The Yoga Sutras of Patanjali
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| pratyaksha (observation) is often defined as the ordinary perception process of forms/phenomena undertaken by the five senses based on the ordinary dualistic assumption that there exists a separate observer, an object of observation, and the process of observation as being discrete. Pratyaksha also assumes that the separate object is "real", solid, permanent, and truly exists in and by itself. This is the basic assumptive tool of the Vaisesika Darshana (along with anumana or logic). It is interesting to note that Vaisesika (comparative analysis) differs from Nyaya only in so far as Nyaya uses agamah (as well as comparative analysis) for determining pramana (right knowledge or so called valid cognition). Pratyaksha holds true at best only in a limited dualistic sense of a separate object and observer, i.e., the objectified "I-it" world, as opposed to the yogic non-dual/transpersonal world wherein all bias (vrtti) is laid aside. In truth, no complete knowledge of any "thing" is possible without knowing the nature of ones own mind (one's real condition). In studying the Yoga Sutras Patanjali considers pratyaksha and pratyaya as limited forms of cognition which the meditator who aims at spiritual realization must eventually abandon. Later in Pada II of the Yoga Sutras Patanjali presents the practice of pratyhara (the fifth limb of astanga yoga) which is designed to remediate the dualistic limitations of pratyaksha (or mind grasping onto empty objects). Here we must also recognize that modern physics and linguistics also supports Patanjali's low regard of basing pratyhara on pratyaksha. See Physicist David Bohm (River of Truth) and also Bohm's dialogue with Krishnamurti, Remember pratyaksha as ordinary dualistic sensory perception is merely a limited means of data acquisition. It is not direct perception, it not special knowledge (samjna), not pratyhara (II.54-55), and also I.18, I.40, III. 14, III.35, III.36, III.49, and III.55.
anumana (inference) or mere logical, deductive, reductionist, analytical, or intellectual machinations of the ordinary mind which validate, support, or otherwise confirm the conviction or conclusion (pramana) as appearing real, true, or substantive. Anumana may be useful in limited applications, but is not efficient in yoga. agamah authoritative witnesses, scripture, parents, expert testimony, and others who testify toward the formation of the conclusion (pramana). Agamah can be very insidious as every race, country, religion, sect, time, and village has the potential for reinforcing a mass illusion/delusion built on prejudice, fear, and pride. It can be conventional wisdom, peer pressure, or consensus reality in a democracy. Especially religious pride can be very entrenched as is transgenerational pride, ignorance, prejudice, aversion, anger, and violence especially found in radical fundamentalist traditions. No where in the Yoga Sutras does Patanjali advocate following tradition (sampradaya), for to do so would contradict his purpose given the caveat that he advocates the yoga tradition as he himself defines it. Download 1.05 Mb. Share with your friends:
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