: The following commentary is by far the longest of all and may become tedious to those who already know that pramana (confidence in belief systems) is a powerful citta-vrtti to be gratefully surrendered/let go. True confidence and certainty comes from realization of one's true nature, which is beyond concepts and belief systems, conditioning, and dualistic/fragmented bias. True confidence is not the result of memorizing or adhering to an authoritative text, an external teacher, an external object what-so-ever, or isolated phenomena. It requires humility to question conventional beliefs  and assumptions -- beliefs of both external authority and one's own accumulations, and ABSOLUTE humility to recognize the true nature of mind and nature. That humility creates wisdom; while aligning with that wisdom/awareness creates a true sense of security and confidence. If one confidently already KNOWS that, then one can save time by proceeding on to the next sutra.

"Philosophy only exists insofar as there are paradoxical relations, relations which fail to connect, or should not connect.  When every connection is naturally legitimate, philosophy is impossible or in vain.

Philosophy is the violence done by thought to impossible relation."

~Alain Badiou in "Cinema as a Democratic Emblem"

Commentary: An all too common English translation of the word, pramana, is "valid" cognition, valid proof, valid theory, proven theory, proven conclusion, correct judgment, authoritative belief system, right view, or right knowledge". Pramana is the essential or core block in forming and adhering to fixed belief systems (which is a vrtti of course). This addiction is difficult to kick; hence learning and growth becomes inhibited, while fixation to past conclusions and the rigidification of outdated and limiting paradigms become simultaneously reinforced. Authentic yogis do not want to be limited in those box-like prisons of consciousness (citta-vrtti). Any framework limits the intimate experience of the boundless expanse of samadhi.

In yogic terms, the citta-vrtti (the spinning mind-field) becomes locked, hardened, and fixated due to pramana. Pramana is especially insidious in cultures, societies, religions, sects, tribes, and nations that are based on ideology, philosophical paradigms, reasoning, and external authoritarian structures, which go unquestioned. It is not a contradiction to utilize se critical thought or "reasoning" to unravel reasoning as long as the result produces a liberation from or cessation (nirodha) from the process of reasoning, the limitations of pramana, liberation from agama, and an organic integration with the sense organs. Better yet is to directly release (vairagya) all attachment to pramana, while abiding directly in a non-dual limitless integral state unceasingly (nirbij samadhi). Such is the ultimate goal of yoga.

This is the longest commentary (on pramana) precisely because intellectually oriented commentaries and translation, who constitute the majority of academic interpretations, consider pramana to be a good, desirable, or even essential citta-vrtti. However, as stated, the problem of any vrtti, in general, is that they color, bias, spin, and occlude pure consciousness (cit) -- direct perception (vidya). Having fixated the mind upon an unstable entity, pramana serves to agitate, disturb, distort, condition, and churn the mental processes providing a limited bias, thus occluding the full spectrum possibilities and innate great potential of the mind-field. Moreover, they tend to lock the victim (the viewer) in preconceived suppositions, which they become rigidly attached to, readily defend, identified with, and often aggressively support and advocate, thus creating even more sorrowful karma and suffering. Pramana-vrtti is a poor substitute for inner wisdom/inner knowing; rather it most often precludes it. Thus, the pure cit as unobstructed consciousness or pure awareness underlying the source of intelligent awareness (or param purusha), which lies at the primordial source of consciousness (call it primordial wisdom if you like), becomes occluded, filtered, stained, interrupted, and disrupted, which is the opposite of the goal of yoga practice. That primordial power and wisdom/awareness becomes present and accessible when the citta-vrtta are quelled, stilled, and eventually cease completely (nirodha).

“When you get free from views and words, reality reveals itself to you; and that is nirvana.” ~Thich Nhat Hanh

Ordinary knowledge is neither desirable or undesirable -- good or bad, by itself, as long as we recognize such is a self-imposed limitation. To be stuck inside a citta-vrtti however is not desirable . It has negative consequences (kleshic).

