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Yoga-sūtra with Vyāsa's bhāṣya · 1.29
tataḥ pratyakcetanādhigamo 'py antarāyābhāvaś ca
Translation. From that [devotion to Īśvara (īśvarapraṇidhāna)] come also realization of the inward sentient self (pratyak-cetana)—vision of one’s own nature as the puruṣa—and the absence of the obstacles (antarāya).
Grammar check: 5 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 |
|---|
| tataḥ | tatas | pass |
| pratyakcetanādhigamaḥ | pratyakcetanādhigama | pass |
| api | api | pass |
| antarāyābhāvaḥ | antarāyābhāva | pass |
| ca | ca | 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.
Interpret tataḥ as an ablatival source, ‘from that,’ whose contextual antecedent is devotion to Īśvara, rather than merely as temporal ‘then.’→ Ablatival or causal source: ‘from that [devotion to Īśvara].’
ys [1]ye tāvad antarāyā vyādhiprabhṛtayas te tāvad īśvarapraṇidhānān na bhavanti.
Those obstacles beginning with illness do not occur because of devotion to Īśvara.
Parse pratyakcetanādhigamaḥ as pratyakcetanasya adhigamaḥ, realization of the inward sentient self or puruṣa. The apparent -cetanā- is cetana + adhigama under vowel sandhi, not necessarily feminine cetanā ‘consciousness.’→ pratyakcetanasya adhigamaḥ, understood through the commentary’s gloss as vision of one’s own nature as puruṣa.
ys [2]svarūpadarśanam apy asya bhavati.
He also comes to have vision of his own nature.
ys [3]yathaiveśvaraḥ puruṣaḥ śuddhaḥ prasannaḥ kevalo 'nupasargas tathāyam api buddheḥ pratisaṃvedī yaḥ puruṣa
Just as Īśvara, the puruṣa, is pure, clear, isolated, and unaffected, so too is this one, the puruṣa who is aware of the intellect…
Take antarāyābhāvaḥ as a genitive tatpuruṣa, ‘absence of the obstacles,’ referring specifically to the nonoccurrence of the obstacles beginning with illness.→ antarāyāṇām abhāvaḥ, the concrete nonoccurrence of the enumerated obstacles.
ys [1]ye tāvad antarāyā vyādhiprabhṛtayas te tāvad īśvarapraṇidhānān na bhavanti.
Those obstacles beginning with illness do not occur because of devotion to Īśvara.
Read api with the realization of the self and ca as coordinating that result with the absence of obstacles.→ ‘There is also realization … and absence of the obstacles.’
ys [1]ye tāvad antarāyā vyādhiprabhṛtayas te tāvad īśvarapraṇidhānān na bhavanti.
Those obstacles beginning with illness do not occur because of devotion to Īśvara.
ys [2]svarūpadarśanam apy asya bhavati.
He also comes to have vision of his own nature.
Vyāsa's commentary on this unit
1ye tāvad antarāyā vyādhiprabhṛtayas te tāvad īśvarapraṇidhānān na bhavanti.
2svarūpadarśanam apy asya bhavati.
3yathaiveśvaraḥ puruṣaḥ śuddhaḥ prasannaḥ kevalo 'nupasargas tathāyam api buddheḥ pratisaṃvedī yaḥ puruṣa