Chapter-3, Sutra 22

Patanjali Yogasutra 3.22

(Karma)

सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ।

"By performing samyama (focused meditation) on the nature of karma, whether immediate (with visible effects) or delayed (without immediate effects), one gains knowledge of the time of death, or signs of impending death can also reveal this knowledge."

In this Sutra, Patanjali introduces the concept of gaining knowledge about the timing of death through mastery over karma. The term karma here refers to actions whose effects may manifest immediately (sopakrama) or later (nirupakrama). By performing 

samyama, a higher meditative technique that combines concentration, meditation, and absorption, on the nature of these karmic actions, one can develop insight into their effects and timing, specifically the moment of death (aparantajñana), which refers to knowledge of the end of life.

The knowledge of impending death can be obtained either through direct understanding of karma's timing or through the interpretation of physical or psychological signs (arishtebhyaḥ). These signs can be subtle, such as bodily symptoms or premonitions, which indicate the nearing end of one's life. This Sutra highlights the depth of awareness that can be achieved through yogic practices, wherein even the mysteries of life and death can be perceived with clarity.

In a broader sense, this Sutra emphasizes the importance of understanding karma's role in life. Karma shapes experiences and outcomes, both seen and unseen. By developing deep insight into the workings of karma, yogis can transcend the limitations of time and become aware of life's final moments, reflecting the depth of spiritual advancement possible through samyama.

Contextual Comparison from Vedic Texts:

Bhagavad Gita 4.17 

 गहना कर्मणो गतिः ।

"The ways of karma are mysterious."

The Bhagavad Gita reflects on the complexity of karma, similar to the Yogasutra’s reference to actions with immediate and delayed results. The idea is that karma's outcomes are not always apparent, and understanding it fully requires deep insight, as mentioned in Patanjali's Sutra.

Mundaka Upanishad 2.2.9 

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे॥

"When the knot of the heart is cut, all doubts are dispelled, and the effects of karma are exhausted, then one beholds the Supreme."

Here, the Mundaka Upanishad emphasizes the liberation attained when one gains knowledge of the Self or the Supreme. The exhaustion of karma's effects mirrors the deeper Realization that one achieves by understanding the nature of actions, similar to how samyama on 

karma in Patanjali’s Yogasutra unveils knowledge of life’s culmination (the moment of death). In both contexts, knowledge of karma leads to transcendence and liberation.

Shvetashvatara Upanishad 5.12 

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा। कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च॥

"The One Divine, hidden in all beings, is the overseer of karma, the indwelling Self of all, the Witness, Consciousness, and beyond all qualities."

This verse touches upon the omnipresence of the Divine as the Ultimate Witness of all karma. Just as Patanjali’s Sutra reveals that through understanding karma, one can know significant life events like death, this Upanishadic verse underscores that karma is overseen by the Divine Consciousness that is aware of all actions and their effects. Both verses imply that the knowledge of karma is not only a personal insight but also a cosmic Reality governed by a higher force.

Mahabharata 303.52  

 कर्मणा जायते जन्तुः कर्मणैव विपद्यते। सुखं दुःखं भयं क्षेमं कर्मणैवाभिपद्यते॥

"By karma, beings are born; by karma, they meet their end. By karma, they experience pleasure, pain, fear, and safety."

This verse from the Mahabharata encapsulates the overarching role of karma in governing all aspects of life, from birth to death, and the experiences in between. Patanjali’s Sutra on samyama leading to knowledge of death directly relates to this, as both point to the inevitable link between karma and life’s events. 

Karma shapes the path of existence, and through spiritual practices like samyama, one can come to Realize these profound Truths.

Patanjali’s Yogasutra 3.22, by addressing the nature of karma and its role in the end of life, extends the understanding of how deeply karma is intertwined with existence. This Sutra highlights the advanced knowledge that comes through samyama, where the yogi can discern the immediate and delayed consequences of actions.

The comparisons drawn with other Vedic texts, such as the Mundaka Upanishad, Shvetashvatara Upanishad, and the Mahabharata, show that the theme of karma is a shared principle across these traditions. Whether it is the eventual exhaustion of karma leading to liberation, the Divine’s role as the witness of karma, or karma’s influence over all aspects of life, these verses converge in acknowledging karma’s centrality to the human experience. The knowledge of karma, as Patanjali emphasizes, is not merely philosophical but practical, guiding one to understand life's greatest mysteries—including death itself.

