Chapter-1, Sutra 29

Patanjali Yogasutra 1.29 

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ १.२९॥

"From that (practice of japa and contemplation on Om), there is the attainment of introspection and the removal of obstacles."

The Sutra suggests that through the practice of repeating and contemplating in Om, one gains deeper self-awareness and the ability to introspect. This introspection is not merely a superficial self-examination but a profound Realization of one's Inner Consciousness. It allows the practitioner to connect with their True Self, beyond the distractions and fluctuations of the mind.

The Sutra also highlights the removal of obstacles as a significant benefit of this practice. In the context of yoga, obstacles (antarayas) refer to various mental and physical hindrances that impede spiritual progress. These can include doubt, laziness, illness, and distractions. By focusing the mind through japa and contemplation, these obstacles are gradually diminished, leading to a more focused and serene state of being. This process is essential for achieving higher states of meditation and ultimately, Self-Realization.

Swami Vivekanand says:

"The first manifestation of this repetition and thinking of Om will be that the introspective power will be manifested more and more, and all the mental and physical obstacles will begin to vanish."

In essence, Patanjali Yogasutra 1.29 encapsulates the dual benefits of spiritual practice: the deepening of self-awareness and the elimination of barriers to spiritual growth. It underscores the importance of consistent practice and Devotion in the journey towards enlightenment. By integrating these practices into daily life, one can cultivate a more profound connection with the Inner Self and navigate the challenges of life with greater ease and clarity.

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 2.2.4:

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।

"This Self can be attained through truth, austerity, right Knowledge, and constant practice of chastity."

This verse from the Mundaka Upanishad emphasizes the importance of truth, austerity, and disciplined practice in attaining Self-Realization, similar to the emphasis on japa and contemplation in Patanjali Yogasutra 1.29.

Bhagavad Gita 6.35:

असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥

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

This verse from the Bhagavad Gita highlights the importance of consistent practice (abhyasa) and detachment (vairagya) in controlling the mind, resonating with the themes of overcoming obstacles through disciplined practice in the Yogasutra.

Yoga Vashishta 6.1.32:

चित्तस्य हि प्रसादेन हन्ति कर्माशयं शुभम्।

"By the Grace of the mind, one destroys the storehouse of karma."

This verse from the Yoga Vashishta speaks to the transformative power of a serene and focused mind, akin to the introspection and removal of obstacles mentioned in Patanjali Yogasutra 1.29.

These verses collectively underscore the universal theme in Vedic literature of achieving Self-Realization and overcoming obstacles through disciplined practice, introspection, and mental focus.

Chapter-1, Sutra 28

Patanjali Yogasutra 1.28

(Meditation in Om)

तज्जपस्तदर्थभावनम् ॥ १.२८॥

"The repetition of this (Om) and meditating on its meaning (is the way)."

Patanjali's Yogasutra 1.28 emphasizes the importance of the mantra "Om" in the practice of yoga. The sutra suggests that the repetition (japa) of "Om" and meditating on its meaning can lead to spiritual growth and Self-Realization. This practice is not just about the mechanical repetition of the sound but involves a deep contemplation of its significance.

The mantra "Om" is considered the primordial sound and the essence of the universe. It represents the union of the individual Self with the Universal Consciousness. By chanting "Om" and meditating on its meaning, practitioners can transcend their ordinary Consciousness and connect with a Higher State of Being. This process helps in calming the mind, reducing distractions, and fostering a sense of Inner Peace and clarity.

Moreover, the practice of japa and meditation on "Om" is seen as a way to purify the mind and remove obstacles that hinder spiritual progress. It is believed that the vibrations created by chanting "Om" resonate with the cosmic vibrations, aligning the practitioner's energy with the universal energy. This alignment facilitates a deeper understanding of the Self and the Nature of Reality, ultimately leading to Realization of the Divine.

Comparison with Similar Verses from Vedic Texts

From the Mandukya Upanishad:

ॐ इत्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोंकार एव।

"Om, the word, is all this. A clear explanation of it is: all that is past, present, and future is verily Om. And whatever else there is, beyond the threefold division of time, that also is Om."

From the Bhagavad Gita (8.13):

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |

य: प्रयाति त्यजन्देहं स याति परमां गतिम् || 13||

"Uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Goal."

From the Taittiriya Upanishad:

ओमिति ब्रह्म। ओमिति सर्वम्।

"Om is Brahman. Om is all this."

These verses from various Vedic texts highlight the significance of "Om" as a fundamental and sacred sound that encapsulates the Essence of the Universe and the Divine. They reinforce the idea presented in Patanjali's Yogasutra 1.28 that the repetition and meditation on "Om" can lead to profound spiritual insights and Ultimate Realization.

Chapter-1, Sutra 27

Patanjali Yogasutra 1.27

तस्य वाचकः प्रणवः ॥ १.२७॥

"His manifesting word is Om."

This sutra emphasizes the significance of the sacred syllable "Om" (or "Aum") in the practice of yoga. In the context of Patanjali's Yoga Sutras, "Om" is considered the sound symbol that represents Ishvara (the Supreme Being or God). The syllable "Om" is not just a sound but a profound symbol that encapsulates the essence of the universe and the Ultimate Reality.

