back to questions
Yoga-sūtra with Vyāsa's bhāṣya · 1.49
śrutānumānaprajñābhyām anyaviṣayā viśeṣārthatvāt
Translation. That insight (prajñā) has an object different from the insights based on authoritative tradition (śruta) and inference (anumāna), because its object is a particular (viśeṣa).
Grammar check: 3 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 |
|---|
| śrutānumānaprajñābhyām | śrutānumānaprajñā | pass |
| anyaviṣayā | anyaviṣaya | pass |
| viśeṣārthatvāt | viśeṣārthatva | 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 śrutānumānaprajñābhyām as a dual coordination of two cognitions: insight based on received authoritative teaching and insight based on inference.→ Two coordinated cognitions, with śruta technically denoting cognition from authoritative tradition and anumāna denoting inferential cognition.
ys [1]śrutam āgamavijñānaṃ tat sāmānyaviṣayam.
Śruta is cognition of authoritative tradition; its object is the universal.
ys [3]tathānumānaṃ sāmānyaviṣayam eva.
Likewise, inference has only the universal as its object.
ys [9]tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.
Therefore that insight has an object different from the insights of received teaching and inference, because its object is a particular.
Take anyaviṣayā as a feminine singular bahuvrīhi modifying an implicit sā prajñā, not as an independent plural noun.→ Feminine nominative singular bahuvrīhi agreeing with sā prajñā.
ys [9]tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.
Therefore that insight has an object different from the insights of received teaching and inference, because its object is a particular.
Construe the instrumental dual śrutānumānaprajñābhyām as the standard of comparison with anyaviṣayā: the samādhi insight differs in object from those two cognitions.→ Comparative instrumental governed semantically by anya: ‘different from the insights of authoritative teaching and inference.’
ys [1, 3]śrutam āgamavijñānaṃ tat sāmānyaviṣayam.
tathānumānaṃ sāmānyaviṣayam eva.
Śruta is cognition of authoritative tradition, whose object is the universal; inference likewise has only the universal as its object.
ys [6]tasmāc chrutānumānaviṣayo na viśeṣaḥ kaścid astīti.
Therefore no particular whatsoever is an object of received teaching or inference.
ys [9]tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.
Therefore that insight has an object different from the insights of received teaching and inference, because its object is a particular.
Interpret viśeṣārthatvāt as ‘because it has a particular as its object,’ not as ‘because it has a special meaning or purpose.’→ Causal ablative of viśeṣārthatva: the insight takes a particular, inaccessible to testimony and inference, as its object.
ys [2]na hy āgamena śakyo viśeṣo 'bhidhātum, kasmāt, na hi viśeṣeṇa kṛtasaṃketaḥ śabda iti.
A particular cannot be denoted through authoritative tradition, because a word is not conventionally connected with a particular.
ys [7, 8]na cāsya sūkṣmavyavahitaviprakṛṣṭasya vastuno lokapratyakṣeṇa grahaṇam asti.
na cāsya viśeṣasyāpramāṇakasyābhāvo 'stīti samādhiprajñānirgrāhya eva sa viśeṣo bhavati bhūtasūkṣmagato vā puruṣagato vā.
Nor can this subtle, concealed, or remote entity be apprehended by ordinary perception. Yet this particular is not nonexistent for want of a means of knowledge: it is apprehensible specifically by the insight of samādhi, whether it belongs to the subtle elements or to puruṣa.
ys [9]tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.
Therefore that insight has an object different from the insights of received teaching and inference, because its object is a particular.
Vyāsa's commentary on this unit
1śrutam āgamavijñānaṃ tat sāmānyaviṣayam.
2na hy āgamena śakyo viśeṣo 'bhidhātum, kasmāt, na hi viśeṣeṇa kṛtasaṃketaḥ śabda iti.
3tathānumānaṃ sāmānyaviṣayam eva.
4yatra prāptis tatra gatir yatrāprāptis tatra na bhavati gatir ity uktam.
5anumānena ca sāmānyenopasaṃhāraḥ.
6tasmāc chrutānumānaviṣayo na viśeṣaḥ kaścid astīti.
7na cāsya sūkṣmavyavahitaviprakṛṣṭasya vastuno lokapratyakṣeṇa grahaṇam asti.
8na cāsya viśeṣasyāpramāṇakasyābhāvo 'stīti samādhiprajñānirgrāhya eva sa viśeṣo bhavati bhūtasūkṣmagato vā puruṣagato vā.
9tasmāc chrutānumānaprajñābhyām anyaviṣayā sā prajñā viśeṣārthatvād iti.
101.49
11samādhiprajñāpratilambhe yoginaḥ prajñākṛtaḥ saṃskāro navo navo jāyate