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Yoga-sūtra with Vyāsa's bhāṣya · 1.14
13 sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ
Translation. That practice (abhyāsa), however—cultivated for a long time, uninterruptedly, and with reverence (satkāra)—becomes firmly grounded (dṛḍhabhūmi).
Grammar check: 4 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 |
|---|
| saḥ | tad | pass |
| tu | tu | pass |
| dīrghakālanairantaryasatkārāsevitaḥ | dīrghakālanairantaryasatkārāsevita | pass |
| dṛḍhabhūmiḥ | dṛḍhabhūmi | 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.
saḥ is construed as “that practice (abhyāsa),” not as a personal “he.”
→ The masculine pronoun resumes abhyāsa from the preceding discourse; English supplies the antecedent for clarity.
tu is postpositive and contrastive.
→ “However” preserves the contrastive force without making tu a temporal adverb.
dīrghakāla, nairantarya, and satkāra are three distinct qualifications of āsevita rather than one undifferentiated modifier.→ Each factor independently governs āsevita: for a long time, uninterruptedly, and with reverence.
ys [1]dīrghakālāsevito nirantarāsevitaḥ satkārāsevitaḥ.
Cultivated for a long time, cultivated uninterruptedly, cultivated with reverence.
The long compound is analyzed as a complex tatpuruṣa, with dīrghakāla, nairantarya, and satkāra coordinated in an instrumental relation to āsevita.→ The uniform instrumental reconstruction best expresses the coordinated construction; “for a long time” is its idiomatic English rendering. The commentary confirms the three separate relations to āsevita but does not state their suppressed case endings explicitly.
ys [1]dīrghakālāsevito nirantarāsevitaḥ satkārāsevitaḥ.
Cultivated for a long time, cultivated uninterruptedly, cultivated with reverence.
āsevita is translated “cultivated,” not literally “served” or “inhabited.”→ The commentary treats the subject as something brought to completion through disciplined means, supporting the practice-oriented sense of ā-sev.
ys [2]tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravān dṛḍhabhūmir bhavati.
Brought to completion through austerity, celibacy, knowledge, and faith, and endowed with reverence, it becomes firmly grounded.
satkāra denotes reverent, earnest observance rather than hospitality or honour received from another.→ “With reverence” fits both satkāravān in the commentary and the accompanying austerity, celibacy, knowledge, and faith; it also accords with the lexical sense “honour, reverence” [MW s.v. satkāra, 1134,2].
ys [2]tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravān dṛḍhabhūmir bhavati.
Brought to completion through austerity, celibacy, knowledge, and faith, and endowed with reverence, it becomes firmly grounded.
dṛḍhabhūmiḥ is a masculine bahuvrīhi meaning “firmly grounded,” and an implicit bhavati, “becomes,” supplies the predicate.→ The commentary explicitly supplies bhavati and explains the resulting firmness as resistance to being quickly overpowered by the latent impression of outward emergence (vyutthānasaṃskāra). Its masculine anabhibhūtaviṣayaḥ also supports the masculine exocentric analysis.
ys [2]tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravān dṛḍhabhūmir bhavati.
Brought to completion through austerity, celibacy, knowledge, and faith, and endowed with reverence, it becomes firmly grounded.
ys [3]vyutthānasaṃskāreṇa drāg ity evānabhibhūtaviṣaya ity arthaḥ.
The meaning is that its domain is not immediately overpowered by the latent impression of outward emergence.
Vyāsa's commentary on this unit
1dīrghakālāsevito nirantarāsevitaḥ satkārāsevitaḥ.
2tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravān dṛḍhabhūmir bhavati.
3vyutthānasaṃskāreṇa drāg ity evānabhibhūtaviṣaya ity arthaḥ.
41.14
5dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṃjñā vairāgyam