Chapter-3, Sutra 21

Patanjali Yogasutra 3.21

कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ॥

"By performing saṁyama (perfect concentration) on the form of the body, when the power of perception is suspended, the connection between the eye and light is severed, and the body becomes invisible."

Patanjali describes a subtle and advanced siddhi (spiritual power) in this Sutra that relates to controlling one's perception. Here, when a yogi performs saṁyama on their physical form, they develop the ability to manipulate their own body's perceptibility. By controlling the "grasping power" of the senses, particularly vision, the yogi can create the condition for invisibility. It essentially means that the body does not get perceived, as the connection between the observer's eyes and the light reflected off the yogi's body is interrupted.

This antardhānam (disappearance) highlights the yogic idea that what is perceived in the world is dependent on the senses' interaction with objects. Patanjali teaches that by breaking this connection through focused practice, a yogi can defy common physical limitations. The ability to disappear is not literal in the sense of ceasing to exist, but rather a result of manipulating how others perceive the yogi's presence. The Sutra underscores the power of the mind and its control over physical reality.

From a broader perspective, this verse shows that our physical Reality is subject to mental mastery. The "light" of perception does not belong solely to the external world but is intimately connected with the mind and its control over sensory input. This Sutra is also symbolic of the deeper spiritual goal in yoga: to transcend material appearances and understand the deeper, formless Reality of existence.

Swami Vivekanand said:

"A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed."

Comparison with Vedic Texts:

Mundaka Upanishad 3.1.8:

स यो ह वै तत्परं ब्रह्म वेद ब्रह्मैव भवति । नास्याभ्रमवित् कुतश्चन । आत्मन्येवात्मानं पश्यति सर्वं चात्मन्येव पश्यति ॥

"He who knows the Supreme Brahman becomes Brahman indeed. No one who does not know the Supreme can become Brahman. He perceives everything in himself and sees everything as his own Self."

This verse from the Mundaka Upanishad speaks to the Ultimate Realization of Self, where the distinction between Self and the external world disappears. This parallels Patanjali’s teaching in that the yogi's mastery over perception can extend to Realizing that the Self, in its true essence, transcends physical form and the limitations of sensory perception. The connection lies in how perception shapes Reality, and true Spiritual Realization dissolves this duality.

Yoga Vashishta 6.1.34

इन्द्रियाणां विनाशेन देहस्य स्थूलसंविधः । 

न दृश्यं भवति स्थाणौ स्थाणुवद्भाति केवलम् ॥

"With the dissolution of the senses, the gross body loses its visibility. It appears just like a tree trunk, without perception."

This verse from the Yoga Vashishta shares a direct thematic link to Patanjali's Sutra. Here, the dissolution of sensory faculties leads to the gross body's disappearance, reflecting the idea that visibility is a construct of sensory perception. Once the senses, particularly vision, cease to function in their typical way, the body is no longer perceived.

Rig Veda 10.129.4

अदर्शि तन्नाध्र्ष्य तन्मसिरं तन्वन्नाशः ॥

"What was hidden, what was ungraspable, became manifest, though imperceptible, it remained."

This verse from the Rig Veda reflects the mystical notion of hidden realities that are beyond ordinary perception. 

Similar to Patanjali’s teaching, it emphasizes that things can exist but remain beyond the reach of human senses unless deeper insight or mastery is gained.

Together, these references illustrate a common theme across Vedic and yogic traditions: perception and Reality are not fixed. With deep spiritual or yogic practice, one can transcend the ordinary functioning of the senses and experience the world in an entirely different, often incomprehensible way to the untrained mind. Patanjali’s Sutra encapsulates the same idea but with a focus on the practical application of yogic powers, showing how perception shapes our Reality.

Chapter-3, Sutra 19, 20

Patanjali Yogasutra 3.19 & 3.20

प्रत्ययस्य परचित्तज्ञानम् ॥ ३.१९ ॥

न च तत्सालम्बनं तस्याविषयीभूतत्वात् ||३.२० ||

"By contemplating on the impressions in the mind, one gains knowledge of other people's minds (3.19)."

