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Yoga-sūtra with Vyāsa's bhāṣya · 1.1
ādyaṃ prabhavati jagato 'nekadhānugrahāya prakṣīṇakleśarāśir viṣamaviṣadharo 'nekavaktraḥ subhogī / sarvajñānaprasūtir bhujagaparikaraḥ prītaye yasya nityaṃ devo 'hīśaḥ sa vo 'vyāt sitavimalatanur yogado yogayuktaḥ //1// atha yogānuśāsanam
Translation. Whose primal form ever manifests in manifold ways for the world’s blessing and delight,
whose mass of afflictions is spent—the bearer of terrible venom, many-faced and splendidly coiled;
the source of all knowledge, with serpents for his retinue:
may that divine Lord of Serpents protect you, white and stainless-bodied, bestower of yoga (samādhi) and himself joined to yoga.
Now: the treatise of authoritative instruction (anuśāsana) on yoga is taken up.
Grammar check: 24 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 |
|---|
| ādyam | ādya | pass |
| prabhavati | bhū | pass |
| jagataḥ | jagant | pass |
| anekadhā | anekadhā | pass |
| anugrahāya | anugraha | pass |
| prakṣīṇakleśarāśiḥ | prakṣīṇakleśarāśi | pass |
| viṣamaviṣadharaḥ | viṣamaviṣadhara | pass |
| anekavaktraḥ | anekavaktra | pass |
| subhogī | subhogin | pass |
| sarvajñānaprasūtiḥ | sarvajñānaprasūti | pass |
| bhujagaparikaraḥ | bhujagaparikara | pass |
| prītaye | prīti | pass |
| yasya | yad | pass |
| nityam | nityam | pass |
| devaḥ | deva | pass |
| ahīśaḥ | ahīśa | pass |
| saḥ | tad | pass |
| vaḥ | tvad | pass |
| avyāt | av | pass |
| sitavimalatanuḥ | sitavimalatanu | pass |
| yogadaḥ | yogada | pass |
| yogayuktaḥ | yogayukta | pass |
| atha | atha | pass |
| yogānuśāsanam | yogānuśāsana | 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.
atha marks the formal taking-up of the subject matter, not merely temporal succession or an unexpressed auspicious benediction.→ An adhikāra marker, rendered by “Now:” and an implicit “is taken up.”
ys [1]athety ayam adhikārārthaḥ.
The word atha has the sense of establishing the governing topic.
yogānuśāsanam denotes the śāstra that is formally made the present topic, rather than a single command or isolated lesson.→ “The treatise of authoritative instruction on yoga is taken up.”
ys [2]yogānuśāsanaṃ śāstram adhikṛtaṃ veditavyam.
The śāstra called ‘authoritative instruction on yoga’ is to be understood as having been taken up.
Yoga is interpreted technically as samādhi, not generically as bodily discipline, mere yoking, or an unspecified union.→ Yoga (samādhi), expressed in English as meditative absorption while retaining the Sanskrit term.
ys [3]yogaḥ samādhiḥ.
Yoga is samādhi.
ys [4]sa ca sārvabhaumaś cittasya dharmaḥ.
And it is a property of the mind extending over all its levels.
yogānuśāsanam is a genitive tatpuruṣa, yogasya anuśāsanam, with neuter nominative singular syntax.→ Genitive tatpuruṣa: yogasya anuśāsanam.
ys []
The commentary identifies the whole expression but does not explicitly furnish a compound vigraha; the relation is decided grammatically.
ādyaṃ is taken as a substantivized neuter nominative with implicit rūpam and as the subject of prabhavati.→ Neuter nominative: yasya ādyaṃ rūpaṃ prabhavati, “whose primal form manifests.”
ys []
The benedictory verse is not discussed in the supplied commentary; the choice follows the need for an expressed subject of prabhavati and a coherent relative-correlative construction.
jagataḥ is genitive and scopes over both purpose datives, anugrahāya and prītaye.→ “For the world’s blessing and delight.”
ys []
The commentary is silent; semantic and syntactic coordination favors the genitive over the formally possible ablative.
yasya modifies the implicit rūpam associated with ādyam and is answered by saḥ, rather than making the deity act for his own pleasure.→ Relative-correlative construction: “whose primal form …; may that Lord ….”
ys []
No commentary is supplied on the verse. This construal gives both yasya and saḥ clear functions and avoids a reflexive ‘for his own delight’ interpretation.
prakṣīṇakleśarāśiḥ is an outer bahuvrīhi, not three independent syntactic words.→ Bahuvrīhi qualifying ahīśaḥ.
ys []
The commentary does not treat the introductory verse; agreement and sense determine the compound analysis.
sarvajñānaprasūtiḥ is a feminine predicate-apposition, “the source of all knowledge,” referring to the masculine deity.→ Feminine predicate-apposition.
ys []
The commentary is silent; the overt feminine nominative ending and the semantics of prasūti support predicate apposition.
The serpent-related expressions are read as coordinated attributes of ahīśaḥ: venom-bearing, many-faced, coiled, and serpent-retinued.→ Coordinated epithets of the single subject devaḥ ahīśaḥ saḥ.
ys []
No commentary is provided for the invocation; nominative agreement, the correlative saḥ, and the serpent imagery govern the decision.
Vyāsa's commentary on this unit
1athety ayam adhikārārthaḥ.
2yogānuśāsanaṃ śāstram adhikṛtaṃ veditavyam.
3yogaḥ samādhiḥ.
4sa ca sārvabhaumaś cittasya dharmaḥ.
5kṣiptaṃ mūḍhaṃ vikṣiptam ekāgraṃ niruddham iti cittabhūmayaḥ.
6tatra vikṣipte cetasi vikṣepopasarjanībhūtaḥ samādhir na yogapakṣe vartate.
7yas tv ekāgre cetasi sadbhūtam arthaṃ pradyotayati kṣiṇoti ca kleśān karmabandhanāni ślathayati nirodham abhimukhaṃ karoti sa saṃprajñāto yoga ity ākhyāyate.
8sa ca vitarkānugato vicārānugata ānandānugato 'smitānugata ity upariṣṭān nivedayiṣyāmaḥ.
9sarvavṛttinirodhe tv asaṃprajñātaḥ samādhiḥ.
101.1
11tasya lakṣaṇābhidhitsayedaṃ sūtraṃ pravavṛte