Pramana in Yoga Meditatie

KORTE UITLEG PRAMANA

Pramana = een van de vijf soorten van gedachten of vrittis; er zijn vijf verschillende bewegingen in het mindveld en een daarvan is pramana (volgens yogasutra 1.6)
 
Pramana = bewegingen in de mind van “juiste kennis”, based on at least one of these three principles
1) directe ervaring
2) kennis van de teksten, of getuigenis
3) gevolgtrekking, conclusie
 
5 verschillende gedachten: pramana, viparyaya, vikalpa, nidra, smriti
 

 
GA TERUG NAAR DE LIJST: “Wat is …?”


 
OP DEZE PAGINA:
PRAMANA: PRAKTISCH
MEER OVER PRAMANA
YOGA SUTRAS OVER PRAMANA
SWAMI RAMA OVER PRAMANA
SWAMI JNANESHVARA OVER PRAMANA


 

PRAMANA: PRAKTISCH

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Observing pramana
We want to understand the meaning of pramana, but not merely by knowing its definition; we want to be able to observe it in our daily life. Thus choose for a day or a week to be aware of this movement of mind, called pramana, as you go through activities, situations, and conversations. Observe how pramana relates to actions, thoughts, and speech. You want to find your own examples of pramana, so that you have direct knowledge of this concept of pramana.
 
One way to start is to catch a thought, any thought… since there are only 5 kinds of thoughts (vrittis) this thought has to be one of these five. Is this a thought of pramana, of right knowledge or not? If so; on which of the three principles of pramana can you based the state that this thought is right knowledge. It is because of direct experience (perceiving it for yourself), knowledge from the scriptures or some ones testimony, or is it based on your own inference. If it is not pramana, find out by using buddhi, which of the other four kinds of thoughts it is. An example is that it’s a correct thought that this is a screen you are looking at, no matter which devices, it has a screen. Look around in the room or space where you are sitting, see how quickly you know all the objects that are in this space. These are all pramana vrittis. An object fall of the table because of gravity, knowing this law is also pramana. To know that there is a fear for spiders, when you see one, or think about it is also pramana. Knowing how the four functions of mind work is also pramana. And eventually knowing that all these thoughts are not who I really am is also pramana.
 
Internal dialogue about pramana
Eventually we want to know all our incorrect perceptions (viparyaya) and expand to a view in which we see things clearly as they are, so that viparyaya is replaced by pramana vrittis. The more you are living in a state of vairagya (non-attachment), the less ragas and dveshas (and other kleshas) your mind-field has; the more you will be able to perceive things as they are, and not through colored glasses through which perception is altered. Therefore have a dialogue with your mind about the nature of perception and how it is changed by the kleshas. You can ask your mind to show you the attachments that are stored in your mind, so that you can become aware of them and un-color them. When you learn to talk to your mind, the mind will become a great friend that can help you on the path. Then the mind starts to help you to bring you towards pramana, what a joy!

 

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DAGELIJKSE OBSERVATIES EN ZELF-ASSESSMENT

Uiteindelijk, als pramana een onderdeel wordt van constante zelf-bewustzijn/gewaarwording, zwerft het continue rond in je bewustzijn. Het gewaarworden van pramana heeft het effect dat je steeds meer het woord pramana gebruikt in je dagelijkse vocubalaire om jezelf te verduidelijken, te uiten en dan zul je ook ontdekken hoe pramana zich verhoudt tot andere concepten, processen en inzichten. Bijvoorbeeld, je kunt in gaan zien dat pramana is gerelateerd aan sattva, of je vindt een connectie tussen buddhi en pramana. Uiteindelijk ontdek je hoe al deze concepten samen dansen en door deze de dans te kennen, te leren, leidt het je naar dat wat voorbij alle concepten ligt. Dit komt doordat als je je zelf-bewustzijn vergroot, je ontdekt dat alles wat je kan observeren niet is wie je werkelijk bent, je bent niet pramana, maar je bent diegene die in staat is om al deze concepten te zien, te observeren. Daarom moet je zelfs voorbij pramana gaan, omdat wie je echt bent achter pramana ligt. Dit verhoogt de ongehechtheid naar pramana zelf, terwijl je vol ontzag bent voor de schoonheid van de schitterende dans van Bewustzijn wat lijkt te spelen als pramana, dat zich lijkt voor te doen als pramana. Daarom is het beoefenen van zelf-bewustwording eigenlijk het beoefenen van ongehechtheid, waardoor het ware Zelf zich uiteindelijk onthult.
 
