Patanjali Yoga Sutra — Śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt॥1.49॥
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥
Wisdom gained from samādhi is altogether unique and different from the knowledge gained through other sources like ‘Heard’ (Scriptural) or ‘Deduction’.
What is the way to understand? It is an effort to compare the ‘unkown’ with the ‘Known’ (or knowledge base). If it is comparable, we have understood; if not, we have not understood. According to Indian scriptures, one can get knowledge through any of the following three means called pramāṇas:
- Pratyakṣa: Perceptive knowledge through five sense organs.
- Anumāna: Inference or presumption. If I see smoke behind the bush, I can presume that there must be fire. If I hear a roar in the woods, I presume that there is a lion.
- āgama: Knowledge acquired through svādhyāya or scriptural study.
But ātman is not comparable to anything hence all these kinds of knowledge have their own limitations when the quest is to know that Supreme ātman. However, Patañjali Maharṣi says, being free from the influences of extraneous factors, Yogi gets unparalleled intuitive wisdom through his samādhi. His proximity to inner Self (Soul) brings forth such extrasensory, insightful wisdom. Hence, it is also called ātmajñāna. Such a yogi is altogether different from rest of the mortals. His knowledge is of great metaphysical significance, worthy of study. Best examples could be that of great yogis like rāmakr̥ṣṇa paramahaṃsa, ramaṇa maharṣi, śirḍi sāibābā, Jesus Christ, mātā amṛtānandamayi, etc. When you enter a highly secured zone, you need to go through a tight security check. In a similar way, any perception a yogi receives should pass through the test of wisdom (jñānayoga) acquired through his spiritual sādhana; and when it is passed, it is accepted.
bhagavān Śrīkr̥ṣṇa is also of the view that a yogi is superior to tapasvi (one who practices austerities), to an intellectual person (who is well versed with scriptures, Shāstras, etc), and a ritualist (one who observes rituals). Thus He promotes and counsels Arjuna to be a yogi:
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥गीता ६.४६॥
tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ।
karmibhyaścādhiko yogī tasmādyogī bhavārjuna ॥Gītā 6.46॥
When the dhyāna vastu is Lord, Yogi is ātmasaṃyami (one who has subdued the senses), perfect, is in an exalted state and hence a yogi is superior to all (even compared to tapasvi, karmi, jñāni) (and Bhagavān likes such a yogi more than any one else — Gītā 6.47).