The sound "Om" is believed to be the primordial sound from which the universe was created. It is considered the most sacred mantra in Hinduism and is often used at the beginning and end of prayers, chants, and meditation sessions. The chanting of "Om" is said to align the practitioner with the vibrations of the universe, bringing about a sense of peace, unity, and spiritual awakening. In this sutra, Patanjali suggests that meditating on "Om" and its meaning can lead to a deeper connection with the Divine and the Realization of one's True Self.

Furthermore, the practice of repeating "Om" (known as Japa) and contemplating its meaning is a powerful tool for focusing the mind and achieving a state of inner stillness. This practice helps to remove obstacles in the path of spiritual growth and leads to the Realization of the Inner Consciousness. By meditating on "Om," practitioners can transcend the limitations of the physical world and experience the Unity of all existence.

Comparison with Similar Verses from Vedic Texts

Rigveda 1.164.39:

ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भवन्ति।

"Om, this syllable is all this. A clear explanation of it is as follows."

 

Mundaka Upanishad 2.2.6:

ओमित्येतदक्षरं ब्रह्म।

"Om, this syllable is Brahman."

Mandukya Upanishad 1.1:

ॐ इत्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भवन्ति।

"Om, this syllable is all this. A clear explanation of it is as follows."

These verses from the Vedic texts highlight the universal and profound nature of the syllable "Om." In the Rigveda, "Om" is described as encompassing all that exists, indicating its all-encompassing Nature. The Mundaka Upanishad identifies "Om" directly with Brahman, the Ultimate Reality, suggesting that meditating on "Om" is a way to connect with the Divine Essence. The Mandukya Upanishad further elaborates on the significance of "Om," explaining that it represents the entirety of existence and is a key to understanding the nature of Reality.

By comparing these verses, we can see a consistent theme across different texts: "Om" is not just a sound but a symbol of the ultimate Reality and a tool for spiritual Realization. Whether in the context of the Yoga Sutras or the Vedic texts, "Om" serves as a bridge between the individual and the universal, guiding practitioners towards a deeper understanding of themselves and the cosmos.

Chapter-1, Sutra 26

Patanjali Yogasutra 1.26

स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ १.२६॥

"He is the Teacher of even the ancient teachers, being not limited by time."

This sutra emphasizes the timeless nature of the Ultimate Teacher, often interpreted as Ishvara or God. Patanjali asserts that this Supreme Teacher transcends time and has been the guide for all previous teachers. This concept highlights the eternal and unchanging wisdom that is beyond the constraints of temporal existence.

In the context of yoga, this sutra underscores the importance of seeking guidance from a Source that is not bound by the limitations of human experience. It suggests that True Knowledge and enlightenment come from a Divine Source that has always existed and will continue to exist, unaffected by the passage of time. This eternal Teacher is seen as the ultimate authority and source of all wisdom, guiding practitioners through their spiritual journey.

Furthermore, this sutra can be interpreted as a reminder of the continuity of spiritual knowledge. It reassures practitioners that the path they are following has been walked by countless others before them, under the guidance of this timeless teacher. This continuity provides a sense of security and trust in the teachings of yoga, knowing that they are rooted in an eternal and unchanging truth.

Similar Verses from Vedic Texts

Bhagavad Gita 4.7-8:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ||7||

परित्राणाय साधूनां विनाशाय च दुष्कृताम् |

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ||8||

"Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjuna, at that time I manifest myself on earth. To protect the righteous, to annihilate the wicked, and to reestablish the principles of dharma, I appear millennium after millennium."

Mundaka Upanishad 1.1.3:

 सर्वविद्या प्रतिष्ठं ब्रह्मणो विद्या प्रतिष्ठं।

"All knowledge is established in Brahman, the Ultimate Reality."

Yoga Vashishta 6.1.3:

 सर्वं ब्रह्ममयं जगत्।

"The entire universe is pervaded by Brahman."

These verses from various Vedic texts echo the idea of an eternal, all-encompassing Source of wisdom and guidance, similar to the concept presented in Patanjali Yogasutra 1.26. They emphasize the timeless and universal nature of spiritual knowledge and the Divine presence that guides and sustains it.

Chapter-1, Sutra 25

Patanjali Yogasutra 1.25

तत्र निरतिशयं सार्वज्ञबीजम् ॥ १.२५॥

"In God, the seed of omniscience is at unsurpassable level." 

For ordinary beings, knowledge is limited to the extent of the perception of senses. If the seed of All-Knowing or Omniscience begins developing in them, they start to perceive things beyond senses. Hence the Omniscience includes both the knowledge perceived by the senses as well as the Knowledge perceived beyond senses. It is said that the seed of Omniscience of the yogi  grows stage by stage.

This verse highlights the concept of Supreme Knowledge or Omniscience. Patanjali suggests that in the state of Samadhi (deep meditation), the practitioner's awareness transcends ordinary limitations. While ordinary knowledge is like a seed (germ) in most individuals, in the state of Samadhi, it blossoms into boundless wisdom. This verse emphasizes the transformative potential of yoga practice, leading to expanded Consciousness and direct perception of Truth.

Swami Vivekanand says:

"The mind must always travel between two extremes. You can think of limited space, but the very idea of that gives you also unlimited space. Close your eyes and think of a little space, and at the same time that you perceive the little circle, you have a circle round it of unlimited dimensions. It is the same with time. Try to think of a second, you will have, with the same act of perception, to think of time which is unlimited. So with knowledge. Knowledge is only a germ in man, but you will have to think of Infinite Knowledge around it, so that the very nature of your constitution shows us that there is unlimited Knowledge, and the yogis call that Unlimited Knowledge – God."