Kijk naar het Engelse PDF self-assessment (assessment-yymmdd.pdf) en het Engelse PDF waarin de dagelijkse doelen en dagelijks observaties staan (sumseven-yymmdd.pdf) op de website www.abhyasaashram.org (als je op deze webpage bent, scroll dan helemaal naar beneden om PDF’s te downloaden.) Deze PDF’s kunnen worden gebruikt als hulpmiddelen om je begrip van en over pramana te onderzoeken en verdiepen.

 

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MEER OVER PRAMANA

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Cultivate pramana
If we start to understand the difference between the five kinds of vrittis and are able to recognize them while they are active, we can easily see that pramana is the most useful to cultivate. Vikalpa can also useful when we want to be creative, but only if we are aware of it, not done unconsciously as in day dreaming, this is not useful. A good recall of memories (smriti) when it comes to working-knowledge is also useful, provided that these memories are based or pramana or right perception and knowledge. nidra should be brought under your control, meaning you should be in this state not too long, nor too short. Gradually with practice a yogi is able to more frequently sleep consciously, being in the state of yoga nidra, then ‘normal’ nidra is not needed so much. Viparyaya is the one we want to replace with pramana, so that our observations, perceptions, and knowledge is correct and not ‘wrong’ as in misinterpreted, misidentified, incorrect perceptions.
 
Pramama, vikalpa, or viparyaya can all happen at the same time
When you look at an object and you perceive its characteristics, you can judge which object is it. If you look at a doll, you know it is a doll; this is right knowledge (pramana). At the same time it’s easy to also see that it is merely a piece of plastic and fabric. Depending on how you look at it you can say it is pramana (it is a doll), or you can say it is viparyaya, as it is nothing but plastic and you superimpose on it that it is a doll. Or seeing the doll in the plastic is merely vikalpa, you imagine it to be a doll. Another example; this is a screen you are looking at, right? This is right knowledge, called pramana. But if you start to understand that all of the manifestation is a dance of shakti, or the illusion of maya, then you can fairly say that anything that can be observed is vikalpa or viparyaya. Because to think it is a screen is not correct, it is shakti, maya, or the dance of leela! Therefore it depends on how you look at a vritti, and realize that by changing your point of view it can be pramana, vikalpa, or viparyaya. But to not lose the beautiful practical application of these five vrittis, it is useful to know when something is perceived correctly, and thus is called pramana. And when something is an imagination or incorrectly perceived, and thus is called vikalpa or viparyaya.
 
Eventually you see that also pramana has to go
To do nirodhah to all the vrittis, means you also have to let go of pramana itself. To go from avidya to vidya, pramana has to go too, as these correct perceptions or right knowledge are still based on movements of the mind. And to realize the Self you will have to go beyond the mind.

 

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YOGASUTRAS OVER PRAMANA

1.6 De vijf soorten gedachtepatronen om te observeren zijn: 1) correct weten (pramana), 2) incorrect weten (viparyaya), 3) fantasie of verbeelding (vikalpa), 4) het object van leegte, wat diepe slaap is (nidra) en 5) herinnering of geheugen (smriti).
pramana viparyaya vikalpa nidra smritayah

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra
 

1.7 Er zijn drie manieren om correcte kennis (pramana) te vergaren: 1) via waarneming of perceptie, 2) redenering of bevinding en 3) getuigenis of bevestiging van anderen die kennis bezitten.
pratyaksha anumana agamah pramanani

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra

 

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SWAMI RAMA OVER PRAMANA

”Right knowledge is that knowledge that helps you to dispel the darkness of ignorance. Right knowledge is that knowledge which helps you to know things as they are, in their totality. Here is another definition: If you only know a part of mind, that is not right knowledge because you do not know mind in its totality. So, right knowledge means “knowing mind in its totality.”
 