Analyzing the three components of pramana might be useful. The first, pratyaksha, is empirical data or evidence. An example is the ordinary perception of any formation, object. and/or phenomena (physical or mental). One observes various qualities, like it may have a color or shape or characteristic. The limitation is that it is seen as as a separate object from the dualistic perspective of a separate observer. Data (or empirical observation) in fact can be useful as long as it does not serve to reinforce a dualistic or fragmented belief system, which fixates and preoccupies the mind-field (citta-vrtti). Thus, there is always the bias/spin of the observer involved. In science, Einstein attempted to compensate for such limitations with his theory of relativity (compensating for the position of the observer), but ultimately the measuring equipment/data inevitably remains limited and approximate. In yoga, only in samadhi as swarupa-sunyam (see III.3) can such dualistic limitations be removed in direct perception vidya.

The second component is anumana (inference). Even if the analytical process is correct, the data being analyzed is limited. Even assuming that the data may be complete, the intellectual process is only an approximation, which cannot factor in the entire karmic/construction of the phenomena. Anumana cannot penetrate the true nature of phenomena.

The third component of pramana is agama (testimony, an objective external authority, external validation, an external confirmation, etc.). Again this is part of man's quest for objective truth. Everyone attempts it, until the quest for the true objective observer is won. Various names are sometimes ascribed to such an authoritative observer or observation, such as an omniscient god, infallible bible, conventional reality, etc. Such will be discussed below in great detail, as pramana is a insidious citta-vrtti. we will discus the difference between a mere belief (pramana as citta-vrtti) and direct perception (vidya). If any observer believes anything to be true about anything else (phenomena), such is a citta-vrtti). Even stating that pramana is citta-vrtti may be a belief, unless it is based on direct experience. Hence, by direct experience, an ultimate non-dual subjective realization is established. All beliefs assume a subject/object duality -- a separation.

In the dualistic mind-field (citta-vrtti), the dualistic mind is always moving, but it is bounded/limited by the walls of the box (limited space) which is fixated by the belief. Hence it is limited to programming within a small minded program set -- within a limited set of RAM, and bandwidth. Hence, there arises this idiomatic saying, "let us bounce this idea off against the wall". Authentic spiritual knowledge is not based on belief (pramana), but rather direct knowledge (vidya). Hence yoga is not a belief system, a philosophy or religion. Although critical thought and analytical thinking may be helpful in casting out old beliefs and assumptions by allowing deconstruction to unravel thought processes to its smallest denominator (zero), and hence open up the mind creating space beyond any manmade thought construct whatsoever; critical thought is less than half the journey. Rather, what is necessary is to empty the mind completely, and come into the All Creating Mind/the well spring of true creativity/creative thought and to know the difference. Creativity is the undifferentiated clear light consciousness (cit) being given form/birth in differentiated space/time parameters through the vehicle of the evolutionary yogi, as integrator. Ordinary observation, reductionist or analytic thought, or beliefs do not go deep enough (ending at a reified externality, object, or "thingness". that process must be capable of destroying itself. Thought objective form, processes, and belief miss the wholographic mind-seed essence, which is empty of self or separate reality, while natural inspiration arises spontaneously when all the self-limiting barriers of the citta-vrtti are finally released (vairagyabhyam).

Thus, beliefs based on ordinary knowledge (pramana) or memorization of facts supported by external authority (agama) are inadequate, compensatory, and temporary adaptations to preexisting manmade systems. In terms of primordial spiritual knowledge, inferential l processes (anumana) must be eventually discarded, while agama (dependence upon anything other than innate primordial awareness) must also cease. Again, that is where true critical thought can be most effective is destroying previously unexamined assumptions, which we too often take as undisputed facts. These unexamined assumptions (as undisputed facts) are the most insidiously stubborn of all the citta-vrtti and must be rooted out and discarded in order for awareness to continually be refreshed and bask in the sun of primordial awareness.

Pramana, like the other citta-vrtta, may be klishta or aklishta; however becoming stuck in fixated beliefs is a severe vrtti, even if (and especially because) they are based on facts, logic, and authoritative approval, which is especially seductive to the egoic mind. Mankind is engaged in manifold ideological, religious, political, and materialistic strife and wars based on conflicting belief systems, because of attachment to dualistic beliefs, no doubt; hence, vairagya is (as always) the yogic remedy. Vairagya is the cosmic laugh of release (see I.12-I.18).

Such discordant thought patterns (citta-vrtti) as well as addiction to pramana also occurred before and during Sri Patanjali's era as well; and he did not avoid noticing it as a severe citta-vrtti. It should not go unnoticed or ignored especially today. As such, pramana can be a very very large subject, mainly because BS has become substituted so often for Reality, humans do not see or feel what is-as-it-is as a whole in terms of beginningless time and infinite space. Direct transpersonal experience of what-is-as-it-is is thus severely distorted, veiled, and blocked by pramana-vrtti. Such is an impediment to and cause of strife in everyday life, and thus also in spiritual realization, which frees the mind of all contrivances and artificially induced hallucinations of time and space.

