Chapter-4, Sutra 34

Patanjali Yogasutra 4.34

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ।

"The dissolution of the gunas (qualities of Nature), which have become devoid of purpose for the Purusha, is termed Kaivalya. It is the establishment of the Self in its Pure Essence or the Realization of the power of Pure Consciousness."

This Sutra concludes the Yoga Sutras by describing the Ultimate State of Realization (Kaivalya). Here, the gunas—the fundamental qualities of Nature (Sattva, Rajas, Tamas)—revert to their origin, as they no longer serve a purpose for the Purusha (the individual Self). This state is achieved when the yogi fully understands the distinction between the Self (Purusha) and the non-self (Prakriti or Nature). The dissolution of the gunas signifies the cessation of the cycle of birth, death, and rebirth, allowing the Purusha to reside in its True, Pure State, unaffected by external phenomena.

Kaivalya as Pure Consciousness:

Kaivalya is described as the establishment of the Purusha in its Pure Essence, which is an unbounded state of Pure Consciousness. This State is beyond the dualities of material existence and free from all constraints of the mind and body. The term Svarūpa-pratiṣṭhā emphasizes that the Self remains firmly rooted in its True form, experiencing the Infinite Bliss of Realization. This Ultimate Realization is not a state of nothingness but rather a profound Realization of the Self's eternal, unchanging Nature.

For practitioners, this Sutra highlights the culmination of the path of yoga—detachment from the material and subtle bindings of existence. By overcoming ignorance (Avidya), desires, and attachments, the yogi achieves Realization, which is not a new State but the rediscovery of the ever-present Pure Consciousness. This Sutra underscores the transient nature of worldly experiences and the Eternal Nature of the Self, inspiring seekers to transcend the limitations imposed by gunas and Realize the unconditioned Freedom of Kaivalya.

Swami Vivekanand said:

"Nature’s task is done, this unselfish task which our sweet nurse Nature had imposed upon herself. As it were, she gently took the self-forgetting soul by the hand, and showed him all the experiences in the Universe, all manifestations, bringing him higher and higher through various bodies, till his glory came back, and he remembered his own Nature. Then the kind mother went back the way she came, for others who have also lost their way in the trackless desert of life. And thus she is working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of Perfection, of Self-Realization. Glory unto those who have realised their own Nature! May their blessings be on us all!"

Comparative Context from Vedic Texts

Bhagavad Gita 14.20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।

जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते।।

"When the embodied being transcends these three gunas that arise from the body, they become free from birth, death, old age, and suffering and attain immortality."

Like the Yogasutra, this verse emphasizes transcending the gunas as a pathway to liberation. The Gita elaborates on the gunas' role in binding the soul to material existence and highlights liberation as the state of immortality and freedom from suffering.

Mundaka Upanishad 3.2.9

स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति।

नास्याब्रह्मवित्कुले भवति। तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति।।

"One who knows that Supreme Brahman becomes Brahman itself. In their lineage, none remains ignorant of Brahman. Such a person transcends sorrow, sin, and the knots of the heart, becoming immortal."

This Upanishadic verse resonates with the concept of Kaivalya, describing liberation as transcending sorrow and ignorance. The focus on becoming Brahman reflects the establishment in pure consciousness similar to the Yogasutra.

Yoga Vashishta 6.2.207

यदा सर्वनिर्वृत्तानि कर्माणि मनसश्च या।

आत्मा तिष्ठति स्वरूपे तदा कैवल्यमश्नुते।।

"When all actions and the movements of the mind cease, and the Self rests in its own essence, then one attains Kaivalya."

The Yoga Vashishta closely parallels the Yogasutra in describing liberation as the cessation of mental activity and the establishment in the Self’s Essence, underscoring the idea of Pure Consciousness.

These verses collectively highlight the universality of the concept of Spiritual Realization across Vedic philosophy, affirming the Yogasutra's emphasis on transcending the gunas to achieve Ultimate Freedom.

This ends the discussion on The Patanjali Yogasutra..

Om Tat Sat ...

