1.4
वृत्तिसारूप्यमितरत्र
vṛtti-sārūpyam itaratra
The line
At other times, the seer is identified with the activities of the mind.
नेपालीमा
अर्को बेला द्रष्टा चित्तका वृत्तिहरूसँग एकरूप हुन्छ।
Where it sits
1.3 and 1.4 are a pair. Then, the seer's own form. Otherwise, the form of whatever the mind is doing. The whole of the practice later in the book is for the sake of the first of those, and for seeing the second while it is happening.
Split: vṛtti-sārūpyam (वृत्तिसारूप्यम्) + itaratra (इतरत्र)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| vṛtti (वृत्ति) | stem, inside the compound | activity. The same word as in 1.2. |
| sārūpyam (सारूप्यम्) | nominative singular, neuter | sameness of form, identification. sa (स) "with, same," rūpa (रूप) "form." |
| itaratra (इतरत्र) | indeclinable | at other times, otherwise. itara (इतर) "other," -tra (त्र) an adverb suffix. |
The phrases
The seer is not named again. It is still the subject, carried forward from 1.3. This carrying is called anuvṛtti (अनुवृत्ति). Sūtras (सूत्र) rely on it. If 1.4 is read as a sentence with no one in it, the line has been cut off from the line it completes.
vṛtti-sārūpyam (वृत्तिसारूप्यम्) is "identification with the activities."
itaratra (इतरत्र) sets the other time: whenever the stilling of 1.2 is not the case.
Together, with the seer brought down from 1.3: otherwise, the seer takes on the form of the activities.
Sanskrit in this line
Anuvṛtti (अनुवृत्ति) is a reading rule, not a new ending. Before you decide a line has no subject, look at the previous line.
-tra (त्र) makes an adverb of place or time: itaratra (इतरत्र) "elsewhere / at the other time." You already saw a cousin of this in tadā (तदा) "then," which is tad (तद्) plus an adverbial -dā (दा).
Say it back
Recite 1.2, 1.3, and 1.4 as one thought. If you cannot, do not open 1.5.
Next
1.5. The activities are fivefold. They are afflicted, or they are not.