Now, let's explore similar themes from Vedic texts:

Bhagavad Gita (7.26):

वेदाहं समतीतानि वर्तमानानि चार्जुन।

भविष्याणि च भूतानि मां तु वेद न कश्चन।।

 

"O Arjuna, I know all beings that have existed, exist now, and will exist in the future, but no one knows Me."

In this verse from the Bhagavad Gita, Lord Krishna asserts His Omni science, similar to Patanjali's concept of all-knowingness.

Mundaka Upanishad (1.1.9):

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः।।

   

"He who is devoid of ignorance, whose mind is always steady, his senses are under control, like well-trained horses under a charioteer."

The Mundaka Upanishad emphasizes Self-Realization and control over the senses, leading to Higher Knowledge.

In summary, Patanjali's Yogasutra 1.25 aligns with the broader spiritual tradition found in Vedic texts, emphasizing the pursuit of Knowledge and the expansion of Consciousness. Whether through yoga or direct Realization, the seeker aims to transcend limited understanding and connect with the infinite wisdom inherent in the universe. 

Chapter-1, Sutra 24

Patanjali Yogasutra 1.24

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ १.२४॥

 

"Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires."

This sutra introduces the concept of Ishvara, which represents the Supreme Consciousness or the Divine. Here are the key points:

1. Ishvara: The term "Ishvara" refers to the Ultimate Cosmic Consciousness, beyond human limitations. It is not bound by suffering (kleśa), actions (karma), the fruits of actions (vipāka), or desires (āśaya). Ishvara is the unchanging, eternal essence that transcends the material world.

2. Special Purusha: The sutra describes Ishvara as a "special Purusha." Purusha refers to the individual soul or Consciousness. However, Ishvara is distinct from ordinary souls. It remains unaffected by the fluctuations of life, karma, and emotions.

3. Untouched by Misery and Desires: Ishvara is beyond suffering (kleśa). While ordinary beings experience pain, Ishvara remains untouched by it. Similarly, desires (āśaya) do not bind Ishvara. It exists in a state of Pure Awareness and Bliss.

Comparison with Vedic Texts

Let's explore similar themes from Vedic texts:

Rigveda:

The Rigveda, one of the oldest sacred texts, emphasizes the concept of cosmic order (Ṛta) and the Divine intelligence behind it. In Rigveda, hymns praise the cosmic forces (devas) and recognize their supremacy. These devas represent different aspects of the Divine.

For example, Rigveda 1.164.46 states: 

एकं सद् विप्र बहुधा वदन्ति

"The truth is one; the wise call it by various names." 

This echoes the idea of a singular, all-encompassing Reality beyond human comprehension.

Ishavasya Upanishad:

The Ishavasya Upanishad emphasizes the omnipresence of the Divine (Ishvara) in all aspects of existence.

Verse 1 of the Ishavasya Upanishad states: 

ईशा वास्यं इदं सर्वम्

"All this is enveloped by the Divine."  

It reminds us that everything is interconnected and infused with Divine Consciousness.

Yoga Vasistha:

The Yoga Vasistha, a philosophical text, explores the nature of reality, illusion, and liberation. It discusses the concept of the unchanging Self (Atman) beyond the transient world. Just as Ishvara remains untouched by karma, the Self is beyond the play of actions and their results.

In summary, Patanjali's Yogasutra 1.24 introduces us to Ishvara, the special Purusha beyond suffering and desires. This concept resonates with similar themes found in Vedic texts, emphasizing the eternal, unchanging Reality that underlies our existence.

Chapter-1, Sutras 21 - 23

The Patanjali Yogasutras 1.21, 1.22, and 1.23:

Sutra 1.21

तीव्रसंवेगानामासन्नः॥

"Success is speedy for the extremely energetic."

Sutra 1.22

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥

"The three degrees of intensity are mild, medium, and intense."

Sutra 1.23

ईश्वरप्रणिधानाद्वा॥

"Samadhi can be experienced through great devotion and surrender."

Sutra 1.21 speaks to the immediacy of results for those who approach their practice with intense vigor or enthusiasm. This intensity is a measure of the earnestness and passion with which one pursues the path of yoga. It suggests that the more fervent and dedicated the effort, the quicker one will progress towards the goal of yoga, which is the stilling of the fluctuations of the mind to reach a state of pure awareness or Samadhi.

Sutra 1.22 elaborates on the varying degrees of intensity mentioned in the previous sutra. Patanjali acknowledges that not all practitioners will have the same level of intensity in their practice. Some may approach with a mild interest, others with a moderate commitment, and yet others with a high degree of fervor. Each level of intensity will yield different rates of progress, but the underlying message is that a greater intensity will lead to a more expedited journey towards the ultimate goal.

Sutra 1.23 introduces the concept of Ishvara Pranidhana, or Devotion and surrender to a Higher Reality or the Divine. This sutra suggests that through the act of devotion and surrender, one can also attain the State of Samadhi. It implies that the path to spiritual Realization isn't solely through personal effort but can also be achieved by relinquishing the ego and dedicating one's actions to a higher purpose.

Comparison with Similar Vedic Verses:

One similar verse from the Vedic texts is from the Isha Upanishad:

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत्।

"Whatever is in this universe is enveloped by the Lord."