As any experienced meditator knows, such a biased mind has no place in dhyana (meditation) as described by Patanjali. As we will see dhyana (meditative absorption) is not to confused with contemplation (dharana). Dharana is inherently dualistic. When we meditate we must let go of all such vrttis or suffer the negative consequences. "Right knowledge" or "proven theory" is often used in daily life to rigidify the mind stubbornly in a fixated position upon biased beliefs and creeds that are colored by culture, geography, race, sex, religion, sect, nation, predilection, and species. In other words, it is a veil/filter that man grasps upon stubbornly because he/she finds their ego in "it" -- it reinforces their view of separate self. When any true spiritual seeker (sadhak) becomes so fixated, they only reinforce their alienation from the universal Self -- they stand off their spiritual progress. Especially when it it is colored by the belief that their creed is right, good, superior, or better, thus it holds one back from the universal citta. Pramana then is indeed another coloring of the mind. In classical religions and especially in fundamentalist sects, one simply becomes brain washed, conforming to the correct ideology (pramana) with the hope that spiritual transformation will occur. This can have tragic results.

Pramana would not be a large problem for human beings if children were not taught or punished into believing in ideology, religion, ethnic identities, culturally skewed identities, national and racial superiority, chauvinistic identifications, or prideful identifications in general. In fact it often becomes a sin, heresy, crime, or traitorous to innocently question philosophical assumptions, political ideology, or religious interpretations. If, on the other hand, human beings were encouraged at an early age to critically question all beliefs for themselves, leaving no sacred cows intact, then they would eventually exhibit the strength and self-confidence, which is based on their own direct experience and of which requires no further justification, proof, or external validation. In that way, there would be far less denial, defensiveness, ideological dispute, and perceived needs to demonize the enemy, hence making oneself right or good, or better.

With pramana, we make conclusions about reality. Those conclusions become our tombs unless we are able to self-liberate. What commonly appears to be unexamined assumptions and undisputed facts remain as the primary prison of the modern mind. These must eventually become dissolved and the mind becomes refreshed and liberated -- the primordial mental continuum remains. Pramana is the conclusion or judgmental processes of what is determined as right (and thus what is wrong). It is also a judgmental process of deciding of what is real or not real by those afflicted by the recurring fluctuations of the citta-vrtti. For many it is the single most stubborn impediment that conditions and limits their mindset (citta-vrtti) and behavior.

Pramana can form the basis of assumptions, where further beliefs may be concocted and fabricated, thus forming the basis of all firmly held (stubborn or fixated) belief systems and similar constructs of the mind, which are supported and upheld by the glue (proofs) of external authority (agamah), inference (anumana) governed by the intellect, and by pratyaksha (dualistic perception and ordinary provincial awareness), which may appear true within a limited situation or context, but which if applied elsewhere serves only to bolster bias, prejudice, pride, and/or further confusion and limited dualistic false identification. Such type of mentally derived constructions by the intellect most often serves to reinforce straight plane left brain thinking, but at the same time extracts us further from the simultaneously arising universal ground of being; i.e., reality as-it-is.

This is a key sutra where Patanjali makes it clear that yoga is neither a religion nor a philosophical system. Rather Patanjali presents yoga as an experiential system.(based on direct experience). It is not based on right knowledge nor wrong knowledge; rather yoga is an empirical grass roots inner experiential system based on practice (sadhana) or direct experience. This direct experience is not solely based on pratyaksha as ordinary dualistic perception, but rather a deeper kind of non-dual wisdom (prajna) beyond subject/object duality, beyond the egoic assumption of the five skandhas, but rather a non-dualistic and integration of the body, the senses, nature (as the evolutionary force(, unlimited time and infinite space. Nirbija samadhi (as the goal of yoga) is also not based on pramana (right knowledge), inference (anumana), or philosophical speculation, rather it is impeded by such. Although philosophers and scholars are free to speculate on the yoga Sutras, something that they have perhaps over done, Patanjali says repeatedly that it is through practice that the inner wisdom will shine forth and that this occurs when the vrttis are dropped such as in dhyana or samadhi. Dropping pramana then is a necessary step, albeit one of the hardest, because most people have become fixated to external belief systems. They find themselves in external structures and then defend their ego fixation vehemently through argument. Indeed this is the stuff that taken to the extreme religious arrogance, bigotry, crusades, holy wars, pogroms, and jihads are made from where even the murderers deny that they are doing anything "wrong" or harmful, rather they believe that they are doing God's work as interpreted by "authorities" from their holy book. Thus "belief" may be concocted, but the belief may not conform to reality, rather no matter how purified pramana may become, it always obstructs pure vision (vidya). Citta-vrtta are the cause of misery according to Sri Patanjali; but the good news is that wise yoga practices eliminate them.