Chapter-4, Sutra 33

Patanjali Yogasutra 4.33

क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः

"Sequence (Krama) is the uninterrupted succession that can be discerned as the final limit of change corresponding to each moment."

This Sutra is a profound statement on the nature of time, change, and the sequential flow of events. Patanjali explains that "Krama" (sequence) refers to the observable progression of transformations (Parinama) within the framework of time, marked by distinct moments (Kshanas). Each moment acts as a building block for the next, creating a continuum. In essence, the Sutra implies that time is the metric through which the process of transformation is understood. Without sequential flow, change would lack structure and coherence.

In the yogic context, this understanding underscores the importance of sensitivity in perceiving the subtle transitions in both external phenomena and internal Consciousness. The Sutra points towards the Ultimate Realization that while transformations occur on the surface, there exists an underlying, changeless Reality that observes these transitions. A yogi must discern between the mutable and the immutable, anchoring themselves in the eternal witness (Purusha) while navigating through temporal changes.

Finally, Patanjali hints at Realization (Kaivalya) through mastering Awareness of sequence and transformation. When one recognizes the moment-to-moment flow of time and its effect on perception, one transcends attachment to both past and future, dwelling instead in the eternal present. This is the pathway to freedom from the binding nature of time and karma, culminating in spiritual enlightenment.

Swami Vivekanand said:

"Patanjali here defines the word succession, the changes that exist in relation to moments. While I am thinking, many moments pass, and with each moment there is a change of idea, but we only perceive these changes at the end of a series. So, perception of time is always in the memory. This is called succession, but for the mind that has realised omnipresence all these have finished. Everything has become present for it; the present alone exists, the past and future are lost. This stands controlled, and all Knowledge is there in one second. Everything is known like a flash."

Contextual Comparisons

Bhagavad Gita 2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

"O son of Kunti, the contacts of the senses with their objects give rise to feelings of heat and cold, pleasure and pain. They are impermanent and transient; endure them patiently, O descendant of Bharata."

This verse complements the theme of Kshana and Krama from the Yogasutra by emphasizing the transient nature of sensory experiences and time-bound phenomena. Just as sequence denotes impermanence, Krishna advises recognizing this impermanence and cultivating equanimity amidst changing circumstances.

Mandukya Upanishad (Verse 7)

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्।

अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतम्।

"It is not conscious of the internal or the external, nor both; neither a mass of Consciousness nor unconsciousness. It is unseen, unrelated, incomprehensible, uninferable, unthinkable, indescribable, the essence of the Self, the cessation of all phenomena, tranquil, auspicious, and non-dual."

The Mandukya Upanishad describes the transcendence of temporal sequences (Krama) by dwelling in the Turiya, the Ultimate State of Consciousness. This aligns with the Yogasutra's focus on witnessing the flow of change without being entangled, pointing towards Self-Realization.

Yoga Vashishta 6.2.89

क्षणे क्षणे यन्नवतामुपैति तदेव रूपं रमणीयतायाः।

प्रत्यग्रभावे हि द्रशोऽस्ति मोहः स एव मोहस्तमनु प्रवृत्तिः॥

"That which assumes a newness every moment is the Essence of beauty. When the mind is enamored by novelty, delusion arises, and from delusion follows attachment."

This verse from Yoga Vashishta highlights the dynamic nature of Reality, echoing Patanjali's Krama. It cautions against the delusive charm of continuous transformation and urges discernment to see through the illusion of temporality, fostering Realization through Wisdom.

The comparison across texts illustrates a shared Vedic philosophy on time, change, and the pursuit of transcendence through spiritual insight. Each verse enriches the understanding of Patanjali's teaching on Krama by offering complementary perspectives on impermanence, Wisdom, and Realization.

Chapter-4, Sutra 32

Patanjali Yogasutra 4.32

ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्।

"Then, for those who have fulfilled their purpose, the sequence of transformations of the Gunas (qualities of Nature) comes to an end."

Completion of Purpose:

This Sutra signifies the culmination of a yogi's journey when the Gunas— Sattva, Rajas, and Tamas — cease their transformations. The purpose of the Gunas is to facilitate the experiences and evolution of the Purusha (the individual Consciousness). Once the Purusha achieves Kaivalya, the Gunas no longer have a role, as their transformations are linked to the embodied state of the soul. This cessation marks the dissolution of worldly attachments and influences, leading to Ultimate Freedom.

