1.16
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्
tat paraṃ puruṣa-khyāter guṇa-vaitṛṣṇyam
The line
The higher dispassion is freedom from thirst for the guṇas (गुण), and it comes from discernment of puruṣa (पुरुष).
नेपालीमा
माथिल्लो वैराग्य गुणहरूप्रतिको तृष्णाबाट मुक्त हुनु हो, र त्यो पुरुषको विवेकबाट आउँछ।
Where it sits
This completes the pair begun in 1.12. Practice has been defined (1.13) and given its conditions (1.14). Dispassion has been defined (1.15) and given its higher form (1.16). The stilling of 1.2 now has both of its means.
puruṣa (पुरुष) and guṇa (गुण) are not finished by this line. They return through the second, third, and fourth pādas (पाद). What you need now is only this: puruṣa (पुरुष) is the seer, the guṇas (गुण) are what nature is made of, and telling them apart is the discernment the higher dispassion comes from.
The next sittings, 1.17–1.22, leave the means and describe the samādhi (समाधि) that the means approach. They are written in the same form. Do not start them until the words below are fluent.
Split: tat (तत्) + param (परम्) + puruṣa-khyāteḥ (पुरुषख्यातेः) + guṇa-vaitṛṣṇyam (गुणवैतृष्ण्यम्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| tat (तत्) | nominative singular, neuter | that. The dispassion of 1.15. |
| param (परम्) | nominative singular, neuter | higher, the furthest. |
| puruṣa (पुरुष) | stem | puruṣa (पुरुष). The seer, the one 1.3 called draṣṭṛ (द्रष्टृ). Left untranslated, because "person" and "soul" both add the wrong picture. |
| khyāteḥ (ख्यातेः) | ablative singular of khyāti (ख्याति) | from discernment, from clear seeing. |
| guṇa (गुण) | stem | a guṇa (गुण). One of the three strands of which changing nature is made. Left untranslated. The book describes them at 2.18. |
| vaitṛṣṇyam (वैतृष्ण्यम्) | nominative singular, neuter | freedom from thirst. The abstract of vitṛṣṇa (वितृष्ण), which you met in 1.15. |
The phrases
tat param (तत् परम्) is "that higher one," pointing back at vairāgyam (वैराग्यम्). Before p (प्), the final t (त्) of tat (तत्) stays t (त्). The line is often written as one block, tatparam (तत्परम्), and it is still two words.
guṇavaitṛṣṇyam (गुणवैतृष्ण्यम्) is the predicate: thirstlessness toward the guṇas (गुण).
puruṣakhyāteḥ (पुरुषख्यातेः) says where it comes from. The ablative -eḥ (एः) means "from." From the discernment of puruṣa (पुरुष). The seam you hear in khyāter guṇa (ख्यातेर् गुण) is visarga: khyāteḥ (ख्यातेः) before a voiced g (ग्) becomes khyāter (ख्यातेर्). Same family as vṛttir nidrā (वृत्तिर् निद्रा) in 1.10. An eḥ (एः) or iḥ (इः) before a voiced sound bridges with r (र्).
The higher dispassion is not a stronger dislike of objects. The objects of 1.15 have dropped out. What remains to be seen through is the guṇas (गुण) themselves, the strands of nature the mind is made of. That seeing is puruṣakhyāti (पुरुषख्याति): discerning the seer as distinct from those strands. From that discernment comes a thirstlessness the first dispassion could not reach, because the first was still about objects.
Sanskrit in this line
Ablative of an i (इ)-stem: khyāti (ख्याति) becomes khyāteḥ (ख्यातेः). Read -eḥ (एः) as "from," the source the thing comes out of. You already know locative "in" (svarūpe (स्वरूपे), sthitau (स्थितौ)) and instrumental "by" (-ābhyām (आभ्याम्)). Ablative is the third relation, and this line is where it starts paying rent.
vaitṛṣṇya (वैतृष्ण्य) is an abstract noun made from vitṛṣṇa (वितृष्ण). The -ya (य) ending names the state: not "the thirstless person," but "thirstlessness." vairāgya (वैराग्य) was the same kind of word, made from the absence of rāga (राग).
Say it back
Close the English. Recite 1.12 through 1.16. For each line, one clause: what it defined, and the ending that did the defining.
After 1.16
Words that should come without looking. If one does not, the sitting to repeat is the line listed with it.
| Word | Sense in this unit | Line |
|---|---|---|
| atha (अथ) | now, the teaching begins | 1.1 |
| yoga (योग) | the stilling named in the next word-group | 1.2 |
| citta (चित्त) | mind, the field of the activities | 1.2 |
| vṛtti (वृत्ति) | an activity of that field | 1.2 |
| nirodha (निरोध) | stilling | 1.2 |
| draṣṭṛ (द्रष्टृ) | the seer | 1.3 |
| svarūpa (स्वरूप) | own form | 1.3 |
| sārūpya (सारूप्य) | sameness of form | 1.4 |
| pramāṇa (प्रमाण) | valid knowing | 1.6 |
| viparyaya (विपर्यय) | error | 1.6 |
| vikalpa (विकल्प) | conceptualization | 1.6 |
| nidrā (निद्रा) | sleep | 1.6 |
| smṛti (स्मृति) | memory | 1.6 |
| pratyakṣa (प्रत्यक्ष) | perception | 1.7 |
| anumāna (अनुमान) | inference | 1.7 |
| āgama (आगम) | testimony | 1.7 |
| abhyāsa (अभ्यास) | practice | 1.12 |
| vairāgya (वैराग्य) | dispassion | 1.12 |
| sthiti (स्थिति) | remaining, steadiness | 1.13 |
| puruṣa (पुरुष) | the seer, distinguished from nature | 1.16 |
| guṇa (गुण) | a strand of changing nature | 1.16 |
| khyāti (ख्याति) | discernment | 1.16 |
Endings that should be recognizable in a new line: nominative as "is," genitive -sya (स्य) and draṣṭuḥ (द्रष्टुः) as "of," locative -e (ए) and -au (औ) as "in," instrumental -ābhyām (आभ्याम्) as "by the two," ablative -eḥ (एः) as "from."
When these words come without looking, continue at 1.17. Every line through 4.34 is written in the same form. The place of each one is on the list of all 195 lines.
# Samādhi-pāda (समाधिपाद) 1.17–1.51
The sittings continue in the same form. The joined Devanagari is the line to memorize.
Next
1.17. Cognitive samādhi is accompanied by reasoning, reflection, joy, or the sense of I.