Belief systems limit our highest spiritual experiences. In the past I believed that my own experience should dictate my beliefs, or that my beliefs should dictate my experience. However I no longer "believe" either. Rather, now I have observed that making any conclusion or constructing any belief structure around my past, present, or future experiences is part of the fabrication/occlusion process (vikalpa and  pramana) which perpetuates the citta-vrtti prison. That is why in yoga we are willing to simply leave all alone and let it be as-it-is – trust in the present transconceptual and unfabricated Here and Now. That is the implementation and sustained application of vairagya (see I.12-17) where the innate light, wisdom, and love takes over.

Simply reflecting/transmitting this transconceptual non-dual experience without any need to elaborate it in words, thought constructs, or concepts is perhaps the most expedient method of bathing and abiding more continuously in the inherent self luminous compassion of primordial source awareness. Smiles, tonality, gestures, nuances, touch, compassion and intention are more powerful tools than words and concepts in order to communicate on these deeper levels. Beyond that, is emanating from the shining body (chakras, nadis, and moving the cit-prana as in Pada III). This comes naturally from effective and functional yogic practice --as observed experience, rather than as a philosophy or belief.

Today, in the Kali Yuga, pramana and vikalpa (the two most prominent citta-vrtta) are very strong and pervasive mental prisons simply because modern man appears to be addicted to dualistic thinking, fixated paradigms, left brain modalities, and cortical objectifying processes in general. Human beings will not be able to become freed from those prisons through changing/exchanging their belief systems (more pramana) or thinking more about this in words or concepts (more vikalpa), but rather through functional yoga practice such as kriya yoga, astanga yoga, etc, which are beyond words, concepts, philosophy, or belief systems.

As such, this sutra is most often left ignored, left unchallenged critically, or misinterpreted by scholars, academicians, intellectuals, ideologues, religionists, and philosophers, who themselves have contributed to the plethoric morass of traditionally biased written authoritative interpretations (who also do most of the translations). They are themselves addicted to pramana; and if one dialogues with them they can not imagine dropping pramana. It is unthinkable to them to listen to something that contradicts their predilection attentively without transposing it into their own pre-disposed contextual reference box. Thus, they disqualify themselves from true dialogue, while offering debate merely as a contest, or, at best, exposure to "others" views. They most often translate pramana as "right or valid knowledge" and deny/ignore that Patanjali considers it a vrtti (a coloring). Thus they "interpret" this particular vrtti as being some how beneficial, despite Patanjali's clear statements to the contrary.

HERE we do not take "view" into the path, nor the path into "the view"; rather they are integrated as the view is in the path and the path is in the view" or view and path are said to be one/integrated for a yogi, but not the same. Moment by moment one is illumined bit by bit, ever more continuously. In this light, the view is like the clear light of pure stainless undifferentiated consciousness that illumines the path, while the path (as differentiated consciousness) discloses the light/view. That is how light (pure undifferentiated consciousness imbued with non-dual elements of luminosity and compassion) gives birth to form and creativity within the ever-changing evolutionary dynamic of co-creative interdependence in a sacred transpersonal mutuality. Practice leading to direct experience, is the path; while the direct experience is recognition of the light (view).

Most any translation of the yoga sutras demonstrate how academicians and others who are frontal lobe dominated/imbalanced translate and interpret this key sutra as "right" view. Even the very idea of valid cognition is dependent upon an object of cognition. This is not the realization (samadhi) found from meditation (dhyana) as Patanjali describes, where one has to let go of even the most subtle thought process. Reading 1.7 in other translations will let you know if the translator is a parrot, ideologue, and/or traditionalist on one hand, or on the other hand, an authentic yogi who is guided by inner wisdom and light -- by their own genuine practice and direct yogic experience. Parroting traditional authority without honest critical or creative insight indicates little yogic experience and integration which in turn creates a disservice to the earnest student as it is misleading.