"And that knowledge (from mind reading) does not concern the support (object of the thought), for that is not the object of perception (3.20)."

Sutra 3.20:

In this Sutra, Patanjali speaks about the yogic power of Parachitta Jnana, which refers to the ability to perceive the thoughts and intentions of others. This siddhi or power arises through deep meditation or Samyama 

on the concept of Pratyaya, which is the content or the impression in the mind. Pratyaya signifies the various cognitive processes occurring within the mind, including thoughts, emotions, and perceptions. By focusing the mind intensely on these impressions within oneself, the yogi develops a heightened awareness that extends to understanding the mental processes of others.

The essence of this Sutra is that, just as one becomes aware of their own mental constructs through meditation, a similar awareness extends outward toward the minds of others. This capacity is not magical but rather a deep intuitive understanding gained through purification of the mind and enhanced Consciousness. The yogi perceives the subtle mental energies, patterns, and tendencies that are reflected in another person's Pratyaya. This ability is described in the context of advanced spiritual practice, where one can transcend the ego’s boundaries and connect more directly with the subtle field of Consciousness.

However, Patanjali emphasizes that this ability should be used wisely and ethically. The practice of Parachitta Jnana involves profound self-control and maturity. It isn’t merely about acquiring psychic powers but about refining one’s understanding and connection with the world at a deeper level. The Sutra subtly hints that such knowledge should lead to compassion and empathy rather than being used for manipulation or power.

Sutra 3.20:

In this Sutra, Patanjali discusses the power of understanding or reading someone’s mind (thoughts) through the practice of samyama. However, the Sutra clarifies that although one may be able to grasp the mental processes of another, they cannot fully understand the external objects those thoughts are concerned with. This is because the object remains beyond the direct purview of the mind-reading ability; the practitioner can comprehend the thought, but not its associated external realities.

The distinction here is critical in understanding the limitations of psychic abilities. Patanjali emphasizes that knowing the thought is different from knowing the object of the thought. The external object exists in its own reality, which cannot be fully grasped by simply accessing the mental representation of it in someone’s mind. This separation between subjective thought and objective reality reflects the philosophical focus on the difference between mental constructs and external objects of perception.

This Sutra also indirectly highlights the subtlety of the yogic path: even extraordinary powers like mind-reading have limits. These powers, while beneficial for self-mastery, do not equate to omniscience. Yogis are reminded not to confuse mastery over mental states with mastery over the external world. True wisdom lies in distinguishing between the two, and this is why these powers are to be approached with caution and wisdom.

Swami Vivekanand said:

"Suppose each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs peculiar to a certain man he knows the nature of the mind of that person (3.19)."

" He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind, past, present, and future (3.20)." 

Context from Vedic and Other Yogic Texts:

Brihadaranyaka Upanishad 4.3.7

सर्वाणि रूपाण्यभिव्याकाश्य ध्यायति च क्रीडति च राममाणः | स यत्रास्येतन्न विभाति तदात्मानं वेद ॥ ४.३.७ ॥

"He manifests all forms, meditates on them, and plays with them in delight. But when he Realizes this Self, no object shines apart from the Self."

This verse from the Brihadaranyaka Upanishad discusses the omniscient capacity of the Self. Here, the mind of an enlightened being manifests and understands various forms of existence, similar to Patanjali’s concept of understanding the mind. The deeper the awareness of the Self, the broader the ability to comprehend external realities, including other minds.

Yoga Vashishta 117.3

चित्तं पश्यति यः सम्यक् सर्वं तेन च ज्ञातम् | आत्मा सर्वं समाविष्टं तद्भावं हि प्रपद्यते ॥ ११७.३ ॥

"He who fully understands the mind understands all, for the Self encompasses everything, and everything merges into its Nature."

In this verse from the Yoga Vashishta, the mastery over one's mind is equated with knowing everything. Just like Patanjali’s teaching about knowing other minds, this verse emphasizes that when one attains deep knowledge of the mind, they transcend individual Consciousness and access a more universal understanding.

