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Yoga-sūtra with Vyāsa's bhāṣya · 1.20
19 śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām
Translation. For the other yogins, [concentration termed asaṃprajñāta-samādhi] is preceded by faith (śraddhā), energy (vīrya), recollection (smṛti), meditative composure (samādhi), and discriminative insight (prajñā).
Grammar check: 2 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 |
|---|
| śraddhāvīryasmṛtisamādhiprajñāpūrvakaḥ | śraddhāvīryasmṛtisamādhiprajñāpūrvaka | pass |
| itareṣām | itara | 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.
Supply asaṃprajñātaḥ samādhiḥ as the elided masculine subject and construe itareṣām as ‘for the other yogins,’ rather than as a vague possessive ‘of other things.’ The commentary first says that this is means-conditioned for yogins and later explicitly names the resulting asaṃprajñāta samādhi; it then continues by classifying ‘those’ yogins. This also accords with itara in the plural meaning ‘the rest’ [MW s.v. itara, 164,3].→ ‘For the other yogins, [asaṃprajñāta samādhi] …’
ys [1]upāyapratyayo yogināṃ bhavati.
For yogins it is conditioned by a means.
ys [9]tadabhyāsāt tattadviṣayāc ca vairāgyād asaṃprajñātaḥ samādhir bhavati.
From practice of that and from dispassion toward each respective object, asaṃprajñāta samādhi arises.
ys [11]te khalu nava yogino mṛdumadhyādhimātropāyā bhavanti.
Those yogins, indeed, are nine, according as their means are mild, medium, or intense.
Analyze śraddhāvīryasmṛtisamādhiprajñāpūrvakaḥ as an outer bahuvrīhi: ‘that which has faith, energy, recollection, meditative composure, and insight as its antecedents.’ The first five members are internally coordinated. Although pūrvaka can mean either ‘preceded by’ or ‘accompanied by’ [MW s.v. pūrvaka, 645,1], the commentary presents a temporal and causal progression—faith produces energy, energy is followed by recollection, the mind is composed, and insight then arises—so ‘preceded by’ is chosen.→ Outer bahuvrīhi, translated ‘is preceded by …,’ with all five factors under the scope of pūrvaka
ys [4, 5, 6]tasya hi śraddadhānasya vivekārthino vīryam upajāyate. samupajātavīryasya smṛtir upatiṣṭhate. smṛtyupasthāne ca cittam anākulaṃ samādhīyate.
For one who has faith and seeks discrimination, energy arises. When energy has arisen, recollection presents itself. When recollection is present, the undisturbed mind becomes composed.
ys [7, 8, 9]samāhitacittasya prajñāviveka upāvartate. yena yathārthaṃ vastu jānāti. tadabhyāsāt tattadviṣayāc ca vairāgyād asaṃprajñātaḥ samādhir bhavati.
Discriminative insight comes to one whose mind is composed, through which one knows an object as it really is. From practice of that and from dispassion toward each respective object, asaṃprajñāta samādhi arises.
Render śraddhā as ‘faith,’ but understand it technically as serenity or clarity of mind, not mere assent. Render vīrya as ‘energy’ [MW s.v. vīrya, 1006,3], smṛti as ‘recollection’ [MW s.v. smṛti, 1272,2], samādhi here as ‘meditative composure,’ and prajñā as ‘discriminative insight’ rather than generic knowledge [MW s.v. prajñā, 659,2]. These choices follow the commentary's definitions and descriptions of the factors' functions.→ ‘faith, energy, recollection, meditative composure, and discriminative insight’
ys [2, 3]śraddhā cetasaḥ saṃprasādaḥ. sā hi jananīva kalyāṇī yoginaṃ pāti.
Faith is serenity of mind. Beneficent like a mother, it protects the yogin.
ys [4, 5]tasya hi śraddadhānasya vivekārthino vīryam upajāyate. samupajātavīryasya smṛtir upatiṣṭhate.
For one who has faith and seeks discrimination, energy arises. When energy has arisen, recollection presents itself.
ys [6]smṛtyupasthāne ca cittam anākulaṃ samādhīyate.
When recollection is present, the undisturbed mind becomes composed.
ys [7, 8]samāhitacittasya prajñāviveka upāvartate. yena yathārthaṃ vastu jānāti.
Discriminative insight comes to one whose mind is composed, through which one knows an object as it really is.
Vyāsa's commentary on this unit
1upāyapratyayo yogināṃ bhavati.
2śraddhā cetasaḥ saṃprasādaḥ.
3sā hi jananīva kalyāṇī yoginaṃ pāti.
4tasya hi śraddadhānasya vivekārthino vīryam upajāyate.
5samupajātavīryasya smṛtir upatiṣṭhate.
6smṛtyupasthāne ca cittam anākulaṃ samādhīyate.
7samāhitacittasya prajñāviveka upāvartate.
8yena yathārthaṃ vastu jānāti.
9tadabhyāsāt tattadviṣayāc ca vairāgyād asaṃprajñātaḥ samādhir bhavati.
101.20
11te khalu nava yogino mṛdumadhyādhimātropāyā bhavanti.
12tadyathā