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.

Chapter-3, Sutra 14

Patanjali Yogasutra 3.14

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी।

"The substratum (or entity) is characterized by attributes (dharma) that can be categorized as latent (shanta), active (udita), or unmanifest (avyapadesya)." 

That is to say, the qualified is the substance which is being acted upon by time and by the Samskaras, and getting changed and being manifested all the time. 

~Swami Vivekanand

In this Sutra, Patanjali introduces a concept central to the nature of Reality and transformation. Here, the term "dharmi" refers to the inherent nature of an entity, which holds various attributes or "dharmas." These attributes can exist in three states: latent (shanta), active (udita), and unmanifest (avyapadesya). The "shanta" represents the past qualities, the "udita" refers to the current or manifest qualities, and the "avyapadesya" signifies the unmanifest, potential, or future qualities. This idea highlights the fluidity of change, where an object or entity is always in a state of transformation, holding past, present, and future within itself.

This Sutra explains the way an object or entity sustains continuity across time while its qualities evolve. The essence of this teaching is that change is constant, but the fundamental nature of the entity remains. Whether something is in a manifest state, has receded into the past, or is yet to manifest in the future, it retains its underlying "dharmi." This philosophical insight helps practitioners of yoga understand the impermanence of qualities, while the essence remains untouched, promoting detachment from fluctuating realities.

This understanding aligns with the broader context of yogic philosophy, which often emphasizes the impermanence of material qualities and the permanence of the underlying Self. By perceiving the changing states of dharmas without becoming attached to them, one moves closer to the Realization of Purusha, the unchanging Self, distinct from the ever-changing prakriti (Nature). This discrimination between Purusha and Prakriti is key to spiritual liberation in Patanjali’s system.

Comparison with Similar Verses:

Bhagavad Gita 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

"The unreal has no being; the Real never ceases to be. The Seers of Truth have concluded the same about both."

This verse from the Bhagavad Gita aligns with Patanjali’s notion of an unchanging substratum. While the attributes of an object may change (impermanent), its essence (dharmi) remains constant. The Gita emphasizes the distinction between the temporary nature of material phenomena and the eternal nature of the soul (Atman). Just as Patanjali identifies shifting dharmas, Krishna highlights the reality of the eternal Atman amidst impermanent experiences.

Mundaka Upanishad 2.2.2

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, while the other watches in detachment."

This Upanishadic verse also explores duality and the nature of Reality, akin to Patanjali’s distinction between changing attributes and an underlying constant. Here, the bird that partakes of the fruit symbolizes the ego caught in experiences (akin to changing dharmas), while the other bird symbolizes the unchanging Atman or Pure Consciousness, detached and observing. The interplay between change and constancy mirrors Patanjali’s concept of the evolving yet enduring substratum.

Yoga Vashishta 3.1.8

स्वप्ननद्यां गतं रूपं जागरेण तदन्वितम्। यथा नश्यति कालस्य तथा सर्वमिदं जगत्॥

"Just as the forms seen in the river of dreams vanish upon waking, so too does this entire world dissolve with time."

The Yoga Vashishta expresses the transient nature of the manifested world, similar to how Patanjali views the changing dharmas. While the Yoga Vashishta emphasizes the fleeting and illusory nature of external reality, Patanjali’s system focuses on perceiving the changing attributes (dharmas) without losing sight of the underlying essence (dharmi). Both philosophies suggest detachment from the changing aspects of life, pointing toward a deeper, unchanging Reality.

Through these comparisons, we see a consistent theme across Vedic and yogic texts: the transient, ever-changing nature of material reality juxtaposed with the eternal, unchanging self. The teachings from the Bhagavad Gita, Mundaka Upanishad, and Yoga Vashishta resonate with Patanjali’s distinction between the attributes that fluctuate and the substratum that remains steady.

Chapter-13, Sutra 13

Patanjali Yogasutra 3.13

(Parinama)

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः || 3.13 ||

"Through these (past Sutras), the transformations related to the characteristics, temporal marks, and stages of elements and sense organs are described."

