Sutra I.49 Shrutanumana-prajnabhyam anya-vishaya visesa-arthatvat

Commentary: This is because the former knowledge is confined and limited to a particular object, language, limited attitude, symbols, and such dualistic perspectives, thus carrying the seed of a fractal taint, a prejudiced and particular relative "point of view", i.e., it is superficially based, externally imposed, alien, and artificial; while that Truth of Universal Reality or Infinite Mind (available only through rtam-bhara prajna) is inherent, self arising, unconditioned, omnipresent, universal, and infinite. The pre-existing state of chronic disconnection (which calls forth yoga as the remedy) is dictated by a preexisting external and over objectified knowledge where spiritual self alienation and duality are fixated; while recognition of rtambhara is the dawning of the intrinsic all encompassing universal inner wisdom. The former is artificially and objectively derived and imposed, while the latter is from our own subjective experience. There can be no comparison. Here unification, integration, and yoga reign. This is another clear statement by Patanjali that pramana-vrtti is an affliction/obscuration (see I.7).

For one to successfully continue to bathe in nirbija (seedless) samadhi, It is necessary to recognize the difference between true inherent spontaneously self arising wisdom (rtambhara prajna) on one hand, and shrutanumana-prajnabhyam on the other.

BKS Iyengar in his excellent translation of I.49 says: