“The knowledge attained by realization from within through the practice of Yog is far superior to theoretical knowledge of the scriptures.”
Absolute true wisdom, arising from pure insight and discernment, differs from knowledge gained through inference and testimony.
an impure mind can undermine the force of revelation.
In this way, asmita creates its own world and lives in it. Even the remotest possibility of losing what it stands for terrifies it. Its identification with its self-created image is so strong that it equates any change or alteration with annihilation. The scriptures call this abhinivesha (fear of death), and state that it is firmly established, even in the wise.
Sūtra 1-49
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्। (४९)
Śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt.
(Śruta-anumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt) (49)
(It, Ṛtaṁbharā) has a different focus from that of inference and scripture, because it has a particular (/ unique) object (namely the subject, the self, puruṣa).
Sūtra words
Śruta-anumāna-prajñābhyām, anya-viṣayā and viśeṣārthatvāt
Word formation
Śruta-anumāna-prajñābhyām Fifth case dual feminine gender form of the compound Śruta-anumāna-prajñā comprising Śruta, anumāna and prajñā.
Śruta is from the verb Śru and participle ta;
anumāna is from the verb mā with prefix anu and suffix ana.
Anya-viṣayā First case singular feminine gender form of the bahuvrīhi compound formed from anya and viṣaya.
Viśeṣārthatvāt Fifth case singular neuter gender form of the word Viśeṣārthatva. This is from the compound Viśeṣārtha to which a taddhita suffix tva is added. The fifth case is used to indicate ‘cause’.
Word meaning
Śruta-anumāna-prajñābhyām = different from knowledge (gained) through Śruti, scripture and inference
Anya-viṣayā different object
Viśeṣārthatvāt Since it has a special / unique object (namely the self)
śruta = knowledge gained through Śruti
Śruti = the most authoritative, ancient religious texts comprising the central canon of Hinduism.[1] Manusmriti states: Śrutistu vedo vijñeyaḥ (Devanagari: श्रुतिस्तु वेदो विज्ञेयः) meaning, “Know that Vedas are Śruti”. Thus, it includes the four Vedas including its four types of embedded texts—the Samhitas, the Upanishads, the Brahmanas and the Aranyakas.[2][3]
Śrutis have been variously described as a revelation through anubhava (direct experience),[4] or of primordial origins realized by ancient Rishis.[1] In Hindu tradition, they have been referred to as apauruṣeya (not created by humans).[5] The Śruti texts themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[6]
Anumāṇa (inference), one of the reliable means of obtaining correct knowledge (discovering and overcoming one’s delusions, and understanding true nature of soul, self and reality). Moksha (liberation) is gained through correct knowledge.
Nyaya school’s epistemology accepts four out of six Pramanas as reliable means of gaining knowledge – Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy) and Śabda (word, testimony of past or present reliable experts).[5][6][7] In its metaphysics, Nyaya school is closer to the Vaisheshika school of Hinduism than others.[2] It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance).[8] Moksha (liberation), it states, is gained through right knowledge. This premise led Nyaya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyyayikas, it includes delusion. Correct knowledge is discovering and overcoming one’s delusions, and understanding true nature of soul, self and reality.[9]
prajñā = knowledge that goes beyond inference and scriptures.
The Yoga Sutras of Patanjali cover the intellectual plane from the average level of awareness to the enlarged dimension of super consciousness. According to Patanjali, Samadhi is the last aspect of the eight-fold path which leads to realisation of Yoga which unites the mortal with the immortal and Prajñā is the state of perfection, the one, total indivisible entity. The perfect yogi on attaining this Supreme state becomes a total non-entity.[18] Patanjali states – तस्य वाचकः प्रणवः that the word which express Him is Om but mere repletion of Om is insufficient, for one should also meditate upon its meaning for gaining knowledge of the Atman and destruction of the obstacles to that knowledge on road to reaching Nirvichara Samadhi when the mind becomes pure and – ऋतम्भरा तत्र प्रज्ञा in that Samadhi, knowledge is said to be filled with truth which knowledge goes beyond inference and scriptures.
Anyaviṣaya (अन्यविषय).—[adjective] having another object, relating to something else.
Viśeṣārtha (विशेषार्थ):—[=vi-śeṣārtha] [from vi-śeṣa > vi-śiṣ] m. the sense or essence of distinction, difference
Tvat = Assimilation to the deity, one of the four states of Mukti.
Derivable forms: tvam (त्वम्).
Patanjali's yoga sutras 
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