In this Sutra, Patanjali continues to explore the concept of parinama or transformation, which is a key theme in the third chapter, referred to as the Vibhuti Pada. This verse specifically addresses the transformations that occur within the bhuta (elements) and indriyas (sense organs) at three levels: dharma, lakshana, and avastha. These are technical terms denoting different aspects of change:

1. Dharma refers to the essential qualities or properties of an entity.

2. Lakshana refers to the temporal markers or conditions, indicating the time-bound progression of those qualities.

3. Avastha denotes the stages of transformation, such as the beginning, continuity, and end of a state.

The Sutra highlights that these transformations are fundamental to both the external world (elements) and the internal instruments of perception (sense organs). By meditating on these transformations, a yogi can understand the subtle processes of nature, leading to mastery over them.

The parinama concept explains that nothing in the manifest universe is static; everything undergoes continuous change, whether it is physical (pertaining to the elements) or psychological (pertaining to the senses). The ability to observe these transformations leads to insight into the underlying laws of the universe, enabling the practitioner to transcend the illusions of permanence and constancy. Maintaining a Spiritual Journal creates a certain sensitivity in observing these changes, both without and within the seeker.

In essence, Patanjali's mention of bhuta and indriya indicates that the yogi's journey involves both the external universe and the inner world of perception. Mastery over these transformations allows the yogi to attain the higher stages of Realization and liberation, as the continuous change in the material and sensory worlds can be transcended through deep meditation and Awareness.

Swami Vivekanand said:

"By this the threefold changes in the mind-stuff as to form, time, and state are explained. The mind-stuff is changing into Vrttis, this is change as to form. To be able to hold the changes to the present time is change as to time. To be able to make the mind-stuff go to the past forms giving up the present even, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff which alone will enable him to make the Samyama before named."

To contextualize this Sutra, let's look at some similar verses from other Vedic texts that also discuss the concept of transformation (parinama) in both the external world and the internal faculties of perception.

Mundaka Upanishad 2.2.7

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा संविवेश।

प्राणैश्चित्तं सर्वमोतं प्रजानां यत्सन्मृतं तच्च वाचो विदुः॥

"This subtle Self must be known by the mind, in which the life-breaths, divided fivefold, have entered. The mind, along with the sense organs, pervades all beings, and it is that which sustains the living and the dead, as known by the Wise."

This verse from the Mundaka Upanishad describes the interplay between the subtle Self (Atman) and the sense faculties. The idea of subtle transformation and interconnectedness between mind and the life-breath (prana) 

reflects the same principle that Patanjali discusses: the importance of understanding how internal and external elements transform and interrelate.

Bhagavad Gita 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

"There is no existence for the unreal, and the Real never ceases to be. The Seers of Truth have concluded the same about both."

In this verse, the Bhagavad Gita addresses the distinction between the changing (unreal) and the unchanging (Real) aspects of existence. Similar to Patanjali’s Sutra, this verse reflects on how the material and sensory world is constantly transforming, while the True Self remains unaltered. Understanding these transformations helps a seeker rise above the fleeting nature of existence.

Yoga Vashishta 6.2.176

प्रकृतिं पश्यतो दृष्टिर्मायया न विनश्यति।

विनश्यति च तद्ध्यानात्कृतार्थस्यानुवृत्तितः॥

"One who sees the nature of transformation does not fall under the illusion of Maya. By deep meditation, the knower becomes free from continued cycles of birth and death."

This verse from the Yoga Vashishta focuses on the yogic perception of transformation. It emphasizes that those who can perceive the underlying transformations of nature and meditate deeply can transcend the illusions of Maya, or the world of appearances. This aligns with Patanjali’s teachings on mastering the transformations within elements and senses, aiding the path toward liberation.

Patanjali’s Yogasutra 3.13 provides a crucial insight into the nature of transformation within the elements and sense organs, enabling a yogi to understand the impermanence of material and sensory experiences. This principle is echoed in various Vedic texts, such as the Upanishads, Bhagavad Gita, and Yoga Vashishta, which all stress the importance of discerning between the changing and the unchanging. The yogic journey, as these texts suggest, is about mastering and transcending the cycles of transformation to realize the eternal, unchanging Self.

Chapter-3, Sutra 12

Patanjali Yogasutra 3.12

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः || 3.12 ||

"Then, again, when the mind holds both the past and future modifications in equilibrium, and the impressions of calmness and activity are equal, the transformation of the mind toward one-pointedness (ekāgratā) occurs."

In this Sutra, Patanjali introduces the concept of "ekāgratā pariṇāma"—the transformation of the mind toward one-pointedness. The term "shānta-udita" refers to two states of mental activity: "shānta" (calm) and "udita" (active or arising). When the mind can hold both these states - past and future, stillness and arising - simultaneously in balance, it leads to a transformation where the mind becomes intensely focused. This transformation, "ekāgratā," is essential for attaining higher states of meditation and concentration. The state of balance between tranquility and activity creates a deeper, sustained focus, moving the mind from distraction to pure attention.

