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Yoga-sūtra with Vyāsa's bhāṣya · 1.41
kṣīṇavṛtter abhijātasyeva maṇer grahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ
Translation. For a mind whose fluctuations (vṛtti)—its cognitions—have subsided, like a fine crystal jewel, coalescence (samāpatti) is its taking on the coloration, that is, the form, of whichever it rests upon: the cognizer (grahītṛ), the instruments of cognition (grahaṇa), or cognized objects (grāhya).
Grammar check: 7 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 |
|---|
| kṣīṇavṛtteḥ | kṣīṇavṛtti | pass |
| abhijātasya | abhijāta | pass |
| iva | iva | pass |
| maṇeḥ | maṇi | pass |
| grahītṛgrahaṇagrāhyeṣu | grahītṛgrahaṇagrāhya | pass |
| tatsthatadañjanatā | tatsthatadañjanatā | pass |
| samāpattiḥ | samāpatti | 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.
Take kṣīṇavṛtteḥ as a single possessive bahuvrīhi, neuter genitive singular, qualifying an elided cetas rather than as two independent words or as a description of a practitioner.→ A possessive bahuvrīhi qualifying the elided neuter cetas: the mind whose fluctuations, glossed as cognitions, have subsided.
ys [1]kṣīṇavṛtter iti pratyastamitapratyayasyety arthaḥ.
‘Whose fluctuations have diminished’ means ‘whose cognitions have subsided.’
ys [11]tad evam abhijātamaṇikalpasya cetaso grahītṛgrahaṇagrāhyeṣu puruṣendriyabhūteṣu yā tatsthatadañjanatā teṣu sthitasya tadākārāpattiḥ sā samāpattir ity ucyate.
Thus, for the mind comparable to a fine jewel, its being situated in and colored by the cognizer, cognition-faculties, and cognized—the person, senses, and elements—is its assumption of their form; that is called samāpatti.
Construe abhijātasya iva maṇeḥ as a genuine crystal-jewel simile for the mind, not as a weakening ‘as if’ or as an independent qualification of samāpatti.→ The mind is compared to a fine crystal jewel which displays the form or coloration of whatever supports it.
ys [2, 3]abhijātasyeva maṇer iti dṛṣṭāntopādānam.
yathā sphaṭika upāśrayabhedāt tattadrūpoparakta upāśrayarūpākāreṇa nirbhāsate tathā grāhyālambanoparaktaṃ cittaṃ grāhyasamāpannaṃ grāhyasvarūpākāreṇa nirbhāsate.
‘Like a fine jewel’ introduces an illustration. Just as a crystal, colored by the differences among its supports, appears in the form of each support, so the mind colored by a cognized object as its support becomes coalescent with that object and appears in the form of the object's own nature.
ys [11]tad evam abhijātamaṇikalpasya cetaso
Thus, of the mind comparable to a fine jewel …
Analyze grahītṛgrahaṇagrāhyeṣu as an enumerative dvandva and interpret grahaṇa concretely as the cognitive or sensory faculties.→ A locative plural dvandva denoting the three possible supports: the cognizer (puruṣa), instruments of cognition (indriya), and cognized objects or elements (bhūta).
ys [7, 9]tathā grahaṇeṣv apīndriyeṣv api draṣṭavyam.
tathā grahītṛpuruṣālambanoparaktaṃ grahītṛpuruṣasamāpannaṃ grahītṛpuruṣasvarūpākāreṇa nirbhāsate.
The same is to be understood for the grahaṇas, namely the senses. Likewise, when colored by the cognizer-person as its support, the mind becomes coalescent with that cognizer-person and appears in the form of the cognizer-person's own nature.
ys [11]grahītṛgrahaṇagrāhyeṣu puruṣendriyabhūteṣu
In the cognizer, cognitive faculties, and cognized objects—that is, in the person, senses, and elements.
Construe tatsthatadañjanatā as the form-assumption or coloration of the mind that rests upon one of the three domains, with an outer genitival tatpuruṣa relation.→ The mind rests upon one of the three supports and takes on that support's form; this is the force of tatsthatadañjanatā.
ys [11]yā tatsthatadañjanatā teṣu sthitasya tadākārāpattiḥ
Its being situated there and colored by that is the assumption of that form by what is situated in those domains.
Render samāpatti as the technical ‘coalescence’ or engrossment defined here, rather than as generic attainment, success, or accidental occurrence.→ Technical coalescence (samāpatti): the mind's assumption of the form of the selected cognizer, cognitive faculty, or cognized object.
ys [11]teṣu sthitasya tadākārāpattiḥ sā samāpattir ity ucyate.
The assumption of their form by the mind situated in them is called samāpatti.
Vyāsa's commentary on this unit
1kṣīṇavṛtter iti pratyastamitapratyayasyety arthaḥ.
2abhijātasyeva maṇer iti dṛṣṭāntopādānam.
3yathā sphaṭika upāśrayabhedāt tattadrūpoparakta upāśrayarūpākāreṇa nirbhāsate tathā grāhyālambanoparaktaṃ cittaṃ grāhyasamāpannaṃ grāhyasvarūpākāreṇa nirbhāsate.
4bhūtasūkṣmoparaktaṃ bhūtasūkṣmasamāpannaṃ bhūtasūkṣmasvarūpābhāsaṃ bhavati.
5tathā sthūlālambanoparaktaṃ sthūlarūpasamāpannaṃ sthūlarūpābhāsaṃ bhavati.
6tathā viśvabhedoparaktaṃ viśvabhedasamāpannaṃ viśvarūpābhāsaṃ bhavati.
7tathā grahaṇeṣv apīndriyeṣv api draṣṭavyam.
8grahaṇālambanoparaktaṃ grahaṇasamāpannaṃ grahaṇasvarūpākāreṇa nirbhāsate.
9tathā grahītṛpuruṣālambanoparaktaṃ grahītṛpuruṣasamāpannaṃ grahītṛpuruṣasvarūpākāreṇa nirbhāsate.
10tathā muktapuruṣālambanoparaktaṃ muktapuruṣasamāpannaṃ muktapuruṣasvarūpākāreṇa nirbhāsata iti.
11tad evam abhijātamaṇikalpasya cetaso grahītṛgrahaṇagrāhyeṣu puruṣendriyabhūteṣu yā tatsthatadañjanatā teṣu sthitasya tadākārāpattiḥ sā samāpattir ity ucyate.
121.41
13tatra śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