Right knowledge is called pramana because it is based on facts. That which stands with the help of evidence is called pramana. There are three kinds of pramanas; direct experience; knowledge from the scriptures, or testimony; and inference. If smoke is visible far away in the mountains, you can assume that there is fire because smoke is one of the evidences of fire. If you know with the help of one of these three pramanas or evidences, that is right knowledge.
 
How can you gain right knowledge of anything? When you directly experience or perceive something and that is confirmed by the authorities of the scriptures, that is called pramana. In the mundane world, right knowledge is that knowledge which is supported by one of three evidences. Direct evidence: I see that this is a blackboard. I do not need to read the scriptures to help me in knowing that this is a blackboard because I perceive it directly. There is no hindrance in my perception so I can say it is right knowledge. If I cannot prove that this is a blackboard, if I am still doubtful, of if you are confusing me by telling me that this is not a blackboard, then I will study that part of the scriptures that will help me to know that this is a blackboard. I will also look for the symptoms. After collecting all the evidence, I know that this is a blackboard. This is called right knowledge.”
~ Samadhi blz. 141

 

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SWAMI JNANESHVARA OVER PRAMANA

Lees het hele artikel “Witnessing” op www.swamij.com
Yoga deals with pramana/correct knowing: Yoga really deals with the first kind of thought, that of Pramana, or seeing correctly. In a sense, we could ignore the other four. However, it is useful to know about, and to observe the other four, so that we can intentionally focus on training the mind to see clearly. It is this correct knowledge that is the key to advancement on the spiritual journey.

 

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Yoga Meditatie, Contemplatie en Devotie voor Zelf-realisatie

Deze site is een offer aan allen die een diep verlangen hebben om dat Pure Bewustzijn dat aanwezig is in al de drie staten van Waken, Dromen, en Diepe Slaap direct te ervaren, dit Puur Bewustzijn is ook wel bekend als Divine Mother (Goddelijke Moeder) of Tripura (‘Tri’ betekent drie en ‘pura’ betekent stad); want Ze is degene die in de drie steden van Waken, Dromen en Diepe Slaap woont. Deze drie steden/staten tijdelijk achterwegen laten en verblijven in Puur Bewustzijn wordt Zelf-realisatie genoemd. Een andere naam voor Zelf-realisatie is Yoga; de vereeniging van de individuele zelf met de Universele Zelf; de vereeniging van Atman met Brahman; of Shiva met Shakti; of het scheiden van Prakriti en Purusha. Sommige zullen misschien denken dat Tripura een antropomorfisch wezen is, maar dat is Ze niet, Ze is de Non-dualistische Realiteit waarin alle oogschijnlijke manifestatie lijkt te bestaan. Alles wat er is, is de Non-dualistische Realiteit.
 
De teachings van Yoga, Vedanta, en Sri Vidya Tantra worden op deze website aangeboden om je te begeleiden in het leren rechtstreeks te kunnen mediteren op Tripura door gebruik te maken van moderne communicatie middelen, zoals via animaties, terwijl de eeuwenoude wijsheid wordt behouden. Een eeuwenoude lijn van meditatie meesters, die we liefdevol de “de Traditie van de meesters uit de Himalayas” noemen, heeft deze eeuwenoude wijsheid aan ons gegeven. Deze practices leiden ons naar een ruimte van stilte waarin Yoga meditatie, contemplatie, mantra en gebed samenkomen als diepe devotie en constant bewustzijn van Tripura. Gratie komt aan het einde van de reis, wanneer alle inspanningen zijn uitgeput. Dit heet shaktipata, waardoor de laatste barrière wordt verwijderd, dit is het doorboren van de bindu en leidt tot de directe ervaring van de Non-dualistische Realiteit. Dit onthult eindelijk de onvoorstelbare Vreugde die voorkomt uit het kennen van de Non-dualistische Realiteit of Puur Bewustzijn!

 

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