The implication here is that when mental fluctuations cease, and both calm and arising thoughts are treated equally, a refined concentration is achieved. This state is not the cessation of all thoughts, but rather the balancing of various mental modifications so that the mind is no longer pulled by disturbances. This heightened awareness or "one-pointedness" is critical for progressing deeper into meditative states, as it allows the practitioner to focus solely on the object of meditation without being distracted by the mind's natural tendencies to wander.

This verse serves as a guide for yogic practitioners to cultivate a deeper level of mental discipline. By balancing the mind between periods of calm and activity, they can move from a scattered mind to a concentrated one. This state of transformation aids in developing the capacity to maintain focus over long periods, which is necessary for the pursuit of self-realization or enlightenment.

Swami Vivekanand said:

"How are we to know that the mind has become concentrated? Because time will vanish. The more time vanishes the more concentrated we are. In common life we see that when were are interested in a book we do not note the time at all, and when we leave the book we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given, when the past and present come and stand in one, the more concentrated the mind."

Comparative Verses from Other Vedic Texts:

Bhagavad Gita 6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥

"As a lamp in a windless place does not flicker, so is the disciplined mind of a yogi practicing meditation on the Self."

This verse from the Bhagavad Gita likens the mind of a disciplined yogi to a steady flame in a windless place. It parallels Patanjali’s idea of ekāgratā, where the mind remains unwavering. The calmness and focused state described in both verses underscore the idea of stillness amidst potential disturbances, leading to a state of single-pointed concentration.

Yoga Vashishta 3.119.6

मनो ही द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च। अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्॥

"The mind is said to be of two types: impure and pure. The impure mind is full of desires and thoughts, while the pure mind is free from desires."

The Yoga Vashishta also emphasizes the transformation of the mind. The distinction between the pure and impure mind in this verse reflects the need to balance mental tendencies (like shānta and 

udita in Patanjali’s verse). When the mind is purified and free from distractions, it aligns with Patanjali’s idea of ekāgratā, where focus and purity lead to transcendence of mental modifications.

In all these texts, the importance of achieving balance, focus, and purity of mind is a common theme. The comparison highlights that different Vedic traditions underscore the necessity of mental transformation, ultimately leading to spiritual liberation.

Chapter-3, Sutra 11

Patanjali Yogasutra 3.11

(sarvārthatā) and ekāgratā)

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥३.११॥

"The transformation of the mind toward samadhi (perfect concentration) occurs when there is a decline in distractions (sarvārthatā) and a rise in one-pointed focus (ekāgratā)."

In this Sutra, Patanjali describes a key process in the progression toward samadhi, the ultimate state of meditative absorption. 

He introduces the concept of the chitta's (mind's) transformation through the interplay of two opposing forces: distractions (sarvārthatā) and one-pointed concentration 

(ekāgratā). As the distractions of the mind diminish, the mind’s capacity to focus on a single point increases. This balance between the decline of distractions and the rise of concentration is a pivotal step toward attaining samadhi. Patanjali emphasizes that this transformation is gradual and involves a process where the practitioner learns to recognize, manage, and reduce distractions while simultaneously cultivating focus.

The term sarvārthatā refers to the mind's natural tendency to scatter and chase after multiple objects, thoughts, or sensory experiences. These distractions are inevitable but must be overcome to attain higher states of meditation. On the other hand, ekāgratā represents the mind's ability to remain fully concentrated on one object or thought, a critical skill for entering deeper states of meditative absorption. The transformation discussed here involves an inner balancing act where one consciously minimizes the pull of external stimuli and gradually deepens focus.

The samadhi-parinama, or the transformation towards samadhi, is the transition from a distracted state of mind to one that is perfectly concentrated. In practical terms, this Sutra suggests that through dedicated practice of meditation, one learns to manage the fluctuations of the mind. As distractions fade away, the state of one-pointed focus becomes more natural, eventually leading to the state of samadhi where the mind is fully absorbed in its object of concentration, free from distractions. This transformation is a key marker of spiritual progress in yoga.

Swami Vivekanand said:

"The mind is taking up various objects, running into all sorts of things and then there is a higher state of the mind, when it takes up one object and exclude all others. Samadhi is the result of that."