End of Transformation:

The "परिणामक्रम" (sequence of transformations) refers to the continuous evolution and interplay of the Gunas. Throughout life, these qualities influence one's thoughts, actions, and experiences. In the state of Realization, this dynamic ceases because the yogi no longer identifies with Prakriti (Nature) or the mind-body complex. The Gunas revert to their primal state of equilibrium, as the purpose of worldly Existence (Kritartha) has been fulfilled.

State of Kaivalya:

Kaivalya is characterized by a profound Stillness, where the Eternal Self (Purusha) is free from the fluctuations of Prakriti. This Sutra encapsulates the Essence of detachment and Self-Realization. The yogi transcends the cycle of birth and death, as well as the dualities of pleasure and pain, experiencing the unchanging Truth of Pure Consciousness. It underscores the ultimate aim of Yoga, which is not just mastery over the mind but a complete dissolution of all mental constructs.

Comparative Context from Other Vedic Texts:

Bhagavad Gita 14.20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।

जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते।।

"Having transcended these three Gunas that arise from the body, the embodied One becomes free from birth, death, old age, and suffering and attains immortality."

This verse resonates with Yogasutra 4.32 by describing the transcendence of the Gunas as essential to Realization, highlighting the freedom from all limitations imposed by material existence.

Yoga Vashishta

गुणसाम्यं समाधिं च यदा याति मनीषिणः।

तदा तं परमा काष्ठा मोक्षेत्याहुर्मनीषिणः।।

"When the Wise One attains equilibrium of the Gunas and Samadhi, that state is declared as the Ultimate Goal — Moksha, by the sages."

This verse parallels the Yogasutra by emphasizing equilibrium of the Gunas as the hallmark of Realization and the cessation of their dynamic interplay as the essence of Moksha.

Katha Upanishad 2.2.10

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते।।

"When all desires clinging to the heart are relinquished, then the mortal becomes immortal and attains Brahman even here."

Though focusing on desires rather than Gunas, this verse aligns with the idea that Realization involves transcending all attachments and Realizing the Eternal Truth.

The essence of Patanjali Yogasutra 4.32 finds resonance in multiple Vedic texts, all of which converge on the theme of Realization as the cessation of worldly dynamics. These verses collectively underline the transformative journey of the Self from bondage to freedom, through transcendence of the Gunas and desires, culminating in the Realization of the unchanging, Eternal Consciousness.

Chapter-4, Sutra 31

Patanjali Yogasutra 4.31

(Infinite Knowledge)

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्।

"Then, when all coverings and impurities are removed, the Infinite Knowledge of the Knower leaves but little to be known."

This Sutra emphasizes the Ultimate State of enlightenment in the practice of yoga. When all impurities (mental, emotional, and karmic) are removed, the yogi's perception becomes completely clear and untainted. The "coverings" or "obstructions" (referred to as अवरण) symbolize ignorance, ego, and attachments that cloud the true understanding of the Self and Reality. Once these are lifted, the practitioner attains ananta jnana (Infinite Knowledge), perceiving all things as they truly are. However, the Realization also includes understanding the finite nature of what remains to be known in the relative, conditioned world.

Although the Knower attains boundless Wisdom, the Sutra highlights that what remains to be understood in the empirical sense becomes insignificant. This paradox reflects the shift in perspective: Infinite Knowledge of the Eternal Truth diminishes the significance of finite knowledge tied to transient phenomena. The yogi transcends the dualities of knowing and not-knowing and experiences a state of complete Unity with Purusha (Pure Consciousness).

For practitioners, this Sutra serves as a motivation to persist in their journey, promising a State of Clarity and fulfillment beyond the limitations of ordinary perception. It aligns with the core aim of yoga: liberation from 

avidya (ignorance) and Realization of one's True Essence. This stage represents the culmination of kaivalya, where the yogi no longer identifies with the fluctuations of the mind or external reality.