This verse, like Sutra 1.23, emphasizes the presence of a Higher Reality that pervades everything. It suggests a similar notion of surrender to the Divine Will, recognizing that the entire cosmos is under the domain of a Supreme Consciousness.

Another verse from the Bhagavad Gita (6.47) states:

योगिनामपि सर्वेषां मद्ग‍तेनान्तरात्मना ।

श्रद्धावान्भजते यो मां स मे युक्ततमो मत: ॥ ४७ ॥

"Among all yogis, the one who worships me with faith, his inner self abiding in me, is considered by me to be the most devoted."

This verse aligns with the concept of Ishvara Pranidhana, highlighting the importance of Devotion and the surrender of one's Inner Self to the Divine, which is a direct path to Spiritual Realization.

These verses from the Vedic literature resonate with the teachings of the Yogasutras, providing a broader context for understanding the principles of intensity in practice and surrender to a higher power as means to attain spiritual enlightenment.

Chapter-1, Sutra 20

The Patanjali Yogasutra 1.20

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥ १.२०॥

"To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the Real."

This sutra discusses the journey towards Samadhi for those who are not naturally inclined towards spiritual pursuits. It outlines a path that begins with faith (śraddhā), which is the trust in the yoga process and its outcomes. This faith leads to energy (vīrya), the enthusiasm to practice diligently. With sustained practice, one develops memory (smṛti), the ability to remember the teachings and experiences that guide the practice. This memory supports samādhi, the ability to focus the mind without distraction. Finally, through samadhi, one achieves discrimination (prajñā), the wisdom to discern the Real from the unreal, leading to True Knowledge and Realization.

Swami Vivekanand says:

"To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the Real. These are they who do not want the position of gods, or even that of rulers of cycles. They attain to Realization."

Comparing this with similar verses from Vedic texts, we find common themes of discipline, concentration, and the pursuit of knowledge. 

For example, the Mundaka Upanishad (3.1.5) states:

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।

"This Self cannot be obtained by instruction, nor by intellect, nor by much hearing. He whom the Self chooses, by him the Self can be gained. The Self chooses him as His own."

This verse emphasizes the idea that spiritual Realization is not just a matter of intellectual understanding but requires a personal commitment and Grace.

Another example is from the Bhagavad Gita (6.47):

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना |

श्रद्धावान्भजते यो मां स मे युक्ततमो मत: || 47||

"Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great faith, them I consider to be the Highest of all."

This verse highlights the importance of devotion and the merging of the individual Self with the Divine as the highest form of yoga.

These verses, along with Patanjali's sutra, underscore the importance of a personal spiritual journey that involves faith, discipline, and the pursuit of Higher Knowledge, leading ultimately to Realization and Unity with the Divine Essence. Each text, while unique in its approach, points to a universal path of inner transformation and Realization.

Chapter-1, Sutra19

Patanjali Yogasutra 1.19

भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ १.१९॥

"Upon those who have attained the state of 'videha' or 'prakritilaya', the world appears as a latent impression."

This sutra refers to a State of Consciousness where the individual has transcended the physical body ('videha') and merged with the primal Nature ('prakritilaya'). In this state, the world is no longer experienced directly but exists as a potentiality or an impression in the Consciousness. It suggests that for those who have reached such a high level of spiritual realization, the material world ceases to be the primary Reality).

The sutra implies that the Ultimate Goal of yoga is not merely to escape the cycle of birth and death but to transcend the limitations of the physical and mental constructs. The 'videha' and 'prakritilaya' states are stages on the path to complete Realization, where one's Consciousness is no longer bound by the physical world or its properties. This is a state of pure potentiality, where the latent impressions of the world exist but do not bind or affect the individual's true self.

The concept of latent impressions ('bhavapratyayo') is significant because it acknowledges the continuity of Consciousness even after liberation from the physical form. It indicates that while the world may no longer have the same hold over an individual, the impressions of past experiences remain in a subtle form. These impressions do not cause further entanglement in the cycle of birth and death but exist as a reminder of the journey the Consciousness has undertaken.

Swami Vivekanand says:

"(This Samadhi, when not followed by extreme non- attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in Nature. The gods in the Indian systems represent certain high offices which are being filled successively by various souls. But none of them is perfect."

For context, let's compare this with a few similar verses from Vedic texts:

Mandukya Upanishad 2:

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥

"All this is verily Brahman. This Ātman is Brahman. This Ātman has four quarters." 

This verse from the Mandukya Upanishad declares the identity of the individual soul (Atman) with the Ultimate Reality (Brahman). It resonates with the idea in Yogasutra 1.19 that the individual Consciousness can transcend the physical realm and merge with the primal Nature.

Bhagavad Gita 7.18:

उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् || 18||

"All those who are devoted to Me are indeed noble. But those in Knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their Supreme Goal, I consider as My very Self.."

In the Bhagavad Gita, Krishna speaks of the importance of meditating on the Ultimate Reality, which aligns with the Yogasutra's notion of transcending the physical to reach a Higher State of Consciousness.

Chandogya Upanishad 6.8.7:

 तत्त्वमसि

 "Thou art That." 

This famous mahavakya (great saying) from the Chandogya Upanishad encapsulates the non-dual philosophy of Advaita Vedanta, suggesting the unity of the individual soul with the Cosmic soul, similar to the state of 'videha' and 'prakritilaya' described in Yogasutra 1.19.

