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Yoga-sūtra with Vyāsa's bhāṣya · 1.24
kleśakarmavipākāśayair aparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ
Translation. The Lord (īśvara) is a distinct self (puruṣa), untouched by afflictions (kleśa), actions (karman), fruition (vipāka), and latent impressions (āśaya).
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 |
|---|
| kleśakarmavipākāśayaiḥ | kleśakarmavipākāśaya | pass |
| aparāmṛṣṭaḥ | aparāmṛṣṭa | pass |
| puruṣaviśeṣaḥ | puruṣaviśeṣa | pass |
| īśvaraḥ | īśvara | 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 initial compound is an itaretara-dvandva coordinating four categories, rather than a tatpuruṣa in which kleśa, karman, and vipāka qualify āśaya.→ Dvandva, expanded as kleśaiś ca karmabhiś ca vipākaiś cāśayaiś ca.
ys [1, 2, 3, 4]avidyādayaḥ kleśāḥ.
kuśalākuśalāni karmāṇi.
tatphalaṃ vipākaḥ.
tadanuguṇā vāsanā āśayāḥ.
The afflictions are ignorance and the rest. Actions are wholesome and unwholesome. Their fruit is fruition. The latent impressions are dispositions conforming to that.
The four technical terms are translated respectively as ‘afflictions,’ ‘actions,’ ‘fruition,’ and ‘latent impressions.’ In particular, vipāka is the fruit of action and āśaya denotes result-conforming vāsanās, not merely a physical ‘receptacle’ or ‘seat.’→ The Yoga-technical senses explicitly defined by Vyāsa.
ys [1, 2, 3, 4]avidyādayaḥ kleśāḥ.
kuśalākuśalāni karmāṇi.
tatphalaṃ vipākaḥ.
tadanuguṇā vāsanā āśayāḥ.
The afflictions are ignorance and the rest; actions are wholesome and unwholesome; their fruit is fruition; and latent impressions are dispositions conforming to that fruit.
The instrumental compound is construed with aparāmṛṣṭaḥ: īśvara is ‘untouched by’ the four categories. The commentary explains this non-contact more specifically as freedom from the experience of their fruit, through which these mind-resident factors are ordinarily attributed to a puruṣa.→ ‘Untouched by’ the four categories, with the commentary's bhoga-based explanation.
ys [5, 6, 7]te ca manasi vartamānāḥ puruṣe vyapadiśyante, sa hi tatphalasya bhokteti.
yathā jayaḥ parājayo vā yoddhṛṣu vartamānaḥ svāmini vyapadiśyate.
yo hy anena bhogenāparāmṛṣṭaḥ sa puruṣaviśeṣa īśvaraḥ.
Although they occur in the mind, they are attributed to the puruṣa, for he is the experiencer of their fruit—just as victory or defeat, occurring among the warriors, is attributed to their master. He who is untouched by this experience is the distinct puruṣa, the Lord.
puruṣaviśeṣa is taken as a ṣaṣṭhī-tatpuruṣa, puruṣāṇāṃ viśeṣaḥ: a distinct one among puruṣas. Its distinctness is not merely that of an ordinary puruṣa who has attained liberation, because īśvara has neither past nor future connection with bondage.→ Ṣaṣṭhī-tatpuruṣa, expressing a uniquely distinct puruṣa while retaining īśvara within the category puruṣa.
ys [8, 9, 10, 11, 12]kaivalyaṃ prāptās tarhi santi ca bahavaḥ kevalinaḥ.
te hi trīṇi bandhanāni cchittvā kaivalyaṃ prāptā īśvarasya ca tatsaṃbandho na bhūto na bhāvī.
yathā muktasya pūrvā bandhakoṭiḥ prajñāyate naivam īśvarasya.
yathā vā prakṛtilīnasyottarā bandhakoṭiḥ saṃbhāvyate naivam īśvarasya.
sa tu sadaiva muktaḥ sadaiveśvara iti.
An objection asks whether there are then many isolated ones who have attained isolation. The reply is that they attained isolation after cutting the three bonds, whereas īśvara's connection with such bondage neither existed nor will exist. A liberated one's prior limit of bondage can be discerned, and a being absorbed into prakṛti can have a later limit of bondage posited; neither applies to īśvara. He is always free and always the Lord.
ys [27]sa ca puruṣaviśeṣa iti.
And he is the distinct puruṣa.
īśvaraḥ is a substantive predicate nominative, ‘the Lord,’ rather than an adjective meaning merely ‘capable’ or ‘powerful.’→ The substantive technical designation ‘the Lord (īśvara).’
ys [21, 26, 27]tasmād yatra kāṣṭhāprāptir aiśvaryasya sa īśvara iti.
tasmād yasya sāmyātiśayair vinirmuktam aiśvaryaṃ sa eveśvaraḥ.
sa ca puruṣaviśeṣa iti.
Therefore, where sovereignty has reached its utmost limit, that is the Lord. Thus he whose sovereignty is free from both equality and superiority is alone the Lord; and he is the distinct puruṣa.
Vyāsa's commentary on this unit
1avidyādayaḥ kleśāḥ.
2kuśalākuśalāni karmāṇi.
3tatphalaṃ vipākaḥ.
4tadanuguṇā vāsanā āśayāḥ.
5te ca manasi vartamānāḥ puruṣe vyapadiśyante, sa hi tatphalasya bhokteti.
6yathā jayaḥ parājayo vā yoddhṛṣu vartamānaḥ svāmini vyapadiśyate.
7yo hy anena bhogenāparāmṛṣṭaḥ sa puruṣaviśeṣa īśvaraḥ.
8kaivalyaṃ prāptās tarhi santi ca bahavaḥ kevalinaḥ.
9te hi trīṇi bandhanāni cchittvā kaivalyaṃ prāptā īśvarasya ca tatsaṃbandho na bhūto na bhāvī.
10yathā muktasya pūrvā bandhakoṭiḥ prajñāyate naivam īśvarasya.
11yathā vā prakṛtilīnasyottarā bandhakoṭiḥ saṃbhāvyate naivam īśvarasya.
12sa tu sadaiva muktaḥ sadaiveśvara iti.
13yo 'sau prakṛṣṭasattvopādānād īśvarasya śāśvatika utkarṣaḥ sa kiṃ sanimitta āhosvin nirnimitta iti.
14tasya śāstraṃ nimittam.
15śāstraṃ punaḥ kiṃnimittam, prakṛṣṭasattvanimittam.
16etayoḥ śāstrotkarṣayor īśvarasattve vartamānayor anādiḥ saṃbandhaḥ.
17etasmād etad bhavati sadaiveśvaraḥ sadaiva mukta iti.
18tac ca tasyaiśvaryaṃ sāmyātiśayavinirmuktam.
19na tāvad aiśvaryāntareṇa tad atiśayyate.
20yad evātiśayi syāt tad eva tat syāt.
21tasmād yatra kāṣṭhāprāptir aiśvaryasya sa īśvara iti.
22na ca tatsamānam aiśvaryam asti.
23kasmāt, dvayos tulyayor ekasmin yugapatkāmite 'rthe navam idam astu purāṇam idam astv ity ekasya siddhāv itarasya prākāmyavighātād ūnatvaṃ prasaktam.
24dvayoś ca tulyayor yugapatkāmitārthaprāptir nāsti.
25arthasya viruddhatvāt.
26tasmād yasya sāmyātiśayair vinirmuktam aiśvaryaṃ sa eveśvaraḥ.
27sa ca puruṣaviśeṣa iti.
281.24
29kiṃ ca