Yoga Vashishta 3.58.24

चित्तं हि बहुप्रकारैर्योजनं दृश्यते बुधैः।

सत्यमेतेन न ज्ञेयं युक्त्या वस्तु कदाचन॥

"The mind operates in many ways as understood by the wise, but through reasoning alone, the true Nature of an object can never be fully comprehended."

This verse from the Yoga Vashishta emphasizes the limitations of the mind in grasping the essence of objects. It aligns with Patanjali's Sutra, suggesting that while one can interpret or understand the thought related to an object, reasoning or mental processes are insufficient to know the object in its entirety. True understanding transcends mere mental or intellectual comprehension, pointing towards deeper intuitive wisdom.

Chapter-3, Sutra 18

Patanjali Yogasutra 3.18

 संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्।

"By the direct perception of one's past mental impressions (samskaras), knowledge of previous births is attained."

In this Sutra, Patanjali speaks about the extraordinary capability of discerning one’s past lives by observing and understanding the deep-seated impressions (samskaras) that reside within the mind. 

Samskaras are mental imprints formed from past experiences and actions, stored in the subconscious. Through dedicated practice of meditation and Self-Realization, the practitioner can gain access to these impressions and thus retrieve information about previous incarnations.

This knowledge is not mere recollection of external events, but an awareness of the continuity of the soul’s journey through time. In this state of Higher Consciousness, the yogi transcends the limitations of present life and taps into the deeper layers of existence, where the 

samskaras of countless past lives are recorded. Understanding these 

samskaras allows the yogi to comprehend patterns of behavior, tendencies, and the causes of one’s current existential situation.

In the broader context of yoga, this Sutra signifies that a true yogi, with purified Consciousness, gains insight into the nature of their soul’s journey. 

The knowledge of past lives not only helps in the spiritual evolution of the practitioner but also provides clarity about the karmic consequences of actions taken in prior births, leading to a more profound understanding of the cycle of birth, death, and rebirth.

Swami Vivekanand said:

"Each experience that we have comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives."

Comparative Verses from Other Vedic Texts:

Brihadaranyaka Upanishad 4.4.5 

स यथाकामो भवति तत्क्रतुर भवति । यत्क्रतुर भवति तत्कर्म कुरुते । यत्कर्म कुरुते तदभिसंपद्यते ॥

"As a person desires, so is their will; as their will, so is their deed; and as they do, so they become."

This verse from the Brihadaranyaka Upanishad speaks of how a person's desires and actions (karma) shape their future, which parallels the idea of samskaras shaping future births in the Yogasutra. Both texts emphasize that mental impressions and actions from previous lives influence current and future existence. The Upanishad underscores the notion that one's inner world directly impacts one's reality, much like the Yogasutra emphasizes 

samskaras shaping rebirths.

Bhagavad Gita 8.6 

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्। तं तमेवैति कौन्तेय सदा तद्भावभावितः॥

"Whatever State of Being one remembers at the time of death, that State they will attain, O Arjuna, because of their Constant Remembrance on it."

This verse from the Bhagavad Gita complements Patanjali's Sutra by illustrating how thoughts and impressions at the time of death shape the future existence. While Patanjali's Sutra focuses on the ability to recall past lives through samskaras, the Bhagavad Gita points to the fact that one's final thoughts at death—strongly influenced by past samskaras -determine the nature of the next birth.

Yoga Vashishta 6.1.12 

वासनातन्मयं विश्वं वासनासु विवर्तते। वासनानां क्षये नष्टं बन्धमोक्षौ ततो भवेत्॥

"The world is a projection of one’s mental impressions (vasanas). As these impressions transform, so does the world. When these vasanas are exhausted, liberation (moksha) is attained, and both bondage and freedom vanish."

This verse from the Yoga Vashishta aligns with Patanjali’s teaching on samskaras, emphasizing that the entire universe is experienced through the lens of mental impressions. Both texts highlight that it is through understanding and dissolving these impressions that one can achieve liberation. The Yoga Vashishta also stresses the cessation of vasanas 

(impressions) as the Ultimate Goal for Realization, which echoes Patanjali’s broader goals of freeing oneself from the cycle of rebirth through understanding samskaras.

