TRUE KNOWLEDGE AND INACCURATE KNOWLEDGE

The capacities of the mind are like rays of light; when they are concentrated they illuminate, resulting in direct perception. In most people, however, the faculty of direct perception remains unused, lying dormant, waiting to be switched on. This knowing through higher wisdom and revelation comes very naturally in the state of inner balance, or Samadhi, as a result of meditation.

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Here we will explore the first two of the vrittis – pramana and viparyaya.

The definitions “right or accurate knowledge” and “wrong or inaccurate knowledge” do not really do justice to the words pramana and viparyaya, but there is no equivalent in English. Patanjali elaborates on these definitions in the Yoga Sutras.

PRAMANA

1.7 Pratyaksha anumana agamah pramanani

There are three ways of gaining true knowledge: by direct perception, by deduction and inference, and by the words of those awakened ones who have knowledge.

True knowledge, pramana, emanates from purity and stillness, and is one of the uncolored vrittis. It leads to freedom. And according to Patanjali, true knowledge comes in three ways:

The first way is through direct perception – the absolute knowing that comes in an illuminated mind with an awakened faculty of superconsciousness. This may happen spontaneously in anyone, but it can be developed and cultivated through spiritual practice. It is the purest, most unadulterated source of knowledge that we have.

The capacities of the mind are like rays of light; when they are concentrated they illuminate, resulting in direct perception. In most people, however, the faculty of direct perception remains unused, lying dormant, waiting to be switched on. This knowing through higher wisdom and revelation comes very naturally in the state of inner balance, or Samadhi, as a result of meditation.