These verses from the Vedic literature emphasize the unity of the individual soul with the Ultimate Reality and the transcendence of the physical world, which is in harmony with the essence of Patanjali's Yogasutra 1.19. They all point towards the Ultimate Goal of spiritual practice: Realizing the True Nature of the Self and the universe.

Chapter-1, Sutra18

Patanjali Yogasutra 1.18 

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥

"There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions."

This sutra refers to a state of deep meditation known as Asamprajnata Samadhi, which is achieved when the mind has no content or mental modifications but is solely in the presence of latent impressions. This state is characterized by the absence of active thought processes or cognitive patterns (virama pratyaya). The practice  (abhyasa) leading up to this state involves a gradual withdrawal from the sensory experiences and mental activities until only minimal subtle impressions remain. These impressions are the residual traces of past experiences that exist in the unconscious mind. The term anya suggests that this state of Samadhi is distinct from the Samprajnata Samadhi with content or support, which is described earlier in the Yogasutra 17.

In this State, the practitioner transcends the ordinary levels of Consciousness and enters a realm where there is no distinction between the Knower, the Known, and the process of Knowing. It is a state of Pure Awareness, free from the fluctuations of the mind. The significance of this sutra lies in its emphasis on the power of sustained practice and detachment from mental constructs, leading to a profound state of Inner Peace and liberation.

Comparison with Similar Verses:

Mandukya Upanishad (Verse 7):

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् |

"It is not that which cognizes the internal world, nor that which cognizes the external world, nor that which cognizes both, nor a mass of cognition, nor cognitive, nor non-cognitive."

This verse from the Mandukya Upanishad describes the fourth State of Consciousness, Turiya, which is beyond waking, dreaming, and deep sleep. Like Asamprajnata Samadhi, Turiya is a state of Pure Consciousness without content.

Bhagavad Gita (6.20):

यत्रोपरमते चित्तं निरुद्धं योगसेवया |

"Where the mind, restrained by the practice of Yoga, attains quietude."

In the Bhagavad Gita, Krishna speaks of the mind's quietude achieved through the disciplined practice of Yoga, akin to the cessation of mental modifications mentioned in Patanjali's Yogasutra.

Katha Upanishad (1.2.15):

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह |

"When the five senses along with the mind remain still and the intellect is not active, that is known as the Highest State."

The Katha Upanishad describes a similar state where the senses, mind, and intellect are still, indicating a Higher State of Consciousness that aligns with Asamprajnata Samadhi.

These verses from various Vedic texts highlight the universal concept in Indian philosophy of reaching a state of Consciousness that transcends the ordinary experience of the mind and senses. They all point towards the Ultimate Goal of Yoga and spiritual practice, which is to Realize the True Nature of the Self, beyond the limitations of the mind and body.

Chapter-1, Sutra17

Patanjali Yogasutra1.17

वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥

"Samprajnata samadhi is that which is accompanied by reasoning, discrimination, bliss, unqualified egoism."

Patanjali's Yogasutra 1.17 refers to a state of Consciousness called 'Samprajnata Samadhi,' which is a form of meditative absorption characterized by Pure Awareness. 

This contemplative yet blissful state of samadhi that arises when the mind has stilled its thought processes. In that deep meditative Awareness, one's identity merges with the object of focus in a spontaneous, uncontrived manner. Gone are the "vicaras" or thoughts of analysis and reflection that normally accompany mental acts. In their place is a seamless Knowing born of Pure Presence. Finally, there is an identification with the object of meditation. This progression leads to 'Samprajnata Samadhi,' a heightened state of Awareness where the meditator is fully Aware of the object of meditation.

This sutra points to the Supreme Meditation where subject and object become one. The meditator no longer perceives themselves as separate from that which they behold. Duality vanishes as awareness rests as the very essence of both observer and observed. In such an utterly tranquil state, Bliss or "ananda" arises unconditioned by any urging of the mind. It is a Joy that is its own cause and effect, existing when all else has dissolved.  

By describing this seamless merging and the Bliss it brings, Patanjali offers us a glimpse of the fully unified Consciousness that is our truest Nature. When thoughts cease their restless motions and awareness ceases grasping even itself, we realize our Self as the innermost Self of all. Bliss is then our constant experience because in that state, we have gone beyond duality and know only endless being-awareness-bliss. All is felt as whole and holy, for the seer has been seen as one with the seen.

Swami Vivekanand says:

"Samadhi is divided into two varieties. One is called the Samprajnata, and the other the Asamprajnata. The Samprajnata is of four varieties. In this Samadhi comes all the powers of controlling Nature. 

The first variety is called the Savitarka, when the mind meditates upon an object again and again, by isolating it from other objects. There are two sorts of objects for meditation, the categories of Nature, and the Purusa. Again, the categories are of two varieties; the twenty-four categories are insentient, and the one sentient is the Purusa. When the mind thinks of the elements of Nature by thinking of their beginning and their end, this is one sort of Savitarka. The words require explanation. 

This part of Yoga is based entirely on Sankhya Philosophy, about which I have already told you. As you will remember, egoism and will, and mind, have a common basis, and that common basis is called the chitta, the mind stuff, out of which they are all manufactured. This mind stuff takes in the forces of nature, and projects them as thought. There must be something, again, where both force and matter are one. This is called Avyaktam, the unmanifested state of nature, before creation, and to which, after the end of a cycle, the whole of nature returns, to again come out after another period. Beyond that is the Purusa, the essence of intelligence. 