As we are beginning to see, yoga is based on direct yogic experience that emanates from yogic practice (sadhana), not theory (valid or not). It is this sustained experientially based practice (sadhana) applied wisely, which awakens the innate wisdom. In order for that journey to bear fruit, theory, ideology, theology, and even logic must conform to the evidence -- it must be tempered by direct yogic experience, not the other way around. Pramana must take a best a back seat. For example in authentic yoga, tradition is not manmade, constructed, conceptualized, nor contrived, rather it is the evolutionary power traced back to to beginningless Source. That pulsation constitutes authentic tradition to a yogi. There is thus no way around experience this directly -- no short circuiting is allowed. In contrast, modern man in general has been conditioned to be intellectually dominated -- dominated by the frontal lobe of the brain. The external locus of authority must thus be shifted, eventually being surrendered upon the altar of universal truth (direct yogic experience). Theory and the world of so called objective facts learned through dualistic conditioning must be recognized as the stagnant matrix separating the practitioner from the organic universal flux of intelligent evolutionary power where universal spirit acts as the universal being. known directly through unobstructed vision and expressed as unconditional love and freedom.

From the Bodhicittabhavana by Manjusrimitra. Manjusrimitra composed this text. The Indian professor (upadhyaya) Sri Simha and the Tibetan translator Bhikshu Vairocanaraksita translated this [into Tibetan]. This text was translated May, 1995 from the Tibetan into English by the Kunpal Tulku for the Dharma Fellowship of His Holiness the Gyalwa Karmapa. Key Buddhist Sanskrit technical terms have been included in brackets and translation of those terms remain invariant throughout the text. Some terms or phrases have been added in square brackets to explicate the text.

In a philosophically based system one makes the assumption that correct theory or knowledge will lead to success (the result), but that is not so when the result precludes the eventual and full abandonment of such knowledge. It is not true in an experientially (practice) based system where the knowledge leads to improving one's practice and direct experience, eventually leading the practitioner to experiencing the true nature of one's own mind which lies outside the realm of knowledge or belief. In short belief and knowledge serve to color and limit our experience of what-is=as-it-is, more than enhance it. Too often belief and views (even if they appear correct and valid) are not expansive enough to allow for "reality". In functional yoga the knowledge or information leads to an improved practice and then the practice leads to direct experience. Then there is no need for or tendency toward fixation, belief, or ideology. Rather than belief defining or limiting the yogi's experience, it is one's direct experience which directly affect one's view. Eventually one's view corresponds to the total view -- Great integrity of what-is-as-it-is in samadhi (total integration) -- the true nature of Mind.

Patanjali is saying very straightforwardly that the conditioned mind tenaciously defends and grasps onto as "right knowledge" what is politically correct; what we believe to be right, true, or good as a coloring, limitation and obscuration of Universal Reality. That is a citta-vrtti, as long as it is supported by outside authority, consensus reality of our trusted peers, scripture, or any external source which we have become dependent upon (agama); reductionist logic, inference, or reasoning methods (anumana); and ordinary mental faculties of dualistic perception (pratyaksha) where the sense organs are directed by dualistic and fragmented tendencies (see pratyhara in Pada II.54-55 and I.18, III. 14, III.36, III.49, and III.55 in particular for more).

Since ordinary data perception is limited and since our powers of inference are limited, conclusions based on such limitations are subject to error. For example based on circumstantial evidence and logical inference, combined with witnesses that may be partial or unreliable, one can reach conclusions that may appear to be convincing, but all such conclusions will remain partial and subject to error..