Swami Vivekanand said:

"Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures sums up what is meant by the Buddha (which is the name of a State). It defines it as Infinite Knowledge, infinite as the sky. Jesus attained to that state and became the Christ. All of you will attain to that State, and Knowledge becoming Infinite, the knowable becomes small. This whole universe, with all its knowable, becomes as nothing before the Purusha. the ordinary man thinks himself very small, because to him the knowable seems to be so Infinite."

Contextual Comparison:

Mundaka Upanishad 1.1.4

परेऽव्यये सर्वशक्त्यावृतेऽव्यक्तविभाविनि। ज्ञानमयं तापसाक्षं तद्ब्रह्म यत्प्रमापितम्।

"That which is beyond, imperishable, and enveloped in all powers, the unmanifested; that which is knowledge and radiant—it is Brahman, the Supreme Truth to be Realized."

This verse highlights the transcendence of Brahman, which is understood when all veils of ignorance are removed. Both texts stress the importance of purification and the removal of obstructions to perceive the Ultimate Reality.

Bhagavad Gita 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥

"When ignorance is destroyed by Knowledge of the Self, then, like the sun, knowledge illuminates the Supreme."

This verse parallels the idea in the Yogasutra that Infinite Knowledge arises when ignorance and impurities are eliminated. The imagery of light dispelling darkness conveys the clarity and completeness of enlightenment.

Yoga Vashishta 3.3.23

आत्मन्यावृणुते मोक्षो यत्र ज्ञानं विराजते। तदा सर्वं प्रकाशं च दृश्यं चानन्त्यमृच्छति।

"In the Self, when liberation manifests, Knowledge shines forth. Then all is illumined, and the Infinite is Realized."

This verse mirrors the Yogasutra’s emphasis on liberation through the removal of obstructions, leading to infinite understanding and the illumination of all aspects of existence.

In summary, the essence of Patanjali Yogasutra 4.31 finds resonance across various Vedic and spiritual texts. They collectively underscore the removal of ignorance and impurities to attain Infinite Knowledge and Realization of the Ultimate Truth, highlighting a shared vision of enlightenment in Vedic philosophy.

Chapter-4, Sutra 30

Patanjali Yogasutra 4.30

(Ignorance)

ततः क्लेशकर्मनिवृत्तिः

"From that State, cessation of afflictions and karmic consequences occurs."

This Sutra marks a pivotal moment in Spiritual Realization, describing the ultimate result of attaining Kaivalya. In this State, the practitioner transcends the realm of afflictions (kleshas) such as ignorance (avidya), egoism (asmita), attachment (raga), aversion (dvesha), and clinging to life (abhinivesha). These afflictions are the root causes of karmic accumulation. Once Kaivalya is reached, the cycle of actions and their consequences (karma) ceases entirely. This cessation indicates freedom from the cycle of birth and rebirth, as the practitioner has risen beyond duality and identification with the material world.

The path to this cessation is through the diligent practice of yoga's eightfold path, leading to viveka khyati (discriminative discernment). By deeply understanding the nature of existence and identifying with the Eternal Purusha (the Seer), the yogi dissolves the causes of suffering. This State is not a mere intellectual understanding but a profound experiential Realization where the mind becomes free of all disturbances, leaving the individual in a State of unshakable Peace and Bliss.

The Sutra also emphasizes the principle of causation in Indian philosophy. As long as the causes (kleshas) exist, their effects (karma) will manifest. Liberation is, therefore, not arbitrary but the natural consequence of systematically dissolving the root causes of bondage. This aligns with the broader Sankhya-Yoga philosophy that views liberation as the ultimate disentanglement of Purusha from Prakriti (Nature). The Sutra invites practitioners to perceive liberation as a reachable State achieved through conscious effort and sustained practice.

Swami Vivekanand said:

"When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the yogi down. No more will there be evils for him. No more pains."

Contextual Comparison with Other Vedic Texts

Bhagavad Gita 4.14

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते॥

"Actions do not taint Me, nor do I desire the fruits of actions. One who understands Me thus is not bound by actions."

The Gita speaks of liberation from karma by transcending attachment to action and its fruits. 