Chapter-3, Sutra 17

Patanjali Yogasutra 3.17

(Sound)

शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम् || 3.17 ||

"By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of sounds of all beings."

This Sutra from the third chapter of the Patanjali Yogasutra describes how words (śabda), their meanings (artha), and the conceptual ideas they evoke (pratyaya) are often intertwined, creating confusion or overlap (saṅkara). Typically, when people hear a sound, they immediately associate it with meaning and a particular idea, and the three become inseparable. However, Patanjali indicates that this confusion can be transcended through saṁyama, which is the combined practice of dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption). By focusing intently on separating the sound, its meaning, and the concept it evokes, one can gain a heightened ability to understand the specific sounds made by any being. This ability is referred to as sarvabhūtarutajñānam, or the knowledge of the sounds of all beings.

In practical terms, Patanjali is suggesting that the typical human experience of perceiving sounds and attaching meaning to them is limited by our cognitive habits. When we hear someone speaking or an animal making noise, we instinctively try to attach meaning based on our pre-existing knowledge. However, through advanced yogic concentration, one can refine the mind to isolate the pure sound without the mental filters, uncovering an ability to understand the sounds made by all living beings. This may even extend to non-verbal sounds, implying a profound understanding of natural phenomena.

This Sutra also reflects a metaphysical perspective in yoga, where the relationship between the signifier (sound), signified (meaning), and the perception of these by the mind is acknowledged as part of the fabric of Reality. In a yogic context, the ability to understand the sounds of all beings is not only a supernatural ability but also a metaphor for the transcendence of ordinary mental limitations. Through such a practice, the yogi can develop extraordinary perceptual capabilities, representing mastery over the mind and its tendencies.

Swami Vivekanand said:

"The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three confused, make our sense objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three, vibration, sensation, and reaction. Ordinarily these three are inseperable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal."

Contextual Comparisons from Vedic Texts:

Rigveda 10.71.1

बृहस्पते प्रथमं वाचो अग्रं यत् प्रैरत नामधेयाय धातुः।

यदेषां श्रेष्ठं यदरिप्रमासीत् प्रैरन्मनसा तद्भवत्तदासीत्तत्सत्यम्।

"O Brihaspati, when they first sent forth the primordial sounds of speech, binding them with their meanings, that which was most excellent and pure in their hearts became manifest. That is Truth."

This verse from the Rigveda acknowledges the primordial relationship between sound and meaning, and how their combination brings forth Knowledge. It shares thematic similarity with Patanjali's Sutra in that both discuss how the merging of sound with meaning reveals deeper truths. The Rigveda emphasizes the Divine origin of speech and the inherent truth that arises when the sound (vac) is connected with intention.

Yoga Vashishta 3.7.12

वाचः साक्षात् परब्रह्म तत्सारं भूतवाचकं।

यो विभज्य महाकाशे तद्वचः परमोत्तमम्॥

"Speech itself is the direct expression of the Supreme Brahman; its essence expresses the nature of all beings. Dividing this speech in the vast space, the Supreme sound emerges."

This verse from the Yoga Vashishta highlights the sacred nature of sound (vac) as a direct expression of the Ultimate Reality (Brahman). It parallels Patanjali's description of sound being separable from meaning and perception, illustrating the philosophical belief in sound as a potent force. Just as Patanjali discusses saṁyama on sound, the Yoga Vashishta explains how speech itself is a manifestation of Higher Truths when perceived purely.

Mandukya Upanishad 1.1

ॐ इत्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं।

भूतं भवद्भविष्यदिति सर्वमोङ्कार एव॥

"Om, this eternal syllable, is all that was, is, and will be. Its explanation is that everything, past, present, and future, is encompassed in this syllable."

The Mandukya Upanishad speaks of Om as the fundamental sound, encapsulating all of existence. This reflects the idea that sound itself, when understood correctly, contains the totality of meaning, much like Patanjali's idea of sound being a vehicle for perceiving deeper Knowledge. The Upanishadic view of Om as a universal sound parallels the Yogasutra’s notion of attaining universal knowledge through discerning sound from meaning and idea.

