knowledge and wisdom is distinct from and beyond the knowledge obtained from books, testimony, or inference.
Verse 49
श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ॥49॥
This truth-bearing knowledge and wisdom is distinct from and beyond the knowledge obtained from books, testimony, or inference.
Verse 50
तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥
tajjas-saṁskāro-'nya-saṁskāra pratibandhī ॥50॥
The resulting impression from this Samadhi prevents all other impressions.
Truth-bearing knowledge is first-hand, intuitive knowledge.
This wisdom is gained through insight. It is a special, direct knowledge arising from the Atman not from the perception of the senses or from the
ordinary intellect.
The knowledge that springs from one's inner self is intuitive knowledge.
When the power of the intellect springs from insight, that insight prevents all previous residues of action, movement and impression.
New samskaras may continue to emerge due to the oscillations of the mind, and this may impede real knowledge.
These mental impressions must be subdued by the power of discrimination, and then all doubts dissolve.
When doubts are cleared, the sadhaka has to discard even this discriminative knowledge. The new illuminating wisdom is free from doubts and discriminations; it shines forth, a glowing light of knowledge.
Truth which is obtained from experience of samadhi is beyond and distinct from bookish knowledge. Words can point to truth but never be truth itself. Logical mind has limitations as you do inference. Truth from direct perception is ultimate experience wherein the Oness is realised.
This experience of Samadhi leaves telling impression that no other icha can enter in mind again
PATANJALI YOGA SUTRAS