क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu
tatsthatadañjanatā samāpattiḥ
- kṣīṇa
- vṛtteḥ
- abhijātasya
- iva
- maṇeḥ
- grahītṛ
- grahaṇa
- grāhyeṣu
- tat
- stha
- tat
- añjanatā
- samāpattiḥ
Shaivism (Shaiva philosophy)
[«previous (K) next»] — Kshina in Shaivism glossary
Source: Brill: Śaivism and the Tantric Traditions
Kṣīṇa (क्षीण) refers to “destruction (of the experiences that need to be experienced)” [?], according to the Jayadrathayāmala, Ṣaṭka 1 verse 13.3-18.—Accordingly, “[…] But that initiation which [is performed] after [all experiences that] need to be experienced have waned (kṣīṇa-bhogyavaśa), that is the piṇḍapātikā (i.e. which causes the dropping of the body). [The Ācārya] should take hold [of the soul] through yoga and expel it with the razor and other fierce mantras in order to bring its union [with the deity] through the highest fusion. For this is the [initiation which] bestows liberation immediately”.
Shaktism (Shakta philosophy)
[«previous (K) next»] — Kshina in Shaktism glossary
Source: Google Books: Manthanabhairavatantram
Kṣīṇa (क्षीण) refers to “thin” (and is used to describe Kālī), according to the Ciñcinīmatasārasamuccaya verse 7.220cd-222.— As she consumes everything into her inherent emptiness, with no residue, Kālī is ‘thin’ (kṣīṇa) and ‘lean’ (kṛṣa) and hence her name Kṛṣodarī. As the transcendental Void, she is the Abyss of Kula (Kulagahvarī). This is her tranquil state of repose. Her emergent state is the Wheel of the Sun of Consciousness. As the transcendental Void, she consumes the Void of the transient immanent sphere of time. This takes place as each object of sense is ‘consumed’ by consciousness and ‘relished’ there, it arouses the pure aesthetic delight of wonder: […]
Sanskrit dictionary
[«previous (A) next»] — Abhijatya in Sanskrit glossary
Source: DDSA: The practical Sanskrit-English dictionary
Ābhijātya (आभिजात्य).—[abhijātasya bhāvaḥ ṣyañ]
1) Nobility of birth; आभिजात्यं हि ते मन्ये यथा मातुस्तथैव च (ābhijātyaṃ hi te manye yathā mātustathaiva ca) Rām.2.35.17. °शंसिनी च नम्रता (śaṃsinī ca namratā) Daśakumāracarita 137; Ratnāvalī 3.18; Mv.2.18.
2) Rank.
3) Learning.
4) Beauty.
Derivable forms: ābhijātyam (आभिजात्यम्).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionary
Iva (इव).—ind.
1) Like, as (showing upamā or comparison); वागर्थाविव संपृक्तौ (vāgarthāviva saṃpṛktau) R.1.1; वैनतेय इव विनतानन्दनः (vainateya iva vinatānandanaḥ) K.5.
2) As if, as it were (denoting utprekṣā); पश्यामीव पिनाकिनम् (paśyāmīva pinākinam) Ś.1.6. लिम्पतीव तमोङ्गानि वर्षतीवाञ्जनं नभः (limpatīva tamoṅgāni varṣatīvāñjanaṃ nabhaḥ) Mṛcchakaṭika 1.34.
3) Little, somewhat, perhaps; कडार इवायम् (kaḍāra ivāyam) G. M.
4) (Added to interrogative words), ‘Possibly’, ‘I should like to know’, ‘indeed’; विना सीतादेव्या किमिव हि न दुःखं रघुपतेः (vinā sītādevyā kimiva hi na duḥkhaṃ raghupateḥ) Uttararāmacarita 6.3; [ka iva] of what sort, what like; क इव कालः (ka iva kālaḥ) Mālatīmādhava (Bombay) 2; what a long time has elapsed.
5) इव (iva) is frequently used with adverbs, especially with such as involve restriction, by way of emphasis in the sense of even or just so, just, exactly, quite, indeed, very; मुहूर्तमिव (muhūrtamiva) but for a moment; किंचिदिव (kiṃcidiva) just a little bit; so ईषदिव, नाचिरादिव (īṣadiva, nācirādiva), &c.; (iva is considered by grammarians as forming compounds with the word after which it stands; ivena samāso vibhaktyalopaśca Vārt. on P.II.4.71. Sk.).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
abhijātasya sixth case singular (possessive) of abhijāta In Indian mythology, abhijta refers to a special gem that fulfills all wishes. It is said to have the capacity to produce anything the wearer of the gem wishes.