In summary, Patanjali’s Sutra focuses on the distinction between sound, meaning, and idea, suggesting that mastery over these can lead to extraordinary Knowledge. The Vedic verses offer a complementary perspective, emphasizing the Divine origin and Truth contained within sound. Whether through the Rigvedic idea of speech as primordial, the Yoga Vashishta’s view of speech as Brahman, or the Mandukya Upanishad’s understanding of Om, all these texts underscore the power and significance of sound in revealing deeper Truths about Reality.

Chapter-3, Sutra16

Patanjali Yogasutra 3.16

परिणामत्रयसंयमादतीतानागतज्ञानम् ॥ १६॥

"By practicing samyama (focused meditation) on the threefold transformations of nature, one attains knowledge of the past and future."

In this Sutra, Patanjali introduces the concept of acquiring knowledge of past and future events through deep meditative focus (samyama) on the three types of changes (parinama) that govern all of Nature. These three transformations refer to the shifts in the nature of the material world, specifically the transformations related to form, characteristics, and condition. This Sutra emphasizes that time is not an independent entity but rather a reflection of the changes in objects and phenomena. By meditating on these changes, one can transcend the linear perception of time and gain insights into events of the past and future.

The three types of transformations include:

1. Dharma Parinama - Change in the inherent characteristics or form of an object.

2. Lakshana Parinama - Change in the temporal aspects or the conditions associated with an object.

3. Avastha Parinama - Change in the state of an object over time.

When a yogi masters samyama on these three aspects, they can access the flow of time itself, understanding how objects and events have evolved and how they will continue to evolve. This knowledge provides a holistic view of time and existence, allowing the practitioner to perceive beyond the limitations of the present moment.

Furthermore, this Sutra touches on the idea that time is not an external phenomenon, but an intrinsic aspect of the manifest world. Time is a measurement of change, and by mastering the Knowledge of these changes, a yogi can perceive time in its entirety, viewing past, present, and future as interconnected rather than separate. This deeper understanding of time is part of the wisdom that the Yoga Sutras encourage the practitioner to cultivate in their journey toward Self-Realization.

Swami Vivekanand said:

"We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind, and the mind can get into that state in a moment, that is Samyama. If a man in that State wants to know the past and future he has to make a Samyama on the changes in the Samskaras. Some are working now at present, some have worked out, and some are waiting to work; so by making a samyama on these he knows the past and future."

Comparison with Similar Verses from Vedic Texts:

Mundaka Upanishad 1.1.6

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥

"Two birds, inseparable companions, perch on the same tree. One eats the sweet fruit, the other looks onl without eating."

This verse from the Mundaka Upanishad symbolically represents two states of being: the individual soul (jiva) experiencing the fruits of its actions (past and future) and the higher Self (Atman), which remains a passive observer, unaffected by time and change. This idea parallels Patanjali's concept of transcending temporal limitations through spiritual knowledge, as the Atman is beyond time and remains unchanging.

Bhagavad Gita 4.1

श्रीभगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥

"The Blessed Lord said: I taught this imperishable Yoga to Vivasvan (the Sun god), and Vivasvan taught it to Manu, and Manu taught it to Ikshvaku."

Here, Krishna speaks of imparting eternal knowledge that transcends generations, suggesting that wisdom (like time) is cyclical and Eternal. This echoes the idea in Yogasutra 3.16 that knowledge, especially spiritual knowledge, exists beyond the confines of linear time and can be accessed through focused meditation.

Yoga Vashishta 3.14.56

कालस्य किमयं व्यामो मृगजालस्य वा पुनः ।

आकाशे वा पयो बिन्दुर्यथा तिष्ठति नान्यथा ॥

"What is this delusion of time? Is it not like a mirage? It is akin to a drop of water floating in the sky, impermanent and illusory."

This verse from the Yoga Vashishta speaks of the illusory nature of time, emphasizing that time is not an absolute reality but rather a perception or a mental construct. 

Similar to the teachings of Patanjali, it suggests that time is a relative experience tied to changes in the material world and can be transcended through Higher Knowledge and spiritual practice.

Chapter-3, Sutra 15

Patanjali Yogasutra 3.15

क्रमान्यत्वं परिणामान्यत्वे हेतुः || 3.15 ||

"The cause of difference in transformations is the difference in sequence."

