Sutra 1.48
ऋतम्भरा तत्र प्रज्ञा॥४८॥
Rutambharaa = truth-bearing; tatra = there (mental purity mentioned in the previous sutra); praj~jaa = higher state of consciousness, intuitive wisdom
Taimni
"There, the consciousness is truth and right-bearing"
The word "ritambhara" is made up of two words – ritam (right) – bhara (bearing) or right/truth-bearing. A distinction needs to be made between "ritam" and "satyam" both of which mean "truth". Satyam refers to the supreme divine reality that manifests as the truth or existence of all things in the universe. Ritam, on the other hand, refers to the ordered course of things both in their material and moral aspects. Ritam is thus the cosmic order and the eternal laws – natural, moral and spiritual. Ritambhara prajna is the unerring perception of the truth underlying manifestation.
When an object is viewed through the intellect, the knowledge gained is only partial, never complete. Only in samadhi can we gain knowledge of an object "as it is", in its totality, since we are able to transcend the limitations of the intellect. Prajna functioning in the higher stages of samadhi is called Ritambhara since the knowledge is not only the whole truth but also follows the cosmic laws, ritam.
Aranya
"The knowledge that is gained in that state is called Ritambhara (filled with truth)"
The Upanishads say that realization comes through listening, contemplation and concentration. Through listening alone, concepts like ‘Atma is different from the intellect’ cannot be understood. Similarly, by inference alone such truth cannot be assimilated. To understand the whole truth, one needs to apply all three in a sequence. In Nirvichara samadhi, one can obtain the complete truth, ritam, and hence the name ‘Ritambhara’ for the ‘prajna’ in that state.
Discussion
The words "shravana", "manana" and "nididhyasana" have been used frequently in the Hindu literature as the means to achieve liberation. These have been referred to as "listening, contemplation and concentration" above by Aranya. The expression used by Vyasa in his commentary for concentration is "dhyana abhyasa rasena". The word "rasa" usually means juice or the essence. What it might mean in the current context is that one needs to really get totally absorbed in the practice of meditation and derive a sense of joy in the practice. When this meditation is combined with ‘listening’ to the scriptures and contemplating on the meaning, one can attain the highest truth.
Sutra 1.49
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
shruta = heard (based on revelation or testimony); anumaana = inference; praj~jaabhyaam = from these two levels of higher consciousness; anyaviShayaa = having another object or content; visheShaarthatvaat = because of having a particular object
Taimni
"The knowledge based on inference or testimony is different from direct knowledge obtained in higher states of consciousness because it is confined to a particular object (or aspect)".
As mentioned in sutra 1.7, there are three sources of knowledge – direct cognition, inference and testimony. Knowledge gained through direct perception via sense organs can be unreliable and must be corrected and validated through the other two means. However, inference and testimony as means of knowledge operate at the level of the intellect and have to be transcended to arrive at the higher realms of the mind. At the spiritual plane, only direct perception which is free from error caused by the sense organs provides the source of knowledge.
The word "vishesharthatvat" in the sutra implies specific and complete knowledge of an object in its true perspective, with no reference to inference and testimony. Intuitive knowledge may not always be perfect but is free from error and distortion.
Aranya
Knowledge gained from inference and testimony relates to generalities. Words, used in testimony, cannot describe particular features. Similarly, through inference only general conclusions can be made. For example, when we see smoke at a distance we know that there is fire based on inference. However, no specific information about the nature and form of the fire can be obtained. Specific information can only be obtained by enlightenment through samadhi.
Discussion
As stated in the sutra, knowledge gained in nirvichara samadhi is different (superior) compared to that obtained by testimony (shruta) and inference (anumana). However, we need to understand that to arrive at the state of nirvichara samadhi, we do need the help of testimony and inference. Direct perception (pratyaksha) through the sense organs needs to be validated and contemplated upon using these two means before we can get into deeper states of samadhi. Vyasa gives it the name of Loka Pratyaksha (material direct perception). The direct perception that we get during nirvichara samadhi is independent of all three means of knowledge – direct perception through sense organs, inference and testimony. Commentators have given it the name Yogi Pratyaksha (yogic direct vision) which occurs only during deep states of samadhi. The word "vishesha" in this sutra is apparently borrowed from the Vaisheshika philosophy where "vishesha" (specific) and "samanya" (general) are two of the seven categories defined. Through contemplation, one goes from general to specific in stages until one reaches the deepest level of specificity at the atomic level. For example, "flower" is a general term denoting any of a wide variety of flowers. One can go deeper and deeper into different specific characteristics of a flower (type of flower, its color, shape, smell etc) until one reaches the atomic level which is the most specific. Vyasa, in his commentary, states that to get to that level, the gunas "rajas" and "tamas" have to be transcended and the light of "sattva" needs to fill the mind.Â
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