Comparison with Similar Verses from Vedic Texts:

Mundaka Upanishad 3.2.9

एतस्मिन्स्तत्र सर्वाणि प्रतिष्ठिता ऋतस्य लोकाः अमृतत्वस्य च। सर्वथा समाधिः यदात्मनि अर्चयते महात्मा, तम् आकाशम् वियद्वीर्यम्॥

"In this, all worlds and all deeds are established. When the great soul reaches complete absorption (samadhi) in the Self, it experiences the Eternal Reality, the space of Infinite Power."

This Upanishadic verse mirrors the concept of samadhi as discussed by Patanjali. The "great soul" reaches complete concentration or absorption 

(samadhi), experiencing the Infinite Reality beyond sensory distractions. Both texts emphasize the mind’s transformation from the temporal to the eternal through focused meditation.

Bhagavad Gita 6.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥ 6.19॥

"As a lamp in a windless place does not flicker, such is the simile for the yogi with a controlled mind practicing yoga in the Self."

Here, the Bhagavad Gita uses the metaphor of a steady flame to describe the one-pointedness of mind (ekāgratā) that Patanjali also emphasizes. Both verses discuss the transformation of the mind towards unwavering focus and steadiness, essential for entering deeper states of meditation.

Yoga Vashistha 6.2.126

यथा यथात्मन्यवधारयेद् धियं तथा तथा मुञ्चति बाह्यवृत्तयः। स्पन्दं च संसारपथस्य यात्यसौ यथा यथा योगनियोजयेद्धृदि॥ 6.2.126॥

"As one fixes the mind on the Self, the external distractions fade away. The disturbance of worldly existence diminishes as the yogi focuses on the heart in yoga."

This verse from the Yoga Vashistha resonates with the concept of the decline in distractions (sarvārthatā) mentioned by Patanjali. It explains that as concentration on the Self grows, worldly distractions naturally fade, leading to peace and the eventual cessation of mental disturbances.

In all these texts, the concept of ekāgratā (one-pointed focus) and the transformation of the mind is crucial for spiritual progress. Whether described as the extinguishing of external distractions in the Upanishads, the steady flame in the Bhagavad Gita, or the calming of the worldly path in the Yoga Vashistha, the core idea remains consistent: through disciplined practice, the mind moves from distraction to a state of perfect concentration, leading to the highest states of meditative absorption or samadhi.

Chapter-3, Sutra 10

Patanjali Yogasutra 3.10

(Samskaras)

तस्य प्रशान्तवाहिता संस्कारात् ॥ ३.१० ॥

"From the practice of concentration (dharana) there is a flow of tranquility due to the reduced creation of mental impressions (samskaras)."

This Sutra discusses the outcome of consistent practice of concentration, or "dharana." Patanjali describes how repeated concentration on a single object cultivates a tranquil, steady flow of mental activity. The word "प्रशान्तवाहिता" 

(praśāntavāhitā) signifies a peaceful flow, where the mind moves toward calmness without distraction. Through such focused attention, fewer new mental impressions or samskaras form, creating a foundation of peaceful, concentrated thought.

As a result of this practice, the mind experiences less turbulence, as the mental waves are subdued. The term "संस्कार" 

(samskara) refers to the subtle mental imprints that shape Consciousness and behavior. 

Here, the samskaras that arise from concentrated effort are fewer and positive ones, leading to greater tranquility. The mind, which was once disturbed by various distractions, now gains a steady and peaceful disposition.

Patanjali is emphasizing the transformation of the mental landscape. Each moment of deep concentration leaves an imprint on the mind, slowly replacing the habitual restlessness with calmness. 

This process of internal refinement leads to the mind becoming increasingly peaceful and more focused. The shift from distraction to concentration is gradual, and each samskara reinforces the next, making the mind more capable of maintaining concentration effortlessly.

In the broader context of yogic practice, this Sutra highlights the power of repetition and persistence. Patanjali is teaching that real progress comes when the mind’s latent tendencies (vasanas) are transformed through consistent concentration. The repeated effort toward focusing on one point becomes a natural, undisturbed flow of Awareness, bringing the practitioner closer to deeper meditative states, ultimately aiding in spiritual progress and Self-Realization.

Swami Vivekanand said:

"The flow of this continuous control of the mind becomes steady when practices day after day and the mind obtains the faculty of constant concentration."

