3.35
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात् स्वार्थसंयमात् पुरुषज्ञानम्
sattva-puruṣayor atyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthāt svārtha-saṃyamāt puruṣa-jñānam
The line
Experience is an idea that does not distinguish sattva and puruṣa (पुरुष), which are utterly unmixed, and it is for the sake of another. From saṃyama (संयम) on what is for oneself, knowledge of puruṣa (पुरुष).
नेपालीमा
भोग त्यो प्रत्यय हो जसले एकदम नमिसिएका सत्त्व र पुरुषलाई छुट्याउँदैन, र त्यो अर्काका लागि हुन्छ। आफ्नै लागि भएको कुरामा संयमबाट पुरुषको ज्ञान हुन्छ।
Where it sits
The hinge of the pāda (पाद). The powers so far were knowledge of this and that. This line says what ordinary experience is: a failure to distinguish mind-at-its-clearest from the seer. And it says how puruṣa (पुरुष) is known. 3.36 lists what else is born from that. 3.37 says those births are obstacles in samādhi (समाधि).
Split: sattva (सत्त्व) + puruṣayoḥ (पुरुषयोः) + atyanta (अत्यन्त) + asaṃkīrṇayoḥ (असंकीर्णयोः) + pratyaya (प्रत्यय) + aviśeṣaḥ (अविशेषः) + bhogaḥ (भोगः) + parārthāt (परार्थात्) + sva (स्व) + artha (अर्थ) + saṃyamāt (संयमात्) + puruṣa (पुरुष) + jñānam (ज्ञानम्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| sattva (सत्त्व) | stem | sattva. The light strand, the mind at its clearest. |
| puruṣayoḥ (पुरुषयोः) | genitive dual | of sattva and puruṣa (पुरुष). |
| atyanta (अत्यन्त) | stem | utterly, to the extreme. |
| asaṃkīrṇayoḥ (असंकीर्णयोः) | genitive dual | of the two that are unmixed. They are not blended. The ending agrees with the dual. |
| pratyaya (प्रत्यय) | stem | an idea. |
| aviśeṣaḥ (अविशेषः) | nominative singular, masculine | a non-distinction. An idea that does not tell them apart. |
| bhogaḥ (भोगः) | nominative singular, masculine | experience. That non-distinction is experience. |
| parārthāt (परार्थात्) | ablative singular | because it is for another's sake. Experience is for the puruṣa (पुरुष), not for the mind. |
| sva (स्व) | stem | one's own. |
| artha (अर्थ) | stem | sake, purpose. |
| saṃyamāt (संयमात्) | ablative singular | from saṃyama (संयम) on what is for oneself. |
| puruṣa (पुरुष) | stem | puruṣa (पुरुष). |
| jñānam (ज्ञानम्) | nominative singular, neuter | knowledge. |
The phrases
Sattva and puruṣa (पुरुष) are utterly unmixed. The genitive dual says so twice: of the two, of the two that are unmixed. atyanta (अत्यन्त) + asaṃkīrṇa (असंकीर्ण) is a (अ) + a (अ) = ā (आ). Experience is the idea that fails to distinguish them. pratyaya (प्रत्यय) + aviśeṣa (अविशेष) is a (अ) + a (अ) = ā (आ). And that experience is for the sake of another, parārthāt (परार्थात्), ablative of cause.
From saṃyama (संयम) on what is for oneself, svārtha (स्वार्थ), knowledge of puruṣa (पुरुष). sva (स्व) + artha (अर्थ) is a (अ) + a (अ) = ā (आ). The line splits experience from the knowledge that ends it. Experience is the confusion. Saṃyama (संयम) on one's own sake is knowledge of the puruṣa (पुरुष).
Sanskrit in this line
Dual genitive -yoḥ (योः) for exactly two, sattva and puruṣa (पुरुष). Do not let the long compound blur them into one substance. The line's whole point is that they are asaṃkīrṇa (असंकीर्ण), unmixed. Ablative parārthāt (परार्थात्) is the reason experience exists. Ablative saṃyamāt (संयमात्) is the practice that knows the one it exists for.
Say it back
Say the two that are unmixed. Then say what experience is. Then say what the saṃyama (संयम) is on.
Next
3.36. From that are born intuitive hearing, feeling, sight, taste, and smell.