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Yoga-sūtra with Vyāsa's bhāṣya · 1.51
tasyāpi nirodhe sarvanirodhān nirbījaḥ samādhiḥ
Translation. Upon cessation (nirodha) even of that [insight-produced impression], because of the cessation of all [mental activity and its impressions], there is seedless integration (nirbīja samādhi).
Grammar check: 6 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 |
|---|
| tasya | tad | pass |
| api | api | pass |
| nirodhe | nirodha | pass |
| sarvanirodhāt | sarvanirodha | pass |
| nirbījaḥ | nirbīja | pass |
| samādhiḥ | samādhi | 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 genitive pronoun tasya refers to the previously discussed prajñā-/samādhi-produced saṃskāra, not to samādhi itself or to the subsequently mentioned nirodha-produced saṃskāra; api means that even this subtle residual impression must cease.→ The prajñā-/samādhi-produced saṃskāra is the antecedent. The commentary first identifies impressions made by insight as what is inhibited and then says that a cessation-born impression suppresses samādhi-born impressions.
ys [1, 2]sa na kevalaṃ samādhiprajñāvirodhī prajñākṛtānām api saṃskārāṇāṃ pratibandhī bhavati.
kasmāt, nirodhajaḥ saṃskāraḥ samādhijān saṃskārān bādhata iti.
It becomes not only opposed to the insight of samādhi but also an inhibitor of the impressions made by insight. Why? Because a cessation-born impression suppresses the impressions born of samādhi.
The locative nirodhe is temporal or conditional—“upon its cessation”—rather than a static “in restraint.”→ The action noun marks the occasion on which the previously mentioned impression is stopped. The commentary describes cessation as producing an impression that blocks the samādhi-born impressions and explicitly speaks of impressions made by a mind in cessation.
ys [2, 3]nirodhajaḥ saṃskāraḥ samādhijān saṃskārān bādhata iti.
nirodhasthitikālakramānubhavena nirodhacittakṛtasaṃskārāstitvam anumeyam.
A cessation-born impression suppresses impressions born of samādhi. From the experience of temporal succession during the continuance of cessation, the existence of impressions made by the mind in cessation is to be inferred.
Sarvanirodhāt is a causal ablative singular, “because of the cessation of all,” and sarvanirodha is a genitive tatpuruṣa, sarvasya nirodhaḥ. Its contextual scope includes all classes of mental impressions and ultimately the conditioned mind itself.→ The underlying ending is -āt, changed to -ān before nirbījaḥ. The commentary enumerates impressions arising from emergence, cessation, and samādhi, adds those conducive to isolation, and says that the mind bearing them dissolves and ceases.
ys [4]vyutthānanirodhasamādhiprabhavaiḥ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ svasyāṃ prakṛtāv avasthitāyāṃ pravilīyate.
The mind, together with impressions produced by emergence, cessation, and samādhi, as well as those conducive to isolation, dissolves into its own abiding material nature.
ys [6]yasmād avasitādhikāraṃ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ nivartate, tasmin nivṛtte puruṣaḥ svarūpamātrapratiṣṭho 'taḥ śuddhaḥ kevalo mukta ity ucyata iti.
Because the mind, its function completed, ceases together with the impressions conducive to isolation, when it has ceased the person rests solely in its own nature and is therefore called pure, isolated, and liberated.
Nirbīja is understood as a bahuvrīhi qualifying samādhi: “having no seed,” where the relevant seeds are residual saṃskāras capable of sustaining conditioned mind, not physical seeds and not merely manifest thoughts.→ The commentary says that all enumerated impressions accompany the mind into dissolution, that these impressions are not causes of its continued existence, and that the mind finally ceases. This supplies the contextual force of “seedless.”
ys [4, 5]vyutthānanirodhasamādhiprabhavaiḥ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ svasyāṃ prakṛtāv avasthitāyāṃ pravilīyate.
tasmāt te saṃskārāś cittasyādhikāravirodhino na sthitihetavo bhavantīti.
The mind dissolves into its own abiding material nature together with impressions produced by emergence, cessation, and samādhi and with those conducive to isolation. Therefore those impressions, being opposed to the mind’s continued function, are not causes of its persistence.
ys [6]yasmād avasitādhikāraṃ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ nivartate, tasmin nivṛtte puruṣaḥ svarūpamātrapratiṣṭho 'taḥ śuddhaḥ kevalo mukta ity ucyata iti.
Because the mind, its function completed, ceases together with the impressions conducive to isolation, when it has ceased the person rests solely in its own nature and is therefore called pure, isolated, and liberated.
Nirbījaḥ and samādhiḥ form a nominative adjective–noun expression in a verbless nominal clause; English therefore supplies “there is” or “results.”→ “There is seedless samādhi” preserves the Sanskrit nominal syntax. This is a grammatical decision; the commentary does not explicitly gloss the omitted copula.
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Vyāsa's commentary on this unit
1sa na kevalaṃ samādhiprajñāvirodhī prajñākṛtānām api saṃskārāṇāṃ pratibandhī bhavati.
2kasmāt, nirodhajaḥ saṃskāraḥ samādhijān saṃskārān bādhata iti.
3nirodhasthitikālakramānubhavena nirodhacittakṛtasaṃskārāstitvam anumeyam.
4vyutthānanirodhasamādhiprabhavaiḥ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ svasyāṃ prakṛtāv avasthitāyāṃ pravilīyate.
5tasmāt te saṃskārāś cittasyādhikāravirodhino na sthitihetavo bhavantīti.
6yasmād avasitādhikāraṃ saha kaivalyabhāgīyaiḥ saṃskāraiś cittaṃ nivartate, tasmin nivṛtte puruṣaḥ svarūpamātrapratiṣṭho 'taḥ śuddhaḥ kevalo mukta ity ucyata iti.
71.51
8iti śrīpātañjale sāṃkhyapravacane yogaśāstre śrīmadvyāsabhāṣye prathamaḥ samādhipādaḥ 1.
9uddiṣṭaḥ samāhitacittasya yogaḥ.
10kathaṃ vyutthitacitto 'pi yogayuktaḥ syād ity etad ārabhyate