iva like maṇeḥ sixth case singular (possessive) of maṇi, jewel
grahītṛgrahaṇagrāhyeṣu = grahītṛ + grahaṇa + grāhya (sixth case plural)
- grahītṛ recipient; perceiver; the witness
- grahaṇa the process of receiving, perceiving; in this context, the process of concentration
- grāhya receivable; perceivable; in this context, the object of concentration
Together, the compound means in relation to the object of meditation, the process of meditation, and the pure transcendental consciousness that witnesses all internal states and functions.
tatsthatadañjanatā = tat + stha + tad + añjanatā
- tat that
- stha standing; established in; based upon
- tad that
- añjanatā the quality of having a color or characteristics
samāpattiḥ the end result; conclusion; mental occurrence
In this sutra, Patanjali is making two important points: first, the mind is like a wish-yielding gem, and second, the mind has the ability to assume the color of anything in its proximity. The first point indicates that the mind is a field of a limitless creative energy. It has the capacity to create, maintain, and demolish anything it wishes. The mind is creator of both its misery and of its happiness. It has the capacity both to guide and to misguide, to bless and to curse. However, as described in the previous sutra, once the mind is clear, calm, and tranquil and has gained the ability to focus on both the subtlest and grossest, the minutest and the biggest, it has no taste for anything negative, destructive, and painful.
The yogi with a crystal-clear mind lives in the world and yet remains unaffected by it.
The second point indicates that, like a crystal, a clear, calm, and tranquil mind assumes the color of whatever lies in its closest proximity. Because it has lost its taste for that which is negative, destructive, and painful, it naturally discovers that which is positive, constructive, and joyful. Such a mind, propelled by the law “similar attracts similar” is drawn toward that which is good and auspicious, and vice versa. The result is that this crystal-clear mind finds itself on the path of transformation effortlessly. For a yogi with such a mind this world is beautiful, peaceful, and joyful. Nothing is distasteful—everything is good and auspicious. The idea of discomfort has vanished from his life. He is content.
The yogi with a crystal-clear mind lives in the world and yet remains unaffected by it. She is fully aware of her thought process but does not identify herself with her thoughts. She is fully aware of her goals and objectives, but those goals and objectives do not taint her mind. She enjoys every bit of this world, and once the enjoyment is over, no trace of the past lingers in her mind. She is free of the memories of the past and thus has no reason to be anxious about the future. Such a person is liberated here and now.
The observer, perceiver
The observation, perception
The object of perception, that which is perceived
When the mind becomes transparent due to the reduction of the vrittis or transformations of the mind in meditation, the nature of its object gets reflected through it and the character of the object gets so absorbed into the transparent structure of the mind that the mind and the object become inseparable, as the colour of an object brought near a pure crystal gets absorbed into the crystal itself and the colour and the crystal become indistinguishable.
* * *
The sutra here cited does not necessarily speak of the union, but of such an intense absorption of oneself with the other that the two remain indistinguishable for practical purposes, like the crystal and the colour of the object brought near it. It is here that the mind has an insight into the nature of the object. This is what they call intuition or direct knowledge, immediate apprehension, and entering of the mind into the object rather than a study of the object by the mind. The mind does not study the object. It enters into the object and partakes of the nature of the object. This is the condition of the mind described in this sutra: kṣīṇavṛtteḥ abhijātasye iva maṇeḥ grahītṛ grahaṇa grāhyeṣu tatstha tadañjanatā samāpattiḥ.
In general, when the meditative concentrations of both the form and formless realms are referred to together, they are called meditative absorption. However, technically, dhyāna the refers specifically the levels of concentration in the form realm and samāpatti to those in the formless realm.
* * *
samapatti can be literally translated as “correct entrance.”
(41) When the fluctuations of the mind are weakened,the mind appears to take on the features of the object of meditation–whether it be the cognizer (grahītṛ),the instrument of cognition (grahaṇa) or the object cognized (grāhya)–as does a transparent jewel, and this identification is called samāpatti or engrossment.
‘When the activity of the mind is under control, the mind becomes like pure crystal, reflecting equally without distortion, the perceiver, the perception and the perceived’.
* * *
Osho explains that mind is a process like a wave, but it has no substance in it. If it has no substance it can disappear without leaving a single trace behind. It’s like waves disappearing in the ocean. Waves are disturbances for the ocean due to wind. Likewise, mind is a disturbance of consciousness cause by thoughts. It creates chaos. However, the disturbances are always on the surface or the periphery but not at the center or at depths. Thus, if one moves to the center, control is attained. The whole of Yoga is nothing but centering, moving towards the center, getting rooted there and abiding there. From there the whole perspective changes. The waves or disturbances or the thoughts are still there on the surface, but they do not belong to the yogī. He does not get affected by it.
This is the state referred to as ‘the pure Self,’ ‘the Formless,’ and ‘pure Consciousness’
samapatti equanimity- entrance into samādhi, or at entrance into equanimity (leading) to samādhi.
Patanjali's yoga sutras 
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