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Yoga-sūtra with Vyāsa's bhāṣya · 1.31
30 duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ
Translation. Pain (duḥkha), mental agitation from thwarted desire (daurmanasya), trembling of the limbs (aṅgamejayatva), inhalation (śvāsa), and exhalation (praśvāsa) are concomitants of the distractions (vikṣepa).
Grammar check: 1 words pass / 1 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 |
|---|
| duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsāḥ | duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsa | pass |
| vikṣepasahabhuvaḥ | vikṣepasahabhū | fail |
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 continuous expression is one five-member itaretara-dvandva rather than five independently inflected words.→ A five-member masculine plural itaretara-dvandva whose members are duḥkha, daurmanasya, aṅgamejayatva, śvāsa, and praśvāsa.
ys [1, 3, 4, 5, 6, 7]duḥkham ādhyātmikam ādhibhautikam ādhidaivikaṃ ca.
daurmanasyam icchāvighātāc cetasaḥ kṣobhaḥ.
yad aṅgāny ejayati kampayati tad aṅgamejayatvam.
prāṇo yad bāhyaṃ vāyum ācāmati sa śvāsaḥ.
yat kauṣṭhyaṃ vāyuṃ niḥsārayati sa praśvāsaḥ.
ete vikṣepasahabhuvo vikṣiptacittasyaite bhavanti.
The commentary successively defines the five members and then resumes them collectively with ete, ‘these,’ as plural concomitants.
duḥkha denotes pain or suffering broadly, not only mental sorrow or bodily pain.→ Pain (duḥkha), with the commentary’s threefold scope.
ys [1, 2]duḥkham ādhyātmikam ādhibhautikam ādhidaivikaṃ ca.
yenābhihatāḥ prāṇinas tadapaghātāya prayatante tad duḥkham.
Pain is internal, creature- or element-caused, and divine; it is that by which living beings, when afflicted, strive to remove the affliction.
daurmanasya is rendered as mental agitation arising when desire is thwarted, rather than as generic sadness.→ Mental agitation from thwarted desire.
ys [3]daurmanasyam icchāvighātāc cetasaḥ kṣobhaḥ.
Daurmanasya is an agitation of the mind resulting from the thwarting of desire.
aṅgamejayatva denotes trembling or shaking of the limbs.→ Trembling of the limbs.
ys [4]yad aṅgāny ejayati kampayati tad aṅgamejayatvam.
That which makes the limbs move—makes them tremble—is aṅgamejayatva.
śvāsa is inhalation and praśvāsa is exhalation in this commentary’s terminology.→ Inhalation (śvāsa) and exhalation (praśvāsa).
ys [5]prāṇo yad bāhyaṃ vāyum ācāmati sa śvāsaḥ.
That by which the breath draws in external air is śvāsa.
ys [6]yat kauṣṭhyaṃ vāyuṃ niḥsārayati sa praśvāsaḥ.
That which expels the air contained in the abdomen is praśvāsa.
vikṣepasahabhuvaḥ is the plural predicate ‘concomitants of the distractions,’ not a further item in the preceding list.→ A genitive tatpuruṣa used as the nominative plural predicate: ‘concomitants of the distractions.’
ys [7, 8]ete vikṣepasahabhuvo vikṣiptacittasyaite bhavanti.
samāhitacittasyaite na bhavanti.
These are concomitants of the distractions; they occur in one whose mind is distracted. They do not occur in one whose mind is concentrated.
The printed final -ā of the first compound represents underlying nominative plural -āḥ before the following v-.
→ Pausal duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsāḥ, with visarga absent before vikṣepa-.
Vyāsa's commentary on this unit
1duḥkham ādhyātmikam ādhibhautikam ādhidaivikaṃ ca.
2yenābhihatāḥ prāṇinas tadapaghātāya prayatante tad duḥkham.
3daurmanasyam icchāvighātāc cetasaḥ kṣobhaḥ.
4yad aṅgāny ejayati kampayati tad aṅgamejayatvam.
5prāṇo yad bāhyaṃ vāyum ācāmati sa śvāsaḥ.
6yat kauṣṭhyaṃ vāyuṃ niḥsārayati sa praśvāsaḥ.
7ete vikṣepasahabhuvo vikṣiptacittasyaite bhavanti.
8samāhitacittasyaite na bhavanti.
91.31
10athaite vikṣepāḥ samādhipratipakṣās tābhyām evābhyāsavairāgyābhyāṃ niroddhavyāḥ.
11tatrābhyāsasya viṣayam upasaṃharann idam āha