तत्र स्थितौ यत्नोऽऽभ्यासः।।

Aphorisms of Yoga / पातञ्जल योगसूत्र :

Samadhipad 13-14-15-16

समाधिपाद १३-१४-१५-१६

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तत्र स्थितौ यत्नोऽऽभ्यासः।।१३।।

तत्र स्थितौ यत्नः अभ्यास।। 

The effort done to settle in that state of the mind, where all vritti / वृत्ति is suspended, and kept under check is called अभ्यास / abhyAsa.

The word अभ्यास / abhyAsa could be derived in two ways respectively -

from the verb-roots :

√अस् as and √आस् As (both are अदादिगण, and परस्मैपदी, आत्मनेपदी respectively.)

The first again  about what 'is', while the next is about what stays, and still there is another verb-root √भू  that in English has taken the form of the verb - 'be' and then 'being'; synonymous with the 'becoming'.

Again the prefix (उपसर्ग) 'अभि' attached to the verb-roots √अस् and √आस्  gives us the words - अभ्यस् and अभ्यास्  respectively. 

The prefix 'अभि' is used to denote the sense of 'properly', 'well'. 

The first verb-root is applied to convey the sense of existing, while the later, to convey the sense of being.

Either way, when the effort is made to get settled in that state :

(तत्र - तदा दृष्टुः स्वरूपेऽवस्थानम्),

Then this effort is what is the 'abhyAsa'.

स्वरूपे - स्वरूप (locative case) 

अवस्थानम् - (action of getting placed / settled)

Where? 

Where the दृष्टा - the Witness 'is'. 

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः।।१४।।

सः तु दीर्घकाल-नैरन्तर्य-सत्कार-आ-सेवितः दृढभूमिः।।

that effort when made constantly, carefully and regularly, with all due respect / honor, for a long time, becomes the firm foundation for this Yoga of Action. 

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्।।१५।।

दृष्ट-अनु-श्रविक-विषय-वितृष्णस्य वशीकार-संज्ञा वैराग्यम्।।

When there is a sense of revulsion towards all the outward tendencies of the mind, and these tendencies are fully under control, it is called "वैराग्यम् / vairAgyaM" -- synonymous to dispassion. In such a state of mind, there is no attraction towards any of the enjoyments or the experience of either of the objects that are seen or heard about.

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्।।१६।।

तत्-परं पुरुष-ख्यातेः गुण-वैतृष्ण्यम् ।।

One, who is devoted to and well-settled in this state of mind is said to have transcended the (effects of the) three attributes namely ;

the satoguNa - सतोगुण, 

the rajoguNa -रजोगुण 

and the tamoguNa -तमोगुण

These three attributes together are what is

verily the Prakriti / प्रकृति .

दैवी ह्येषा गुणमयी मम माया दुरत्यया।।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।१४।।

- Shrimadbhagvad-gita Chapter 7,

श्रीमद्भगवद्गीता अध्याय ७,

When such a state of mind - गुणवैतृष्ण्यम्  is attained, this is the very :

Awakening of the Intelligence,

पुरुषख्यातेः गुणवैतृष्ण्यम् -  Purusha / पुरुष is utterly devoid of Prakriti / प्रकृति, while Prakriti / प्रकृति is the sum-total of attributes (गुण-समष्टि) only.

To be continued. 

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