This vrtti, pramana, like the rest of the vrtta, must cease in order for the yogic practitioner to realize the higher states of union (or samadhi). Patanjali makes a very salient point in this profound sutra; i.e., that the conditioned mind suffers and is hindered by the spin of ideology, top-down mental processes, syndromes of left brain logical bias, and theories imposed upon our moment to moment experience by the imbalances and over dominant processes of the cerebral cortex, where normal judgment and decision making processes have become relegated at the expense of true knowing or gnosis,

In short the cognitive process (albeit useful in some regards, but more than useless in dhyana or samadhi) requires an object of cognition and a cognizer, thus creating a dualistic separation from the process of consciousness itself. Cognitive based people are constantly objectifying their "reality" -- constantly placing a separate "it" from the separate observer (I), thus dualistic bias is unfortunately fixated upon. This escape from reality is really an aversion -- a pushing aside the subjective side of consciousness. Fear and the other kleshas exacerbate this imbalance. The imposition of fear and excess fixated pramana upon the rest of the neurophysiology of the living human organism creates both neuro-physiological as well as psycho-neurophysiological impairment

Although pramana may be a theory "proven" through certain manmade contrivances, one must also take into consideration the limitations of the methods of proof. This glue which often forms the "apparently" benign stagnant fortresses of fixated, opinionated, and stubborn firm belief systems, dogma, ideology, radical fundamentalism, prejudice, and prideful identifications actually is a self limiting vrtti as false identification, a wedge of separateness that separates us from the universal consciousness. Indeed pramana it is a limited manmade, artificial thought construct, bias -- a mind prison produced by preconceived notions, prejudice, and institutionalized fear. -- all of which reinforce false identification and avidya, pramana-vrtti is perhaps the most tenacious and insidious of all the vrttis, because the adherents of pramana cling helplessly upon the very instrument which is drowning them. The proofs of the theory which such people who cling upon pramana hold onto as "right belief" winds up as the justification of their own false identification (asmita-klesha) with artifice and continued methods of "Self" denial It is insidious because one will not question what they firmly believe is right , rather they will resist any such indicators to the contrary, and often very aggressively.

~ Mark Twain

We all know superficial people who are walking encyclopedias of external knowledge, capable of regurgitating memorized data/facts at will, experts or "authorities" in various fields of philosophy, semantics, or religion, mathematical savants, and technological geniuses, but have little self knowledge or practical wisdom, who have no realization; who have not brought this knowledge into the heart of their everyday existence. In fact, attachment to this type of inane "correct knowledge" is a (pramana-vrtti), which holds back and prevents liberation by occupying the space where new information can be acknowledged and processed.

Patanjali doesn't say that "correct" views or right knowledge are all afflictive (klishta). Only when they get in the way, obstructing the complete unobstructed view beyond attachment to belief systems which is the precursor for complete realization of yoga in swarupa-sunyam (III.3). These pramana-vrtta, given the right circumstances create kleshas (obstructions to samadhi), which in turn creates further negative karma and suffering (duhkha) such as aversion, hatred, scorn, blame, condemnation of others, fear, jealousy, etc). Some vrttis may be neutral in relation to being associated with afflictions (aklishta), but regardless all vrtti, must be released, liberated, and cease in order to walk into the clear light of original deathless mind (in sat-cit-ananda).

Through authentic yogic practice, a resultant uncomplicated, unbiased, and clear mode of awareness will reveal that it is more difficult for someone to give up their beliefs, valid theories, ideology, judgments, and prideful attachment to false identifications, which have become familiar and comfortable veils, clothing, and filters of reality, because they are solidified and rigidified through surface evidence (pratyaksha), logic, inference (anumana), external authority (agama and smrti), and/or consensus reality. Anyone who has tasted the fruits of meditation knows that such superficiality is a coloring (vrtti) and obscuration to the full dawning of the inner light. Pramana must be surrendered at the altar of direct experience. Rather the type of "Realization" that Patanjali is presenting is not dependent upon such superficial and external dualistic means, but rather their extinction. Sri Patanjali is saying that such methods have to be given up in order to realize citta vrtti nirodha.

Here Patanjali discusses the glue (proofs) that holds together the fixation of pramana-vrtti. Pramana, because it is assumed to be "right" knowledge" and/or is otherwise most often reinforced by the group illusion of the time, group prejudice, group pride, and temporal authority and beliefs becomes more difficult to let go of than knowledge or belief that can be proved to be wrong or perverse (viparyaya). Classically the tenacious glue of pramana (fixated belief systems, conclusions, judgments, theories, rigid mindsets, and so forth) are glued together through the three agencies of:

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  Directory: libri
  libri -> XI. intellect
  libri -> General catalogue of books printed from 1500 to july 1997 9-361 book two: Magazines, Museum Catalogues, Private and Puble Libraries, Contributions from Diallists, etc
  
  
  
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