तत्स्थतदञ्जनता समापत्तिः। (४१)
Kṣīṇa-vṛtteḥ abhi-jātasya iva maṇeḥ
tat-stha-tad-añjanatā sam-āpattiḥ. (41)
(The citta, mind) with reduced thoughts (has gained) absorption (i.e., complete identification) with cognized, cognizer and cognition, just like a crystal (becoming one with the color of the object near it).
Kṣīṇa-vṛtteḥ, abhi-jātasya, iva, maṇeḥ, grahītṛ-grahaṇa-grāhyeṣu, tat-stha-tad-añjanatā, and sam-āpattiḥ
Kṣīṇa-vṛtteḥ — Sixth case singular feminine gender form of the bahuvrīhi compound kṣīṇa-vṛtti. The compound comprises two substantives kṣīṇa and vṛtti; derived from the verb kṣi with addition of past participial suffix ta and the verb vṛt with feminine gender forming suffix ti.
abhi-jātasya — Sixth case singular masculine gender of the substantive abhi-jāta. It is formed from the verb jan with the prefix abhi and past participial suffix ta.
iva — indeclinable
maṇeḥ — sixth case singular of masculine substantive maṇi.
grahītṛ-grahaṇa-grāhyeṣu — Seventh case plural masculine gender form of the substantive grahītṛ-grahaṇa-grāhya which is a dvandva compound of grahītṛ, grahaṇa and grāhya – all of which are derived from the same verb gṛh with suffixes tṛ, ana and ya respectively.
tat-stha-tad-añjanatā — This is an instance of compounds within a compound, tat-stha and tad-añjanatā being the components.
sam-ā-pattiḥ — This feminine gender word is in first person singular. The substantive is formed from the verb pad with two prefixes, sam and ā
Meaning of Words
Kṣīṇa-vṛtteḥ — (the citta that has) minimal thoughts
abhi-jātasya — in born / inherent
iva — as though,
maṇeḥ — crystal has
grahītṛ-grahaṇa-grāhyeṣu — with reference to the cognizer, cognition and object of cognition
tat-stha-tad-añjanatā — assuming their respective forms (becoming one with the cognizer etc.,)
sam-āpattiḥ — (is) absorption (samādhi).
- Note: The translation is the best rendering, though not a strict word for word meaning. The word tat-stha-tad-añjanatā meaning the color (nature) of that which is at (near) the object. This word is common to both the illustration, the crystal and the illustrated, namely the citta. The citta becomes one with the object of meditation – be it the object, or the subject or the process of meditation.