There is no liberation in getting powers. It is a worldly search after enjoyment in this life. All search for enjoyment is vain; this is the old, old lesson which man finds so hard to learn. When he does learn it, he gets out of the universe and becomes free. The possession of what are called occult powers is only intensifying the world, and in the end intensifying suffering. Though, as a scientist, Patanjali is bound to point out the possibilities of this science, he never misses an opportunity to warn us against these powers. 

Knowledge is power, and as soon as we begin to know something, we get power over it; so also, when the mind begins to meditate on the different elements, it gains power over them. That sort of meditation where the external gross elements are the objects is called Savitarka. Tarka means question, Savitarka means with- question. Questioning the elements, as it were, that they may give up their truths and their powers to the man who meditates upon them. 

Again, in the very same meditation, when one struggles to take the elements out of time and space, and thinks of them as they are, it is called Nirvitarka, without- question. When the meditation goes a step higher, and takes the Tanmatras as its object, and thinks of them as in time and space, it is called Savichara, with-discrimination, and when the same meditation gets beyond time and space, and thinks of the fine elements as they are, it is called Nirvichara, without-discrimination. 

The next step is when the elements are given up, either as gross or as fine, and the object of meditation is the interior organ, the thinking organ, and when the thinking organ is thought of as bereft of the qualities of activity, and of dullness, it is then called Sanandam, the blissful Samadhi. In that Samadhi we are thinking of the mind as the object of meditation. 

Before we have reached the state which takes us beyond the mind even, when it has become very ripe and concentrated, when all ideas of the gross materials, or fine materials, have been given up, and the only object is the mind as it is, when the Sattva state only of the ego remains, but differentiated from all other objects, this is called Asmita Samadhi, and the man who has attained to this has attained to what is called in the Vedas “bereft of body”. He can think of himself as without his gross body; but he will have to think of himself as with a fine body. Those that in this state get merged in Nature without attaining the goal are called Prakrtilayas, but those who do not even stop at any enjoyments, reach the Goal, which is Freedom."

For context, similar insights can be found in the Vedic teachings. 

The Katha Upanishad (I.3.12) speaks of going beyond the senses to realize "That" which cannot be sensed by any sense organs. 

The Taittiriya Upanishad (2.4.1) describes stepping past perception and non-perception to enter the transcendent Reality. 

The Mundaka Upanishad (2.1.5) invites us to still the mind to experience our essence as Pure Awareness beyond all thought. 

And the Yoga Vasistha reminds us that when the mind is absolutely motionless, what remains is immeasurable Peace. May these luminous pointers help light our path to truth.

In conclusion, Patanjali's Yogasutra 1.17 outlines a process of meditative absorption that leads to a profound state of cognitive and Blissful Awareness. This concept is not isolated but is part of a broader discourse within the Vedic tradition that explores the Nature of Consciousness and the path to enlightenment.

Chapter-1, Sutra16

The Patanjali Yogasutra 1.16

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्

"The highest level of vairagya, leading to Self-Realization, takes place when the aspirant is free from all forms of 'thirst,' including the desires resulting from the interplay of sattvic, rajasic, and tamasic forces of nature."

This sutra, speaks to the ultimate state of vairagya that arises from a deep understanding and discernment of the True Nature of the Self, or Purusha. It suggests that when one transcends the desires and cravings that are born out of the qualities of nature—sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic)—one reaches a state of supreme non-attachment. This state is not a mere suppression of desires, but a profound Realization of the Self 's independence from the mutable aspects of nature.

In this state of vaitrishnyam, the yogi perceives the eternal aspect of the Self that is uninvolved in the play of the gunas (qualities of nature). This Realization brings about a natural cessation of desires, as the yogi no longer identifies with the transient and is no longer affected by the dualities of life. The clarity that comes from this discernment allows the yogi to act in the world with equanimity, free from the push and pull of preferences and aversions.

The depth of this vairagya is such that it leads to Purusha Khyati, or the Realization of the True Self. It is a direct experience of the Self as distinct from the Prakriti (material nature), leading to a state of Realization where the Self stands in its own glory, unaffected by the external world. This is the pinnacle of spiritual development in the path of yoga, where the individual soul recognizes its true nature and becomes free from the cycle of birth and death.

Swami Vivekanand says:

"It is the highest manifestation of power when it takes away even our attraction towards the qualities. We have first to understand what the Purusa, the Self, is, and what are the qualities. According to Yoga philosophy, the whole of Nature consists of three qualities – one is called Tamas, another Rajas and the third Sattva. These three qualities manifest themselves in the physical world as attraction, repulsion and control. Everything that is in Nature, all these manifestations, are combinations and recombinations of these three forces. This Nature has been divided into various categories by the Sankhyas. The Self of man is beyond all these, beyond Nature, is effulgent by its very nature. It is pure and perfect. Whatever of intelligence we see in Nature is but the reflection from this Self upon Nature. Nature itself is insentient. You must remember that the word Nature also includes the mind; mind is in Nature; thought is in Nature; from thought, down to the grossest form of matter, everything is in Nature, the manifestation of Nature. This Nature has covered the Self of man, and when Nature takes away the covering, the Self becomes unveiled, and appears in its own glory. This non-attachment, as it is described in the last Sutra (as being control of Nature) is the greatest help towards manifesting the Self. The next aphorism defines Samadhi, perfect concentration, which is the goal of the Yogi."