The succession of changes is the cause of manifold evolution.

~Swami Vivekanand 

In this Sutra, Patanjali is speaking about the concept of transformation (parinama) and how things change due to sequences of time and events. The term "क्रमान्यत्वं" refers to "difference in sequence" or changes that happen in a certain order. "परिणामान्यत्वे" implies that transformations are also dependent on different stages of change. Therefore, this Sutra points out that the transformations we witness in the material world—whether physical, mental, or spiritual—are governed by changes in sequences of time and events.

The Sutra emphasizes that every phenomenon in life follows a certain sequential order. These changes are not random but follow a cause-and-effect pattern where the alteration of sequence results in a new form of transformation. For instance, the stages of life (childhood, youth, and old age) follow a set order, and within that order, there are internal shifts, or "parinama." This principle extends beyond the physical world into mental and spiritual realms, where the order of thought, emotion, or spiritual practice determines the eventual transformation.

In a more practical sense, this Sutra also offers insight into how yogic progress works. The yogi who practices meditation or other disciplines goes through different stages of transformation based on their adherence to a sequence of practice and dedication. If the steps in this sequence are altered or skipped, the transformation will differ, resulting in a shift in outcomes. This highlights the importance of following the natural or prescribed order of practice and life's processes to achieve the desired transformation.

In the context of yoga, Patanjali is explaining that mental and spiritual transformations follow this law of sequences as well. For example, spiritual progress requires one to pass through specific stages (like the eight limbs of yoga: yama, niyama, asana, 

etc.). Each stage is a transformation dependent on the previous one. Thus, mastering the subtle transformations of the mind and body is crucial in the path of spiritual liberation. By recognizing this principle, the yogi gains control over the process of transformation, learning to direct these changes in a way that fosters higher states of Awareness and Consciousness.

This Sutra, therefore, serves as a reminder that nothing changes or transforms in isolation but is a product of sequential events. The yogi who can perceive and understand these sequences can manipulate their progression, allowing for mastery over time and transformation. This mastery can eventually lead to the cessation of suffering and attaining kaivalya 

(liberation), as the yogi begins to transcend worldly changes and recognize their root causes.

Comparative Verses from Other Vedic Texts:

Mundaka Upanishad 2.2.10

यथा सोम्येकैना लोमान्येतत्सर्वं चर्मणाव्याप्तं तथैवैतत्सर्वं तत्सत्यं स आत्मा तत् त्वं असि श्वेतकेतो || 2.2.10 ||

"As, O good one, by one clod of clay all that is made of clay is known, the modification being only a name arising from speech, but the reality is just this—its clay."

This verse from the Mundaka Upanishad speaks to the concept of transformation in terms of material substance. Just as the Yogasutra discusses how change happens through sequences, the Upanishad highlights that transformations in the material world are modifications in name only, the underlying reality remaining the same (e.g., all clay objects remain clay in essence). This reinforces the idea of causality and order in transformation.

Bhagavad Gita 2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 2.13 ||

"Just as the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A wise person is not bewildered by such a change."

This verse from the Bhagavad Gita echoes the idea of sequential transformation. Here, the sequence is described in terms of physical changes through life stages (youth to old age) and ultimately the soul’s journey to another body. Just like Patanjali’s emphasis on the inevitability of transformations following a sequence, the Gita talks about how the soul undergoes changes and transitions according to its destined path.

Yoga Vashishta 3.8.11

कालान्तरं यथा वस्तु स्थिति परिणमत्यसौ।

तथा समयतो योगी योगेन परिशीलते || 3.8.11 ||

"Just as objects change over time, so does the yogi perfect his practice of yoga through consistent effort over time."

This verse from the Yoga Vashishta emphasizes the idea of transformation through effort and time, aligning well with the concept in Patanjali’s Sutra. Here, the yogi is seen progressing through stages of practice, perfecting his art through sequential transformations, suggesting that mastery over time and change is essential for spiritual growth.

Each of these verses supports the fundamental idea in Patanjali's Yogasutra 3.15: that transformation and change occur in sequences, governed by time and effort, and that understanding these sequences allows one to influence the course of transformation.