back to questions
Yoga-sūtra with Vyāsa's bhāṣya · 1.9
8 śabdajñānānupātī vastuśūnyo vikalpaḥ
Translation. Conceptual construction (vikalpa) is that which follows word-cognition (śabdajñāna) and is empty of an object.
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 |
|---|
| śabdajñānānupātī | śabdajñānānupātin | pass |
| vastuśūnyaḥ | vastuśūnya | pass |
| vikalpaḥ | vikalpa | 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.
Render vikalpa as the technical category “conceptual construction,” neither valid cognition nor erroneous cognition.→ conceptual construction (vikalpa)
ys [1, 2]sa na pramāṇopārohī.
na viparyayopārohī ca.
It does not fall under valid cognition, nor does it fall under erroneous cognition.
ys [11]tasmād vikalpitaḥ sa dharmas tena cāsti vyavahāra iti.
Therefore that property is conceptually constructed, and on its basis linguistic usage exists.
Take śabdajñāna as a unitary “word-cognition” and construe anupātin as following or depending upon it, rather than coordinating śabda and jñāna.→ following word-cognition; the precise internal relation within śabdajñāna is left open
ys [3]vastuśūnyatve 'pi śabdajñānamāhātmyanibandhano vyavahāro dṛśyate.
Even when it is empty of an object, usage founded on the efficacy of word-cognition is observed.
Understand vastuśūnya as “empty of an object”: the relevant object or property is absent, although verbal predication and usage still occur.→ empty of an object, with continued verbal usage
ys [3]vastuśūnyatve 'pi śabdajñānamāhātmyanibandhano vyavahāro dṛśyate.
Even when it is empty of an object, usage founded on the efficacy of word-cognition is observed.
ys [10]tathānutpattidharmā puruṣa iti, utpattidharmasyābhāvamātram avagamyate na puruṣānvayī dharmaḥ.
Likewise, in saying ‘the puruṣa has the property of non-origination,’ only the absence of the property of origination is understood, not a property inhering in the puruṣa.
Construe both śabdajñānānupātī and vastuśūnyaḥ as coordinate masculine nominative singular predicates of vikalpaḥ; vastuśūnyaḥ does not modify the neuter member jñāna.→ both adjectives predicate of vikalpaḥ
ys []
Vyāsa's commentary on this unit
1sa na pramāṇopārohī.
2na viparyayopārohī ca.
3vastuśūnyatve 'pi śabdajñānamāhātmyanibandhano vyavahāro dṛśyate.
4tad yathā caitanyaṃ puruṣasya svarūpam iti.
5yadā citir eva puruṣas tadā kim atra kena vyapadiśyate.
6bhavati ca vyapadeśe vṛttiḥ.
7yathā caitrasya gaur iti.
8tathā pratiṣiddhavastudharmo niṣkriyaḥ puruṣaḥ, tiṣṭhati bāṇaḥ sthāsyati sthita iti.
9gatinivṛttau dhātvarthamātraṃ gamyate.
10tathānutpattidharmā puruṣa iti, utpattidharmasyābhāvamātram avagamyate na puruṣānvayī dharmaḥ.
11tasmād vikalpitaḥ sa dharmas tena cāsti vyavahāra iti.
121.9
13abhāvapratyayālambanā vṛttir nidrā