तस्यापि निरोधे सर्वनिरोधान्निर्बीजस्समाधिः। (५१)
Tasyāpi nirodhe sarvanirodhānnirbījassamādhiḥ.
(Tasya api nirodhe sarva-nirodhāt
nirbījaḥ samādhiḥ) (51)
When even that (ṛtambhara, sabīja samādhi)
is restrained, (there ensues) seedless meditative absorption (nirbījaamādhi).
Tasya, api, nirodhe, sarva-nirodhāt, nirbījaḥ and samādhiḥ
Tasya Sixth case singular of pronoun tat
Nirodhe Seventh case singular masculine gender form of nirodha derived from the verb rudh with prefix ni and suffix a.
Sarva-nirodhāt Fifth case singular form of the sixth case of tatpuruṣa compound sarvanirodha from sarva and nirodha.
Nirbījaḥ First case singular masculine gender form of nirbīja, from the verb īj with prefixes ni and vi and suffix a.
Samādhiḥ First case singular masculine gender.
Tasya Of that (ṛtambhara)
Api also, even
Nirodhe when there is restraint / on restraint
Sarva-nirodhāt because of restraint of all
(Tajjaḥ saṁskāraḥ anya-saṁskāra-pratibandhī) (50)
The subtle impression born out of that (truth bearing wisdom) obstruct other impressions.
Tajjaḥ, saṁskāraḥ and anya-saṁskāra-pratibandhī
Tajjaḥ First case singular, masculine gender of the compound tajja. This is derived from pronoun tat as the first member of the compound and the verb jan with suffix a.
saṁskāraḥ First case singular, masculine gender of saṁskāra. This is derived from the verb kṛ with prefix sam and suffix a.
anya-saṁskāra-pratibandhī First case singular, masculine gender form of anya-saṁskāra-pratibandhin. Anya-saṁskāra is a type of tatpuruṣa compound of words anaya and saṁskāra. Pratibandhin is from the verb badh with prefix prati and suffix in. anya-saṁskāra-pratibandhin is a sixth case tatpuruṣa compound of words anya-saṁskāra and pratibandhī.
Tajjaḥ-saṁskāraḥ Subtle impressions born out of that (ṛtambharā prajñā)
Anya-saṁskāra-pratibandhī (is) opposed to other subtle impressions.
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्। (४९)
(Śruta-anumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt) (49)
(It, Ṛtaṁbharā) has a different focus from that of inference and scripture, because it has a particular (/ unique) object (namely the subject, the self, puruṣa).
Śruta-anumāna-prajñābhyām, anya-viṣayā and viśeṣārthatvāt
Śruta-anumāna-prajñābhyām Fifth case dual feminine gender form of the compound Śruta-anumāna-prajñā comprising Śruta, anumāna and prajñā. Śruta is from the verb Śru and participle ta; anumāna is from the verb mā with prefix anu and suffix ana.
Anya-viṣayā First case singular feminine gender form of the bahuvrīhi compound formed from anya and viṣaya.
Viśeṣārthatvāt Fifth case singular neuter gender form of the word Viśeṣārthatva. This is from the compound Viśeṣārtha to which a taddhita suffix tva is added. The fifth case is used to indicate ‘cause’.
Śruta-anumāna-prajñābhyām different from knowledge (gained) through Śruti, scripture and inference
Anya-viṣayā different object
Viśeṣārthatvāt Since it has a special / unique object (namely the self)
ऋतंभरा तत्र प्रज्ञा। (४८)
Ṛtaṁbharā tatra prajñā.
(Ṛtaṁbharā tatra prajñā) (48)
In that state (of sabīja-samāpatti there is) clear cognition is only Truth (of oneself). (48)
Ṛtaṁbharā, tatra, and prajñā
Ṛtaṁbharā First case singular feminine gender form of Ṛtaṁbhara, a compound formed from Ṛtam and bhara. These two component words are formed from the verbs ṛ with suffix ta and bhṛ with suffix a respectively.
Tatra Seventh case singular of the pronoun tat.
Prajñā First person singular feminine gender form of Prajñā from the verb jan suffixes a and ā
Ṛtaṁbharā Filled with truth, in context it means there is no error or confusion about the nature of oneself. Technically this word is also used in the tradition as a sabīja-samāpatti called dharmamegha.
Tatra There, in that state of sabīja-samāpatti
Prajñā Cognition, understanding
(Nirvicāra-vaiśāradye adhyātma-prsādaḥ) (47)
When one is an adept in Nirvicāra-samāpatti
there is clarity regarding the core of the self.