This parallels Yogasutra 4.30, as both emphasize the cessation of karmic 

bondage through Spiritual Realization.

Mundaka Upanishad 3.1.3

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥

"When That which is both High and low is Realized, the knot of the heart is loosened, all doubts are resolved, and all karma is destroyed."

This Upanishadic verse echoes the idea of karmic dissolution upon Realization of the Ultimate Truth. It resonates with the Yogasutra’s concept of liberation, emphasizing experiential Knowledge as the key.

Yoga Vashishta 6.1.6

ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम्।

अज्ञानाद्भाति यत्रैतत्तत्र बाध्यं पुनः पुनः॥

"Knowledge, the object of Knowledge, and the Knower—this triad does not exist in Reality. These arise from ignorance and are repeatedly negated upon Realization."

The Yoga Vashishta focuses on the dissolution of duality and ignorance. In the conscious Realm, the object, it's knowledge, and the Knower are separate. All three become One, when ignorance goes. Both texts highlight that Realization arises from transcending conceptual distinctions. These comparisons underline the universality of the Yogasutra's teachings across various Vedic and philosophical texts, emphasizing Realization through dissolution of ignorance and afflictions.

Chapter-4, Sutra 29

Patanjali Yogasutra 4.29

प्रसंख्यानेऽप्यकुसीदस्य‌ ‌सर्वथा‌ ‌विवेकख्यातेर्धर्ममेघः‌ ‌समाधिः‌ |

"Even for one who is not attached to the highest Wisdom (prasankhyana), when there is steadfast discernment (vivekakhyati) in every respect, the culmination is Dharma-Megha Samadhi."

This Sutra introduces a unique state of Samadhi, called "Dharma-Megha," or the "cloud of virtue." It signifies the Ultimate State of meditative absorption where all previous 

karmas (accumulated impressions) are dissolved, and the practitioner becomes completely free from afflictions. The term "prasankhyana" refers to the highest intellectual understanding, which, even though significant, is transcended in this stage. The phrase "vivekakhyateh" indicates unwavering discernment between Purusha (Pure Consciousness) and Prakriti (material Nature), a hallmark of this elevated state. This Samadhi rains down "dharma" (righteousness), symbolizing the manifestation of Truth and the cessation of all unnecessary mental constructs.

Dharma-Megha Samadhi is described as the Ultimate Goal of the yogic path, marking the practitioner’s complete 

kaivalya. Here, even the subtlest desires for intellectual or spiritual attainment are relinquished. This verse emphasizes a state where the yogi no longer operates for personal gain or accomplishment but is instead an instrument of universal harmony. The "cloud of virtue" metaphor suggests that, just as a raincloud provides water indiscriminately, the liberated yogi spreads Wisdom and Grace selflessly.

This Sutra underscores the transition from intellectual Realization to experiential Realization. It reminds practitioners that true enlightenment transcends even the Highest Knowledge or Spiritual achievements. 

It also conveys that Realization requires unwavering discernment and a complete surrender to Universal Truths. The state of Dharma-Megha Samadhi is one of effortless Being, where the yogi aligns perfectly with cosmic order, embodying purity and selflessness.

Swami Vivekanand said:

"When the yogi has attained to this discrimination, all these powers will come that were mentioned in the last chapter, but the true yogi rejects them all. Unto him comes a peculiar Knowledge, a particular light called the dharma megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of Knowledge within themselves. Truth to them had become Real. Peace and calmness, and perfect Purity became their own nature, after they had given up all these vanities of powers."

Contextual Comparisons with Other Vedic Texts

Bhagavad Gita 2.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥

"The Vedas deal with the three modes of material nature. Rise above these modes, O Arjuna. Be free from all dualities and established in the Self, beyond acquisition and preservation."

This verse resonates with the theme of transcending all modes and worldly desires, similar to Dharma-Megha Samadhi. Just as the Gita advises rising above material entanglements, the Yoga Sutra describes freedom from even spiritual attachments in the Ultimate State.

Mundaka Upanishad 2.2.8

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिनदृष्टे परावरे॥

"When the knots of the heart are destroyed, all doubts are dispelled, and one’s karma is exhausted, the vision of the Supreme is attained."

