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Yoga-sūtra with Vyāsa's bhāṣya · 1.11
10 anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ
Translation. Memory (smṛti) is the non-loss (asaṃpramoṣa) of an experienced object (anubhūta-viṣaya).
Grammar check: 2 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| anubhūtaviṣayāsaṃpramoṣaḥ | anubhūtaviṣayāsaṃpramoṣa | pass |
| smṛtiḥ | smṛti | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Vyāsa's commentary; the deciding lines are quoted below each decision.
Parse anubhūtaviṣayāsaṃpramoṣaḥ as a nested compound whose outer relation is genitival: ‘the non-loss of an experienced object,’ not as three independent nominals or as a bahuvrīhi.→ The printed internal sandhi and the masculine nominative ending make asaṃpramoṣa the compound head. The commentary explicitly treats viṣaya as what is remembered and states that memories arise from prior experience, supporting ‘non-loss of the experienced object.’
ys [1]kiṃ pratyayasya cittaṃ smaraty āhosvid viṣayasyeti.
Does the mind remember the cognition, or the object?
ys [9]sarvāḥ smṛtayaḥ pramāṇaviparyayavikalpanidrāsmṛtīnām anubhavāt prabhavanti.
All memories arise from the experience of valid cognition, error, conceptual construction, sleep, and memory.
Render asaṃpramoṣa as ‘non-loss,’ in the sense of not letting experienced content slip away, rather than as literal ‘non-theft.’
→ ‘Non-loss’ preserves the privative formation while conveying the technical sense ‘not letting drop,’ as given at [MW s.v. asaṃpramoṣa, 119,2]. The commentary supplies no direct lexical gloss.
Translate viṣaya lexically as ‘object,’ while understanding remembered content as bearing both the object-aspect and the apprehending-cognition aspect, with the object-aspect foremost.→ The third interpretation follows the commentary: the cognition and its trace bear both forms, and the resulting memory is likewise grāhya-grahaṇa-ubhayātmikā; memory differs in having the object-form foremost.
ys [2, 3]grāhyoparaktaḥ pratyayo grāhyagrahaṇobhayākāranirbhāsas tajjātīyakaṃ saṃskāram ārabhate.
sa saṃskāraḥ svavyañjakāñjanas tadākārām eva grāhyagrahaṇobhayātmikāṃ smṛtiṃ janayati.
A cognition colored by the apprehended object, appearing in the forms of both the apprehended and the apprehension, produces a latent impression of the same kind. That latent impression, activated by its own manifesting condition, generates a memory of precisely that form, constituted by both the apprehended and the apprehension.
ys [4, 5]tatra grahaṇākārapūrvā buddhiḥ.
grāhyākārapūrvā smṛtiḥ.
Of these, cognition has the apprehension-form foremost; memory has the apprehended-object form foremost.
Take smṛti here as the memory-vṛtti generated by a latent impression, not as the latent saṃskāra itself.→ The commentary expressly distinguishes the saṃskāra as cause from the smṛti it generates and subsequently includes such manifestations among the vṛttis to be restrained.
ys [3]sa saṃskāraḥ svavyañjakāñjanas tadākārām eva grāhyagrahaṇobhayātmikāṃ smṛtiṃ janayati.
That latent impression, activated by its own manifesting condition, generates a memory of precisely that form, constituted by both the apprehended and the apprehension.
ys [15]etāḥ sarvā vṛttayo niroddhavyāḥ.
All these modifications are to be restrained.
Vyāsa's commentary on this unit
1kiṃ pratyayasya cittaṃ smaraty āhosvid viṣayasyeti.
2grāhyoparaktaḥ pratyayo grāhyagrahaṇobhayākāranirbhāsas tajjātīyakaṃ saṃskāram ārabhate.
3sa saṃskāraḥ svavyañjakāñjanas tadākārām eva grāhyagrahaṇobhayātmikāṃ smṛtiṃ janayati.
4tatra grahaṇākārapūrvā buddhiḥ.
5grāhyākārapūrvā smṛtiḥ.
6sā ca dvayī --- bhāvitasmartavyā cābhāvitasmartavyā ca.
7svapne bhāvitasmartavyā.
8jāgratsamaye tv abhāvitasmartavyeti.
9sarvāḥ smṛtayaḥ pramāṇaviparyayavikalpanidrāsmṛtīnām anubhavāt prabhavanti.
10sarvāś caitā vṛttayaḥ sukhaduḥkhamohātmikāḥ.
11sukhaduḥkhamohāś ca kleśeṣu vyākhyeyāḥ.
12sukhānuśayī rāgaḥ.
13duḥkhānuśayī dveṣaḥ.
14mohaḥ punar avidyeti.
15etāḥ sarvā vṛttayo niroddhavyāḥ.
16āsāṃ nirodhe saṃprajñāto vā samādhir bhavaty asaṃprajñāto veti.
171.11
18athāsāṃ nirodhe ka upāya iti