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Yoga-sūtra with Vyāsa's bhāṣya · 1.44
43 etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā
Translation. By this very [nirvitarkā absorption], the subtle-object absorptions (samāpatti)—with deliberation (savicāra) and without deliberation (nirvicāra)—have been explained.
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 |
|---|
| etayā | etad | pass |
| eva | eva | pass |
| savicārā | savicāra | pass |
| nirvicārā | nirvicāra | pass |
| ca | ca | pass |
| sūkṣmaviṣayā | sūkṣmaviṣaya | pass |
| vyākhyātā | vyākhyāta | 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.
Construe etayā as a feminine instrumental referring specifically to the previously described nirvitarkā absorption, with eva emphasizing identity.→ “By this very [nirvitarkā absorption]”
ys [7]evam ubhayor etayaiva nirvitarkayā vikalpahānir vyākhyāteti.
Thus, for both, by this very nirvitarkā, the elimination of conceptual construction has been explained.
Treat savicārā as a technical, possessive adjective of an understood samāpatti, not as independent sa plus the noun vicāra. Its technical scope is an absorption involving subtle elements as delimited by experienced place, time, and cause.→ The savicāra absorption, rendered “absorption with deliberation” while retaining the Sanskrit term
ys [1]tatra bhūtasūkṣmakeṣv abhivyaktadharmakeṣu deśakālanimittānubhavāvacchinneṣu yā samāpattiḥ sā savicārety ucyate.
The absorption occurring with regard to subtle elements whose properties are manifest and which are delimited by experience of place, time, and cause is called savicāra.
ys [2]tatrāpy ekabuddhinirgrāhyam evoditadharmaviśiṣṭaṃ bhūtasūkṣmam ālambanībhūtaṃ samādhiprajñāyām upatiṣṭhate.
There too, the subtle element qualified by an arisen property and graspable by a single cognition presents itself as the support in the insight of samādhi.
Treat nirvicārā as a technical privative adjective of samāpatti. It denotes more than ordinary absence of reflection: its object is not delimited by the object’s quiescent, arisen, or indeterminable properties, and its cognition becomes object-only.→ The nirvicāra absorption, rendered “absorption without deliberation” while retaining the Sanskrit term
ys [3]yā punaḥ sarvathā sarvataḥ śāntoditāvyapadeśyadharmānavacchinneṣu sarvadharmānupātiṣu sarvadharmātmakeṣu samāpattiḥ sā nirvicārety ucyate.
The absorption occurring in objects that are in every way and on every side undelimited by quiescent, arisen, and indeterminable properties, that accompany every property, and that have every property as their nature, is called nirvicāra.
ys [5]prajñā ca svarūpaśūnyevārthamātrā yadā bhavati tadā nirvicārety ucyate.
When insight, as though empty of its own form, becomes the object alone, it is called nirvicāra.
Analyze sūkṣmaviṣayā as one bahuvrīhi compound and take it as a shared characterization of both savicārā and nirvicārā: each has subtle entities as its object.→ “The subtle-object absorptions,” applying to both savicārā and nirvicārā
ys [6]tatra mahadvastuviṣayā savitarkā nirvitarkā ca, sūkṣmavastuviṣayā savicārā nirvicārā ca.
Here savitarkā and nirvitarkā have gross entities as their objects, while savicārā and nirvicārā have subtle entities as their objects.
Supply samāpattiḥ as the feminine head understood with savicārā, nirvicārā, sūkṣmaviṣayā, and vyākhyātā. Although the Sanskrit forms are singular, the predication is distributed over the two coordinated types and is therefore plural in idiomatic English.→ Understood “absorptions (samāpatti),” with English plural agreement
ys [1]yā samāpattiḥ sā savicārety ucyate.
The absorption that occurs is called savicāra.
ys [3]yā punaḥ ... samāpattiḥ sā nirvicārety ucyate.
The absorption that occurs ... is called nirvicāra.
ys [6]sūkṣmavastuviṣayā savicārā nirvicārā ca.
Savicārā and nirvicārā have subtle entities as their objects.
ys [7]evam ubhayor etayaiva nirvitarkayā vikalpahānir vyākhyāteti.
Thus, for both, by this very nirvitarkā, the elimination of conceptual construction has been explained.
Read vyākhyātā as a passive/resultative kta-participle, not as a finite active verb or as the feminine noun vyākhyā.→ “Have been explained”
ys [7]vikalpahānir vyākhyāteti.
The elimination of conceptual construction has been explained.
Vyāsa's commentary on this unit
1tatra bhūtasūkṣmakeṣv abhivyaktadharmakeṣu deśakālanimittānubhavāvacchinneṣu yā samāpattiḥ sā savicārety ucyate.
2tatrāpy ekabuddhinirgrāhyam evoditadharmaviśiṣṭaṃ bhūtasūkṣmam ālambanībhūtaṃ samādhiprajñāyām upatiṣṭhate.
3yā punaḥ sarvathā sarvataḥ śāntoditāvyapadeśyadharmānavacchinneṣu sarvadharmānupātiṣu sarvadharmātmakeṣu samāpattiḥ sā nirvicārety ucyate.
4evaṃsvarūpaṃ hi tadbhūtasūkṣmam etenaiva svarūpeṇālambanībhūtam eva samādhiprajñāsvarūpam uparañjayati.
5prajñā ca svarūpaśūnyevārthamātrā yadā bhavati tadā nirvicārety ucyate.
6tatra mahadvastuviṣayā savitarkā nirvitarkā ca, sūkṣmavastuviṣayā savicārā nirvicārā ca.
7evam ubhayor etayaiva nirvitarkayā vikalpahānir vyākhyāteti.
81.44
9sūkṣmaviṣayatvaṃ cāliṅgaparyavasānam