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Ramanujan Video RajyaSabha

The above link (in epilogue, time 52 min 39secs has at the very end) while concluding it mentions a stage of "Rithambara Pragna", an attainment of a direct cognitive power of Cosmic Order.

Can someone throw light on how this happens and evidences from the past for some realized souls?

  • The Sanskrit term for Rithambara Pragna or direct cognitive power of Cosmic Order is ➡ "Aulokika pratyaksha अलौकिक प्रत्यक्ष" – SwiftPushkar Jan 9 '17 at 11:57
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rtanbhara tatr prajna

The knowledge in that is called “filled with Truth".

This is verse no 48(Chapter 1) in Patanjali's Yoga Sutras translated by Swami Vivekananda.

The next verse explains that such a state(when the knowledge is filled with truth) can only be achieved through Samadhi.

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shrutanumanaprajnabhyam anyavishayaa vishesharthatvat

The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.

And here is how Swami Vivekananda explains the purport of the verse:

The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By “people who are competent,” the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the Scriptures—the Vedas. According to them, the only proof of the Scriptures is that they were the testimony of competent persons, yet they say the Scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the Scriptures say, which penetrates where reason cannot go, and where the testimony of others cannot avail. This is what is meant by this aphorism, that realisation is real religion, and all the rest is only preparation—hearing lectures, or reading books, or reasoning, is merely preparing the ground; it is not religion. Intellectual assent, and intellectual dissent are not religion. The central idea of the Yogis is that just as we come in direct contact with the objects of the senses, so religion can be directly perceived in a far more intense sense.

So,in short,"Rtambhara Prajnya" is such a state where the Yogi is absorbed with knowledge that is filled with truth & which is not achievable by any other lesser sensory methods and can only be achieved through the process of Yoga and only in the state of Samadhi.

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    Nicely explained excellent answer :) – SwiftPushkar Jan 10 '17 at 8:15
  • Is the Ritha truth subjective or objective or perhaps both> – Narasimham Jan 10 '17 at 10:42
  • @Narasimham How can it be objective?Is it verifiable by everyone? ..I think its better to call it "absolute"..Any Yogi who attains the state of Samadhi when his Chitta is without Vichara(reasoning) can attain this same state of knowledge that is filled with truth.. – Rickross Jan 10 '17 at 12:39
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The words rta, rtambhara and prajna are defined as follows:

rta ————————- Unalloyed truth;

rtambhara ————- Full of rta;

prajna——————- Deep Understanding. Insight derived from meditation.

Yoga Philosophyof Patanjali by Swami Hariharananda translated by P. N. Mukherji

The term rtambhara prajna represents the deep understanding and insight that is derived by an Yogi through the power of his meditation from unalloyed truth or divine source. I will now post a passage that will better explain Rtambhara Prajna.

When the instruments of cognition are purified, the knowledge that appears in the engrossed mind is called Rtambhara (lit. full of unalloyed truth) justifying the name given to it. It retains and sustains truth alone with no trace of misconception. It has been said in this connection:"By study of religious books, by inference and by attachment to the practice of mdeitation, developing intense insight in these three ways, perfect Yoga (or seedless, i.e., objectless concentration) is acquired (1)."

(1) *The Sruti, i.e. the Upanishads also say that realisation comes through listening, contemplating and concentrating. If one learns by listening only that Atman (the Self) is different from Buddhi (pure I-sense), or that principles are such and such or that this sort of state is Moksa (cessation of sorrow), he really does not get to know much. Similarly, if by inference only one comes to know about Purusa and other principles, there is thereby no chance of bringing about cessation of sorrow. But when one constantly thinks of, or meditates on such matters as 'I am not the body,' 'External things are sorrowful and therefore should be forsaken,' 'I shall not resolve on worldly affairs,' etc., and fully realises their essence, then one is on the right roda to liberation. If, however, one comes to learn by reasoning only that he is not the body and yet is affected by its distress or pleasure, there is hardly any difference between him and an ignorant man.

There cannot be any better knowledge of an object than what can be acquired by Nirvichara Samadhi. That is why it is complete truth.*

Yoga Philosophyof Patanjali by Swami Hariharananda translated by P. N. Mukherji

It is difficult to give any evidence if such a state was reached by an enlightened soul.

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