For comparison, let's look at a few similar verses from other Vedic texts:

Bhagavad Gita (2.55):

श्रीभगवानुवाच | 

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् | आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||

"The Supreme Lord said: O Partha, when a man completely casts off, all the desires of the mind, is satisfied in the Self by the Self, then he is said to be one of steady wisdom."

Isha Upanishad (1):

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत् | 

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ||

"Everything in this moving universe is enveloped by the Lord. Enjoy what He has given by renouncing it; do not covet anybody's wealth."

Mundaka Upanishad (3.1.3):

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् |

"This Self cannot be attained by instruction, nor by intellectual power, nor even through much hearing. It is attained by the one whom It chooses. To such a one Atman reveals Its own Form."

These verses, like Yogasutra 1.16, emphasize the importance of renunciation, self-contentment, and the Realization of the Self beyond material possessions and desires. They all point towards the ultimate goal of spiritual liberation through the Knowledge of the True Self. Each verse, in its own way, guides the seeker towards the path of enlightenment, encouraging a life of simplicity, wisdom, and inner fulfillment.

Chapter-1, Sutra15

Patanjali Yogasutra 1.15:

धृष्टानुष्रविकाविषयवितृष्णास्य वशिकारसंज्ञा वैराग्यम्॥१.१५॥

"Lack of craving for the objects known by the senses and described in the scriptures is vairagya or non-attachment. This level of dispassion enables the yogi to gain a high degree of self-mastery; hence it is called vaśīkāra: self-regulating, self-controlling, self-guiding."

When our senses come in contact with sense objects in the external world, it gives rise to thoughts, feelings and impressions in the mind. These modifications fuel desires and cravings for those objects. Through the practice of yoga, one gains mastery over the mind and its thought patterns. One is able to cut off the flow of impressions from the senses to the mind. This weakens the power of desires. When desires no longer dictate one's thoughts and actions, a state of detachment or non-attachment to the fruits of actions arises. This is the true meaning of vairagya.

In the Bhagavad Gita 2.52, Lord Krishna says: 

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||

"When your intellect crosses the maze of delusion, then you will attain the Supreme State of liberation from doubts." 

Here Lord Krishna indicates that when through practice of discrimination one gains mastery over the modifications of the mind caused by attachment and aversion to sense objects, the intellect is freed from the veil of ignorance and delusion. A similar idea is expressed in this Yoga Sutra verse on vairagya.

The Chhandogya Upanishad 3.14 says: 

यथा पुरुषः पशुभ्यः सर्वभ्यः प्रेत्य न जाति लोभः । एवमेवायमात्मा सर्वभूतात्मा भूतभ्यः प्रेत्य न जाति लोभः ॥

"Just as a man is free from attachment to all animals, so also is the Self free from attachment to all beings." 

Here the Upanishad indicates that the Supreme Self is forever detached and free from any craving or attachment to beings in this world, just as a person is not attached to animals. This highlights the essence of non-attachment or vairagya.

Chapter-1, Sutra14

Patanjali Yogasutra 1.14:

(Continuous practice)

स तु दीर्घ काल नैरन्तर्य सत्कारासेवित: दृढभूमिः ॥

"Through long, uninterrupted and keen practice, born of enthusiasm and goodwill, the ground becomes firmly established."

This sutra explains that through consistent practice of yoga over a long period of time without breaks, one's foundation in yoga becomes firmly established. The practice must be done with great enthusiasm, dedication and goodwill. 

Just as through steady practice, life skills like writing or sports become ingrained, similarly yoga becomes a natural part of one's existence through regular, dedicated asamprajnata (thoughtless awareness) practice over many years. 

A similar sentiment is echoed in the Bhagavad Gita: 

योगस्थ: कुरु कर्माणि संगं त्यक्त्वा धनंजय ।

शरणं च गच्छ भगवन् बाबरापि संशय: ॥ 

"O conqueror of wealth [Arjuna], perform your duty equipoised, abandoning attachment and treating success and failure as one. Seek refuge in the Supreme Lord. Indeed, even in this world, doubts do not trouble the wise who abide in yoga."

Here too Bhagavan Krishna advises constant equipoised (yogastha) practice with dedication over time (karmāṇi..bābarāpi), it leads to removal of doubts.

In the Mandukya Upanishad, it also emphasizes the need for consistent practice through the analogy of rubbing two sticks together:

तद्यथा हि द्वे लक्षयोघ्रौ सन्निवेश्य एकदूषकौ परस्परमेव भिनन्ति एवमेवायमपि मनः प्रगृह्य श्रोतुरीश्वरं चिन्तयन्न निबोधते ॥

"Just as two sticks rub against each other and ignite fire, through constant dwelling of the mind upon the Supreme Lord Ishvara, (he) Realizes Him."

Constant, dedicated practice kindles the fire of Knowledge and Self-Realization over time, according to these ancient wise texts. Regularity of sadhana is greatly emphasized.

Chapter-1, Sutra13

Patanjali Yogasutra 1.13 

(abhyas)

तत्र स्थितौ यत्नोऽभ्यासः ॥ १.१३॥

"There (in the state of having a controlled and tranquil mind), the effort to remain steady is practice."