Nirvicāra-vaiśāradye and adhyātma-prsādaḥ
Nirvicāra-vaiśāradye Seventh case singular, neuter gender form of Nirvicāra-vaiśāradya, a compound. This sixth case tatpuruṣa compound has two component words, Nirvicāra and vaiśāradya. The second word is formed from viśārada by adding taddhita suffix ya. Viśārada is from the verb śṝ with prefix vi and suffixes ad, and a.
adhyātma-prsādaḥ First case singular, masculine gender form of adhyātma-prasāda. This sixth case tatpuruṣa compound has two component words, adhyātma and prasāda.
prasāda is derived from the verb sad with prefix pra and suffix a.
adhyātma is an indeclinable compound formed from adhi and ātman
Nirvicāra-vaiśāradye When there is an proficiency in nirvicāra-samāpatti
adhyātma-prsādaḥ (there is) clarity regarding the core of one’s Being, the puruṣa.
adhyātma centered on oneself, core of oneself, core of one’s being. The indeclinable prefix adhi is used in the sense of location.
prasāda clarity, steadiness.
ता एव सबीजस्समाधिः। (४६)
Tā eva sabījassamādhiḥ.
(Tāḥ eva sabījaḥ samādhiḥ) (46)
They are indeed (only) samādhi-s with seed.
Tāḥ, eva, sabījaḥ and samādhiḥ
Tāḥ First case plural, feminine gender form of the pronoun tat.
sabījaḥ First case singular masculine gender form of the compound sabīja, a compound formed by the component words, the indeclinable saha and bīja.
samādhiḥ First case singular masculine gender form of samādhi, formed from the verb dhā with prefixes sam and ā and the suffix i.
Tāḥ They (meaning the types of samādhi-s mentioned in earlier aphorisms — savitarka, nirvitarka, savicāra and nirvicāra)
sabījaḥ with seed
- Samādhi / samāpatti with seed indicates that the seed of one’s latent impressions remain, thus the yogin can be potentially taken over by those latent tendencies. That is, all types of samprañata samādhi-s mentioned in sūtra1-17 belong to this type.
(Sūkṣma-viṣayatvam ca aliṅga-paryavasānam) (45)
Subtle nature of objects ends in that which is devoid of any pointers to it (Prakṛti). (45)
Sūkṣma-viṣayatvam, ca and aliṅga-paryavasānam
Sūkṣma-viṣayatvam First case singular neuter gender of sūkṣma-viṣayatva. This is formed from the compound sūkṣma-viṣaya with addition of a taddhita suffix tva having the sense ‘the nature of. Sūkṣma-viṣaya is a type of tatpuruṣa compound, called karmadhāraya formed from sūkṣma and viṣaya.
aliṅga-paryavasānam First case singular neuter gender of the bahuvrīhi compound aliṅga-paryavasāna from the words aliṅga and paryavasāna. Aliṅga is formed from the term liṅga with a prefix called negative particle (more like addition of un / in / a to words – imaginable / imitable / typical). Paryavasāna is formed from the verb so with prefixes pari and ava and suffix ana.
Sūkṣma-viṣayatvam The nature of subtle object. Sūkṣma subtle, viṣaya object, viṣayatva nature of the object
Aliṅga-paryavasānam is that which ends in the attributeless. Aliṅga etymologically means that which has no liṅga, attribute, pointer. That is, there is no way to express what it is, the cause of everything, prakṛti.
- This aphorism elaborates on nirvicāra-samāpatti practice, that the object of focus is not expressible by any description.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता। (४४)
Etayaiva savicārā nirvicārā ca
(Etayā eva savicārā nirvicārā ca
sūkṣma-viṣayā vyākhyātā) (44)
Indeed in this manner, the subtler objects of reflective and non-reflective samāpatti (are) explained.
Etayā, eva, savicārā, nirvicārā, ca, sūkṣma-viṣayā and vyākhyātā.
Etayā Third case singular feminine gender pronoun etat.
savicārā First case singular feminine gender form of savicāra. This is a compound of viacāra with the word saha, viacāra itself is formed from the verb car with prefix vi and suffix a.
nirvicārā Is also a first case singular feminine gender form, but of nirviacāra. This word is formed by the addition of prefix nis to vicāra.ca indeclinable
sūkṣma-viṣayā A type of tatpuruṣa compound, the component words being sūkṣma and viṣaya. The word is in first case singular, feminine gender.
vyākhyātā The word also is in first case singular, feminine gender. Vyākhyātā is from the verb khyā with prefixes vi and ā, and suffix ta and feminine gender forming suffix ā.
Etayā By this (In this manner, likewise)
nirvicārā non-reflective (supra-reflective)
sūkṣma-viṣayā subtle subject
(samāpatti from 1-42) samādhi
vyākhyātā (is) explained
- Similar to deliberative samādhi evolving to non-deliberative, the subtler reflective and nonreflective (also translated as supra-reflective) samādhis are further evolution, or progression of samādhi states of the mind. (Ref. Sūtra 1-17 mentions the types of samprajñāta samādhi.)