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1.41 - John Henry Thompson - Invent Your Future

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1.41

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41||

[RS] 1.41 Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment (samapatti).

[JW] 1.41 [The mind-stuff] from which, as from a precious gem, fluctuations have dwindled away, is, with reference either to the knower or to the process-of-knowing or to the object-to-be-known, in the state of resting upon [one] of these [three] and in the state of being tinged by [one] of these [three] and [thus] is in the balanced state.

[SS] 1.41 Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is samadhi. [p64]

[TD] 1.41 When the mind is free from distraction, it is possible for all the mental processes to be involved in the object of inquiry. As one remains in this state, gradually one becomes totally immersed in the object. The mind then, like a flawless diamond, reflects only features of the object and nothing else. [p161]

[EB] 1.41 Samapatti, complete absorption of the mind when it is free from its vrttis, occurs when the mind becomes just like a transparent jewel, taking the form of whatever object is placed before it, whether the object be the knower, the instrument of knowledge, or the object of knowledge. [p142]

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(क्षीन, kṣīna) = reduced, minimized, emptied
(वृत्तिः, vṛttiḥ) = opacity; thought waves; waves
(अभिजातस्य, abhijātasya) = clear; transparent
(एव, eva) = how; really; truly
(मणि, maṇi) = diamond; jewel; crystal; precious stone
(ग्रहीतृ, grahītṛ) = perceiver; subject
(ग्रहण, grahaṇa) = perception; subject-object relationship
(ग्राह्येषु, grāhyeṣu) = the perceived; the object
(तत्स्थ, tatstha) = one builds on the other
(तदञ्जनता, tadañjanatā) = one colors the other
(समापत्तिः, samāpattiḥ) = samapatti; a state of enlightenment; samadhi

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