Comparison with Similar Verses from Vedic Texts:

Brihadaranyaka Upanishad 4.4.5

यथा कर्म तथा स्मृतिः । स्मृतिः संस्कारः ॥

"As is one's action, so becomes their memory; and memory forms the samskaras (mental impressions)."

This verse from the Brihadaranyaka Upanishad parallels Patanjali's teaching on the role of samskaras in shaping Consciousness. Both texts emphasize that actions (or practices like concentration) leave mental impressions that shape future experiences. In Patanjali’s case, concentration leads to peaceful samskaras, whereas this Upanishad highlights how all actions create lasting impressions.

Bhagavad Gita 6.35

असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ 6.35 ॥

"Undoubtedly, O mighty-armed, the mind is restless and difficult to control; but it can be controlled through practice and detachment, O son of Kunti."

This verse from the Bhagavad Gita echoes the theme of disciplined practice leading to mastery of the mind. Like Patanjali’s Sutra, which discusses the creation of tranquility through samskaras, the Bhagavad Gita emphasizes the role of practice (abhyasa) in taming the restless mind and guiding it towards calmness and control.

Yoga Vashistha 4.2.22

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।

बन्धाय विषयासङ्गि मुक्तं निर्विषयं स्मृतम् ॥

"The mind alone is the cause of bondage and liberation in humans. Attached to sense objects, it leads to bondage; when it is free from objects, it leads to liberation."

This teaching from the Yoga Vashistha relates closely to Patanjali’s Sutra, as both texts discuss how mental impressions and tendencies determine the mind's state - whether it is bound or liberated. Patanjali’s focus on cultivating tranquil samskaras aligns with the Yoga Vashistha’s insight that freeing the mind from distractions leads to liberation.

Chapter-3, Sutra 09

Patanjali Yogasutra 3.9

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥ ३.९ ॥

"The subjugation and emergence of the impressions of distraction 

(vyutthāna) and restraint 

(nirodha) occur when the mind is united with the moment of restraint. This is called the transformation into restraint (nirodha-pariṇāma)."

In this Sutra, Patanjali delves into the subtle workings of the mind as it transitions from a distracted state (vyutthāna) to a state of restraint (nirodha). The verse describes the interplay between the two opposing forces or impressions (saṁskāras) - those that pull the mind outward towards distraction, and those that draw it inward towards restraint. The continuous struggle and transformation between these two forces shape the mental state at any given moment. When the impressions of restraint dominate, the mind moves closer to achieving stillness.

The phrase nirodha-pariṇāma 

signifies this transformation process, where the mind becomes one with the state of restraint. This is a critical moment in yoga practice, as it marks the cessation of mental fluctuations and the stabilization of Consciousness. When restraint takes hold, even momentarily, the deeper impressions of the mind begin to shift. This transformation is subtle and gradual, requiring sustained effort and mindfulness to bring the mind under control, as indicated by the repeated occurrence of both distraction and restraint impressions.

The Sutra suggests that by cultivating the power of restraint over the impressions of distraction, one can gradually increase the moments of inner stillness. This process aligns the mind with Higher States of Consciousness, moving the yogi closer to the Ultimate Goal of sustained meditative absorption or samadhi. The transformation described here is not immediate; it is a process of cultivating the nirodha-saṁskāra, which eventually overpowers the distractions and creates a mental state conducive to deeper meditation.

Swami Vivekanand said:

"That is to say, in this first state of Samadhi, the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications. If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi, when all the waves have subsided, as control itself will be a wave. Yet this lower Samadhi is very much nearer to the higher Samadhi than when the mind comes bubbling out."

Comparative Context with Vedic Texts:

Katha Upanishad 1.3.10

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः॥

"The senses are said to be superior to objects; superior to the senses is the mind; superior to the mind is the intellect; and superior to the intellect is the great Self."

This verse from the Katha Upanishad explores the hierarchical layers of Consciousness, moving from sensory perceptions to the intellect and eventually to the Self. It relates to Patanjali's idea of overcoming external distractions (vyutthāna) and the process of internalizing the mind toward the Higher Self, which corresponds to the state of nirodha or restraint.

Yoga Vashishta 6.2.72

मन एव मनुष्याणां कारणं बन्धमोक्षयोः। बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥

"The mind alone is the cause of both bondage and liberation. A mind attached to sense objects leads to bondage, while a mind free from attachments leads to liberation."

