Sūtra 1.16

Sanskrit text, Unicode transliteration and English translation of Sūtra 1.16:

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥ १.१६ ॥

tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam || 1.16 ||

16. Carried to the extent of indifference to the qualities it is the highest, as it is (then) conducive to a knowledge of God.

The Rajamartanda commentary by King Bhoja:

[English translation of the 11th century commentary by Bhoja called the Rājamārtaṇḍa]

[Sanskrit text for commentary available]

A peculiarity in it is to be described.

[Read Sūtra 1.16]

“It” i.e., “Dispassion.” “Highest” (para) the most estimable. The first degree of “Dispassion” (A. XV) has regard to (ordinary) objects; the second, has regard to the (three) qualities, and it is cive[?] to a knowledge of the distinction between the product qualities and the (nonproduced) soul, from its extreme conduciveness to the perfect suppressive meditation.

Notes and Extracts

[Notes and comparative extracts from other commentaries on the Yogasūtra]

[The object of this aphorism is to divide Dispassion into two kinds; one referring to enjoyable objects and called visayavairāgya [viṣayavairāgya?], and the other to qualities, i.e., to the knowledge of the relation between the discrete and the indiscrete, (vyaktāvyaktadharmakebhyoviraktaḥ), The latter is described to be the highest, or most estimable, because it is more valuable than the former, in the attainment of the final object. The word para is the leading term in the Aphorism, and stands by itself, being predicated by what follow. But Dr. Ballantyne has subordinated it, by reducing it into a predicate. He says “This carried to the utmost is indifference regarding the qualities.” This is obviously not the right meaning.]

Having thus stated the nature of Yoga, the author (next) mentions the differences existing between the nature of that kind of it in which there is consciousness (saṃprajñāta) and that in which consciousness is lost (asaṃprajñāta).