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Yoga-sūtra with Vyāsa's bhāṣya · 1.22
21 mṛdumadhyādhimātratvāt tato 'pi viśeṣaḥ
Translation. Because their ardor (saṃvega), though intense, is of a mild, medium, or extreme degree, even among those [practitioners] there is a further gradation in the nearness of the attainment and fruit of samādhi.
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 |
|---|
| mṛdumadhyādhimātratvāt | mṛdumadhyādhimātratva | pass |
| tataḥ | tatas | pass |
| api | api | pass |
| viśeṣaḥ | viśeṣa | 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.
The three members mṛdu, madhya, and adhimātra are coordinated degree-labels, while -tva abstracts their condition. They denote three subdivisions within the already ‘intense’ category of ardor, not three unrelated absolute kinds.→ An internal dvandva followed by -tva, interpreted as mild-intense, medium-intense, and extreme-intense ardor.
ys [1]mṛdutīvro madhyatīvro 'dhimātratīvra iti.
That is: ‘mild-intense, medium-intense, and extreme-intense.’
ys [3]tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.
Because of that distinction too, attainment is near for one whose ardor is mildly intense, nearer for one whose ardor is moderately intense, and nearest for one whose ardor is extremely intense and whose means are extreme—both the attainment of samādhi and its fruit.
The ablative singular in -tvāt is causal: the further gradation exists because of the threefold degree.→ Causal ablative.
ys [3]tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.
Because of that distinction too, attainment is near for one whose ardor is mildly intense, nearer for one whose ardor is moderately intense, and nearest for one whose ardor is extremely intense and whose means are extreme—both the attainment of samādhi and its fruit.
In tato 'pi, tatas refers back to the prior class of practitioners possessing intense ardor; api marks a further distinction even within that class, rather than introducing a temporal ‘then.’→ ‘Even among those [of intense ardor].’
ys [1]mṛdutīvro madhyatīvro 'dhimātratīvra iti.
That is: ‘mild-intense, medium-intense, and extreme-intense.’
ys [2, 3]tato 'pi viśeṣaḥ. tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.
Even within that there is a distinction. Because of that distinction too, attainment is near for one whose ardor is mildly intense, nearer for one whose ardor is moderately intense, and nearest for one whose ardor is extremely intense and whose means are extreme—both the attainment of samādhi and its fruit.
Viśeṣaḥ denotes a gradation specifically in proximity to the attainment and fruit of samādhi: near, nearer, and nearest.→ A practical gradation in proximity to samādhi-attainment and its fruit.
ys [3]tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.
Because of that distinction too, attainment is near for one whose ardor is mildly intense, nearer for one whose ardor is moderately intense, and nearest for one whose ardor is extremely intense and whose means are extreme—both the attainment of samādhi and its fruit.
Vyāsa's commentary on this unit
1mṛdutīvro madhyatīvro 'dhimātratīvra iti.
2tato 'pi viśeṣaḥ.
3tadviśeṣād api mṛdutīvrasaṃvegasyāsannaḥ tato madhyatīvrasaṃvegasyāsannataraḥ, tasmād adhimātratīvrasaṃvegasyādhimātropāyasyāpy āsannatamaḥ samādhilābhaḥ samādhiphalaṃ ceti.
41.22
5kim etasmād evāsannatamaḥ samādhir bha