Indian Philosophy

SR No.: 006972
Original Sutra Author: N/A
Author: Nagin J Shah
Publisher: Sanskrit Sanskriti Granthmala
Publication Year: 1998
Total Pages: 162
Language: English
Classification: Book_English
File Size: 14 MB

Page 59

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INDIAN PHILOSOPHY Patañjali seems to mean this viveki. We are not warranted by the Yogasūtra to go beyond this. (2] The next aphorism is - .
tatra niratiśayaḥ sarvajñabījam | I. 25 In this (=isvara) there is infinite (=niratiśayarananta) jñāna which is the seed or germ of all-comprehending (=sarvajña)
jñāna. I. 25. Regarding ananta-jñāna and sarvajña-jñāna much confusion and misunderstanding prevails among scholars who wrongly identify ananta-jñāna with sarvajña-jñāna. This aphorism is very important as it removes the mist of misunderstanding and confusion. It clearly suggests that ananta-jñāna is not identical wih sarvajña-jñana.
We shall have to turn to other aphorisms for the clear understanding of the difference between the two as also for the full explanation of the aphorism on hand.
Patañjali explicitly states that as soon as klešas and karmas get destroyed on the attainment of Dharmamegha samādhi, all the āvaranas and malas get completely removed and jñāna attains its infinity (=ānantya). Thus ananta-jñāna (or niratiśaya-jñāna) is nothing but nirāvarana-jñāna. Jñāna which is free from all obscuring veils and impurities is ananta-jñāna.
Ananta-jñāna is not sarvajñā-jñāna. Patañjali says that all the objects taken together are alpa as compared to the ānantya of jñāna of the person who has attained Dharmamegha samādhi. What Patañjali wants to drive at is that however infinite all the objects taken together may be, their infinity can never coincide with the vast infinity of jñāna.
From what we studied above it naturally follows that those who say that jñāna is infinite (=ananta) because it knows all things are committing a blunder. Again, our study shows that Patañjali does not want to attach much importance to sarvajña-jñāna. As we shall see, he considers it to be simply a siddhi which a person who has attained ananta-jñāna comes to acquire. And we all know Patañjali's attitude towards siddhis.
Dharmamegha samādhi marks the perfection of vivekajñāna. So, perfect vivekajñāna can be regarded as identical with ananta-jñāna. When all the āvaranas and malas get removed the vivekajñāna