This verse parallels the state described in 4.29, where karma is dissolved, and Realization is achieved. It highlights the culmination of spiritual practice as the removal of ignorance and bondage, akin to the Purity and Freedom of Dharma-Megha Samadhi.

Yoga Vashishta Chapter 18

चित्तं प्रह्लादसंयुक्तं सुखबोधविवर्जितम्।

तदेव ब्रह्मरूपेण परिनिष्ठाति योगिनाम्॥

"The mind, filled with Bliss and devoid of any conceptual distinctions, becomes one with Brahman, the Ultimate Reality."

This verse aligns with the concept of merging with Universal Truth, as seen in Dharma-Megha Samadhi. It reflects the culmination of yogic practice in the transcendence of mental distinctions and unification with Higher Consciousness.

Patanjali’s 4.29 Sutra encapsulates the pinnacle of yogic practice, emphasizing the importance of discernment and selflessness. The parallels drawn from other texts underscore its universality in Vedic philosophy, highlighting the transcendence of ego and Realization of Cosmic Unity as the Ultimate Spiritual Goal.

Chapter-4, Sutra 28

Patanjali Yogasutra 4.28

(Samskaras)

हानम् एषाम् क्लेशवत् उक्तम् ॥

"The removal of these obstacles is achieved just as described in the case of the afflictions (kleshas)."

This Sutra comes in the context of the advanced stages of spiritual practice, where subtle mental impressions (samskaras) remain even after significant progress. Patanjali emphasizes that the process for removing these impressions follows the same principles as overcoming the kleshas (afflictions like ignorance, ego, attachment, aversion, and fear of death). It suggests the practitioner should apply consistent discernment, and meditative techniques to eliminate these subtle traces, as they are impediments to complete kaivalya.

The Sutra highlights the layered nature of the mind, where even advanced yogis must deal with residual samskaras. These latent impressions can influence behavior subtly and hinder absolute freedom. The approach to overcoming them involves the same tools - viveka 

(discrimination), abhyasa (consistent practice), and vairagya 

(detachment). This emphasizes the necessity for vigilance and persistent effort even in advanced spiritual stages, as Realization demands complete inner purification. We must gradually eliminate these subtle obstacles. The Sutra emphasizes the continuity of effort and the importance of maintaining the purification process until the mind is entirely free from residues of past experiences and attachments.

By comparing these residual impressions to the kleshas (Grossness), Patanjali underlines their disruptive nature, though subtle. Their removal leads to an unclouded state of Pure Awareness (drashta), where the Self Realizes its True Nature. This Sutra inspires practitioners to remain steadfast, recognizing that spiritual growth is a gradual and meticulous process, requiring diligence until Absolute Freedom is achieved. The disciplined and methodical approach must be sustained until even the faintest impressions are eradicated. This Ultimate State of Purity ensures that no distractions or latent tendencies can arise, allowing the practitioner to rest in their True Nature as Pure Consciousness, untainted by the fluctuations of the mind.

Contextual Comparison with Other Vedic Texts

Mundaka Upanishad 3.2.9

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे॥

"When the knots of the heart are broken, all doubts are resolved, and all karmas are destroyed, the individual attains Realization of the Supreme."

This verse mirrors the Yoga Sutras’ emphasis on eradicating the mental knots and impressions that bind the practitioner, leading to Ultimate Realization.

Yoga Vashishta 6.1.21

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥

"The mind alone is the cause of both bondage and liberation. When attached to sense objects, it leads to bondage; when free from them, it leads to liberation."

This aligns with Patanjali’s Sutra by emphasizing the need to purify the mind from subtle impressions to achieve freedom from bondage.

Patanjali Yogasutra 4.28 highlights the practitioner’s responsibility to address residual samskaras using methods already applied to overcome kleshas. Comparisons with the Bhagavad Gita, Mundaka Upanishad, and Yoga Vashishta reinforce the universal Vedic teaching: Realization is achieved by purifying the mind and dissolving all obstacles through sustained self-discipline, and discernment.