This verse from the Yoga Vashishta discusses the mind as the pivotal element in both bondage (vyutthāna) and restraint (nirodha). It resonates with Patanjali's idea that the mind’s impressions can either distract or restrain, depending on whether it is outwardly focused or inwardly directed. The transition described in Patanjali’s Sutra parallels the shift from bondage to liberation as described in this verse.

Chapter-3, Sutra 08

Patanjali Yogasutra 3.8

(Nirbija Samadhi)

तदपि बहिरङ्गं निर्बीजस्य ॥ 3.8 ॥

"That too (the practice of dharana, dhyana, and samadhi) is an external practice compared to the seedless (nirbija) samadhi."

This Sutra states that even the highest form of concentration, meditation (dhyana), and complete absorption (samadhi) are still considered external compared to the Ultimate Goal of seedless samadhi (nirbija samadhi). The term "nirbija" literally means "without seed," symbolizing a state of meditation that is free from any object, thought, or influence that could plant new karmic seeds. This form of samadhi is often described as the final stage of yoga, leading to kaivalya or liberation, where the mind is completely dissolved, and only Pure Consciousness remains.

The significance of this Sutra lies in the subtle distinction it makes between the various stages of spiritual practice. While dharana, dhyana, and samadhi (collectively known as samyama) are considered high levels of mental discipline, they are not the Ultimate Goal. They are external 

(bahiranga) because they still involve the mind engaging with objects, albeit in a highly refined and controlled manner. Nirbija samadhi, however, transcends even these advanced states because it is the cessation of all mental fluctuations and the complete dissolution of the ego and sense of separateness.

In practical terms, this Sutra reminds the aspirant that the yogic path does not culminate in powers or even the experience of samadhi that is tied to objects or ideas. Instead, the True Goal of yoga is the attainment of 

nirbija samadhi, where there is no seed for future thoughts or 

karmas. This marks the dissolution of the dualistic nature of mind and Consciousness, leading to Self-Realization.

Swami Vivekanand said:

"Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but to a lower stage, in which this universe still exists as we see it, and in which are all these power."

Comparative Verses from Other Vedic Texts

Mundaka Upanishad 3.2.9

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

"When the Seer beholds the gold-colored Creator, the Lord, the Supreme Purusha, the Source of Brahman, then the Wise One, having shaken off virtue and vice, becomes stainless and attains Supreme Equality."

This verse from the Mundaka Upanishad resonates with Patanjali’s idea of nirbija samadhi, as both refer to the Ultimate State where dualities such as virtue and vice are transcended. Just as nirbija samadhi represents liberation from all seeds of karma, the Upanishad describes how one who perceives the Divine Essence (Brahman) attains a state of Purity and Equality, free from the influence of karmic actions.

Yoga Vashishta 6.2.206

चित्तं चिद्रूपतां याति मुक्तो भवति वा न वा।

अभ्यासवशतो योगी नैराश्यं यति नान्यथा ॥

"The mind attains the form of Pure Consciousness; The yogi reaches this State through practice and renunciation, not by any other means."

This verse from the Yoga Vashishta aligns with the notion of nirbija samadhi in Patanjali's teachings. It emphasizes that the mind must transform into Pure Consciousness through sustained practice and renunciation. Like the Yogasutra's ultimate focus on a state beyond mental activities, the Yoga Vashishta asserts that liberation is attained when the mind is stilled and merges into its essential nature.

Bhagavad Gita 6.15

युञ्जन्नेवं सदात्मानं योगी नियतमानसः।

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥

"Thus always keeping the mind absorbed in the Self, the yogi of disciplined mind attains Peace, the Supreme Nirvana, which abides in Me."

Here, the Bhagavad Gita talks about the state of Constant Remembrance of the Self, which can be compared to the nirbija samadhi described by Patanjali. 

Both texts highlight the need for mental discipline and continual focus to achieve a state of Ultimate Peace (nirvana or 

kaivalya). In both cases, this peace comes from transcending dualistic perception and resting in the Pure Consciousness.

Conclusion

The comparison of Patanjali’s concept of nirbija samadhi with other Vedic texts reveals a consistent theme of Transcendence and Realization. 

Whether it is the dissolution of karmic seeds in Patanjali’s Yoga, the attainment of Supreme Equality in the Mundaka Upanishad, the merging with Pure Consciousness in the Yoga Vashishta or the Constant Remembrance of the Self in Bhagavad Gita, these texts all speak to the Ultimate State of Realization where the mind is stilled, and dualities cease to exist.