Chapter-1, Sutra 7

Patanjali Yogasutra 1.7

प्रत्यक्षानुमानागमाः प्रमाणानि ॥

Direct perception, inference, and competent evidence are proofs.

The meaning of this Sutra is that there are three sources of valid knowledge in the Yoga system: pratyaksha, anumana, and agama. Pratyaksha is the direct perception of an object or phenomenon by the senses, without any distortion or error. Anumana is the logical inference or deduction based on the observation of a sign or a relation between two or more things. Agama is the testimony or authority of a reliable person, such as a teacher, a scripture, or a sage, who has direct or inferred knowledge of the truth.

The purpose of this Sutra is to establish the criteria for verifying the truth of any proposition or claim in the Yoga philosophy. The Yoga system does not accept any other source of knowledge, such as presumption, doubt, analogy, or tradition, as valid or reliable. The Yoga system also does not accept any knowledge that contradicts or conflicts with the three sources of valid knowledge. The Yoga system aims to attain the highest State of Consciousness, which is beyond the scope of the senses, the mind, and the intellect, and which can only be realized by direct experience or intuition.

The implication of this Sutra is that the Yoga practitioner should cultivate the three sources of valid knowledge and use them to discern the real from the unreal, the permanent from the transient, and the Self from the non-self. The Yoga practitioner should also avoid the sources of invalid knowledge, such as ignorance, illusion, attachment, aversion, and fear, which lead to suffering and bondage. The Yoga practitioner should seek the guidance of a competent teacher, study the scriptures, and practice the methods of Yoga, such as ethical discipline, physical posture, breath control, sensory withdrawal, concentration, meditation, and absorption, to attain the ultimate goal of liberation.

Similar verses from Vedic texts, that convey the same or related ideas are:

- Yogavasishta, Chapter II, Verse 10:

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।

मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥

Having studied, understood and realized its philosophy, one does not stand in need of any other performance (askesis, mantra chanting etc.) for Realization.

This verse from Yogavasishta, a text that expounds the philosophy of non-dualism or advaita, states that the knowledge of the Supreme Reality, which is the essence of all beings and phenomena, is the only means to Realization. Once one has attained this knowledge, one does not need to perform any other practices or rituals, as they are only useful for purifying the mind and preparing it for the Realization of the truth.

- Mundaka Upanishad, Chapter I, Section 1, Verse 3:

द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति । परा चैवापरा च ॥

Two kinds of knowledge must be known, thus say those who know Brahman: the higher and the lower.

This verse from Mundaka Upanishad, a text that belongs to the Vedanta school of Hindu philosophy, distinguishes between two types of knowledge: the higher and the lower. The Higher Knowledge is the Knowledge of Brahman, the Supreme Reality, which is the cause and the essence of everything. The lower knowledge is the knowledge of the empirical world, which is derived from the senses, the mind, and the scriptures. The higher knowledge leads to liberation, while the lower knowledge leads to bondage.

- Nyaya Sutra, Chapter I, Section 1, Verse 3:

प्रमाणानि प्रत्यक्षानुमानोपमानशब्दाः ॥

The means of valid knowledge are perception, inference, comparison, and verbal testimony.

This verse from Nyaya Sutra, a text that expounds the logic and epistemology of the Nyaya school of Hindu philosophy, enumerates the four sources of valid knowledge in the Nyaya system: pratyaksha, anumana, upamana, and shabda. Pratyaksha is the direct perception of an object or phenomenon by the senses, without any distortion or error. Anumana is the logical inference or deduction based on the observation of a sign or a relation between two or more things. Upamana is the comparison or analogy of an unknown thing with a known thing. Shabda is the verbal testimony or authority of a reliable person, such as a teacher, a scripture, or a sage, who has direct or inferred knowledge of the truth. The Nyaya system uses these four sources of valid knowledge to establish the validity of any proposition or claim in the Nyaya philosophy.