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Yoga-sūtra with Vyāsa's bhāṣya · 1.42
41 tatra śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ
Translation. There, the attainment (samāpatti) intermixed with conceptual constructions concerning word, object, and cognition is the “with-discursive-thought” (savitarkā) attainment.
Grammar check: 5 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 |
|---|
| tatra | tatra | pass |
| śabdārthajñānavikalpaiḥ | śabdārthajñānavikalpa | pass |
| saṃkīrṇā | saṃkṛ | pass |
| savitarkā | savitarka | 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.
Interpret śabdārthajñānavikalpaiḥ as ‘with conceptual constructions concerning word, object, and cognition,’ with vikalpa as the compound head, rather than as a four-member coordinate list.→ A vikalpa-headed tatpuruṣa whose first three members are coordinated dependents.
ys [1]tadyathā gaur iti śabdo gaur ity artho gaur iti jñānam ity avibhāgena vibhaktānām api grahaṇaṃ dṛṣṭam.
For example, although the word ‘cow,’ the object ‘cow,’ and the cognition ‘cow’ are distinct, they are observed to be apprehended without differentiation.
ys [2]vibhajyamānāś cānye śabdadharmā anye 'rthadharmā anye vijñānadharmā ity eteṣāṃ vibhaktaḥ panthāḥ.
When differentiated, the properties of the word, the properties of the object, and the properties of cognition are distinct; their courses are separate.
ys [3]sa cec chabdārthajñānavikalpānuviddha upāvartate sā saṃkīrṇā samāpattiḥ savitarkety ucyate.
If that object arises permeated by conceptual constructions concerning word, object, and cognition, that mixed attainment is called savitarkā.
Translate artha as ‘object’ or ‘referent,’ not as ‘purpose’ or merely an abstract ‘meaning,’ and jñāna as the cognition of that object.→ The object or referent presented in meditative cognition.
ys [1]tadyathā gaur iti śabdo gaur ity artho gaur iti jñānam ity avibhāgena vibhaktānām api grahaṇaṃ dṛṣṭam.
The commentary distinguishes the word ‘cow,’ the object ‘cow,’ and the cognition ‘cow.’
ys [3]tatra samāpannasya yogino yo gavādyarthaḥ samādhiprajñāyāṃ samārūḍhaḥ
The artha is explicitly an object such as a cow that has entered the yogin’s cognition in samādhi.
Construe the instrumental plural śabdārthajñānavikalpaiḥ with saṃkīrṇā: the attainment is intermixed with, or permeated by, those conceptual constructions.→ Complement of saṃkīrṇā: ‘intermixed with conceptual constructions.’
ys [3]sa cec chabdārthajñānavikalpānuviddha upāvartate sā saṃkīrṇā samāpattiḥ savitarkety ucyate.
The commentary paraphrases the relation with anuviddha, ‘permeated or interpenetrated by,’ and then calls the attainment saṃkīrṇā, ‘mixed.’
Take savitarkā as a single bahuvrīhi adjective, ‘with discursive thought,’ naming this kind of samāpatti; do not parse it as independent sa and vitarkā or translate vitarka here simply as ‘doubt.’→ A technical feminine adjective qualifying samāpattiḥ: ‘with discursive thought’ (savitarkā).
ys [3]sā saṃkīrṇā samāpattiḥ savitarkety ucyate.
That mixed attainment is called savitarkā.
Render samāpatti as the technical ‘attainment’ of meditative cognition, not as an ordinary meeting, conjunction, or accident.→ Meditative attainment (samāpatti).
ys [3]tatra samāpannasya yogino yo gavādyarthaḥ samādhiprajñāyāṃ samārūḍhaḥ
The commentary locates samāpatti in the yogin whose object, such as a cow, has entered the cognition arising in samādhi.
Read tatra anaphorically as ‘there, in that meditative situation,’ rather than spatially.→ ‘There,’ referring to the meditative context of the yogin’s attainment.
ys [3]tatra samāpannasya yogino yo gavādyarthaḥ samādhiprajñāyāṃ samārūḍhaḥ
The commentary expands ‘there’ by immediately describing the yogin in attainment and the object present in samādhi-cognition.
Vyāsa's commentary on this unit
1tadyathā gaur iti śabdo gaur ity artho gaur iti jñānam ity avibhāgena vibhaktānām api grahaṇaṃ dṛṣṭam.
2vibhajyamānāś cānye śabdadharmā anye 'rthadharmā anye vijñānadharmā ity eteṣāṃ vibhaktaḥ panthāḥ.
3tatra samāpannasya yogino yo gavādyarthaḥ samādhiprajñāyāṃ samārūḍhaḥ sa cec chabdārthajñānavikalpānuviddha upāvartate sā saṃkīrṇā samāpattiḥ savitarkety ucyate.
41.42
5yadā punaḥ śabdasaṃketasmṛtipariśuddhau śrutānumānajñānavikalpaśūnyāyāṃ samādhiprajñāyāṃ svarūpamātreṇāvasthito 'rthas tatsvarūpākāramātratayaivāvacchidyate.
6sā ca nirvitarkā samāpattiḥ.
7tat paraṃ pratyakṣam.
8tac ca śrutānumānayor bījam.
9tataḥ śrutānumāne prabhavataḥ.
10na ca śrutānumānajñānasahabhūtaṃ tad darśanam.
11tasmād asaṃkīrṇaṃ praṃmāṇāntareṇa yogino nirvitarkasamādhijaṃ darśanam iti.
12nirvitarkāyāḥ samāpatter asyāḥ sūtreṇa lakṣaṇaṃ dyotyate