Jainism and Patanjali Yoga (Comparative Study)
by Deepak bagadia | 2016 | 109,819 words
This page relates ‘Pramana (means of valid knowledge)’ of the study dealing with the Spiritual Practices of Jainism and Patanjali Yoga in the context of ancient Indian Philosophy (in Sanskrit: Darshana), including extracts from the Yogasutra and the Tattvartha-Sutra. The system of Yoga offers techniques which are scientifically designed for the spiritual development of an individual. Jainism offers ethicical principles and meditation practices to assist with spiritual development.
Part 2 - Pramana (means of valid knowledge)
The focus of Pramana is how correct knowledge can be acquired, how one knows, how one doesn't, and to what extent knowledge pertinent about someone or something can be acquired. Both these philosophies suggest that knowledge acquired through senses and analysed by mind is conditioned one called as “Avidya” or “Mithyattva”. If one knows the self, everything is known what is there inside as well as outside. The principles of these both philosophies are quite similar that everything exists in the atomic form or “pudgals”. And the process of observation involves object’s interaction with the observer i.e. subject. This was later on proved by quantum theory by modern science.
According to Patanjali Yogasutra (1.5), Pramana is one of the Vrttis[1] (modification of mind).
Hence, it should be controlled by various Yoga practices suggested by him. Pramana according to Yoga Philosophy are of three types[2]:
- Pratyaksa (direct perception),
- Anumana (inference) and
- Agama (scriptures or words of authority).
The epistemology of Jainism describes means of knowledge as five types of valid sources of acquiring knowledge as discussed earlier. Avadhijnana, Manahparyaya and Kevalajnana are complete and absolute Pramanas. It is direct or Pratyaksa Pramana as it does not require any medium or senses to acquire knowledge. Thus, as compared to Pratyaksa Pramana of Yoga, which according to Jainism, is sensual knowledge and indirect or Paroksa as it needs medium of senses. The direct of Jainism is subtler and higher spiritually.
The intuition power in Yoga is obtained according to Patanjali by developing total control and mastery over all three aspects of Samyama (Dharana, Dhyana and Samadhi).[3]
The other Pramanas or the sources of valid knowledge in Jainism are all indirect and are similar to Yogic Pramanas. They are agama (original scriptures) or aptavacana (words of authorities like Tirthankaras or omniscient souls) and Anumana (infe-rence). These scriptures or words present an exposition of the true nature of the reali-ty and which is good for all. Anumana or inference includes right logical deductions.
Footnotes and references:
[2]:
pratyakṣānumānāgamāḥpramāṇāni | Patanjali Yoga Sutra 1.7
[3]:
tajjayātprajñālokaḥ | Patanjali Yoga Sutra 3.5