The word 'there' refers to the state of nirodha or cessation of the fluctuations of the mind, which is the goal of yoga. This state is also called samadhi or absorption in the Self.

The word 'effort' implies a continuous and persistent attempt to maintain this state of nirodha, without being distracted by the external or internal stimuli that may cause the mind to waver.

The word 'practice' denotes the repeated and regular performance of the means to achieve nirodha, such as yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi. These are the eight limbs of yoga as described by Patanjali in his sutras.

The Sutra implies that the practice of yoga is not a one-time event, but a lifelong process that requires constant vigilance and discipline. The practice of yoga is not only a means to an end, but also an end in itself, as it leads to the Realization of one's True Nature.

Similar verses from Vedic texts, are:

Bhagavad Gita 6.35:

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६.३५॥

"But by practice, O son of Kunti, and by detachment, it is attained."

This verse is spoken by Lord Krishna to Arjuna, when Arjuna expresses his doubt about the possibility of controlling the restless mind. Krishna assures him that by constant practice of yoga and by renouncing the attachment to the objects of the senses, one can master the mind and attain the state of nirodha.

Yogavashishta 2.18.18:

अभ्यासाद्धी तु तद्वृत्तिर्निरोधो निर्विकल्पकः ॥ १८॥

"By practice alone, the roaming mind is restrained naturally."

This verse is spoken by Sage Vasistha to Prince Rama, when he explains the nature and method of abhyasa or practice. Vasistha says that by practice alone, one can overcome the tendencies of the mind to create various thoughts and images, and attain the state of nirodha, which is free from any mental construct.

Chapter-1, Sutra12

Patanjali Yogasutra 1.12

(Non-attachment)

अभ्यासवैराग्याभ्यां तन्निरोधः

By practice and non-attachment, those (modifications of the mind) are restrained.

The meaning of this Sutra is that the fluctuations of the mind, which are the cause of suffering and ignorance, can be controlled by two means: practice and non-attachment. Practice refers to the repeated and sustained effort to cultivate a calm and focused state of mind, such as through meditation, yoga, or ethical conduct. Non-attachment refers to the detachment from the objects of desire, such as pleasure, fame, wealth, or power, which create attachment, aversion, and delusion in the mind. By practicing and non-attaching, one can gradually overcome the influence of the mind's modifications and attain the state of yoga, which is the cessation of the mind's movements and the realization of one's true nature.

Similar verses from Vedic texts, that convey the same or related ideas are:

Yogavashishta 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्|

बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||

Having learnt the methods of liberation, expounded in this work which brings about direct intuition,

even a child comes to realize the Self.

This verse implies that the methods of Realization taught in Yogavashishta, which include practice and non-attachment, are so effective and clear that even a child can understand and apply them and attain the Highest Goal of Self-Realization.

Bhagavad Gita 6.35:

श्रीभगवानुवाच |

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ||

The Blessed Lord said:

Undoubtedly, O mighty-armed, the mind is difficult to control and restless; but by practice, O son of Kunti, and by detachment, it is restrained.

This verse echoes the same idea as the Patanjali Yogasutra 1.12, that the mind, which is the source of bondage and suffering, can be controlled by practice and detachment, which are the means to attain yoga.

Mundaka Upanishad 3.2.6:

परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन | तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ||

Having examined the worlds attained by karma, the brahmana becomes dispassionate, realizing that there is nothing eternal in them; for the sake of knowing that, he should approach a guru, with sacrificial faggots in hand, who is well-versed in the scriptures and established in Brahman.

This verse suggests that the seeker of liberation should develop non-attachment to the results of karma, which are impermanent and unsatisfactory, and seek the Knowledge of the Supreme Reality, which is eternal and blissful, from a qualified teacher, who can guide him to the practice of self-inquiry and meditation.

Chapter-1, Sutra 11

Patanjali Yogasutra 1.11

(Smriti)

अनुभूतविषयासंप्रमोषः स्मृतिः ॥ १.११॥

Memory is when the (vrittis of) perceived subjects do not slip away (and through impressions come back to Consciousness).

Memory is the mental modification that is caused by the retention of past experiences of objects, without adding anything from other sources. Memory can arise from direct perception, false knowledge, verbal delusion, and sleep. For example, you hear a word. That word is like a stone thrown into the lake of the mind, it causes a ripple, and that ripple rouses a series of ripples; this is memory. So in sleep, when the peculiar kind of ripple called sleep throws the mind into a ripple of memory, it is called a dream. Dream is another form of the ripple which in the waking state is called memory. 

Memory is one of the five types of vrittis, or fluctuations of the mind, that need to be controlled in order to achieve the state of yoga, or union with the Supreme Reality. Memory can be helpful or harmful, depending on the nature and quality of the impressions that are stored in the mind. Memory can lead to attachment, aversion, or ignorance, which are the root causes of suffering. Memory can also lead to Knowledge, detachment, power, and righteousness, which are the means of liberation. Memory can be influenced by the three gunas, or qualities of nature, which are sattva (purity), rajas (activity), and tamas (inertia). Memory can be purified, activated, or dulled by these gunas. Memory can be overcome by practice and non-attachment, which are the two main principles of yoga.

Similar comments are available in various Vedic texts, like:

Katha Upanishad:

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥

When the five types of knowledge are established in the mind along with the intellect, and the intellect does not waver, that they call the Highest State.

This verse is from one of the principal Upanishads that deal with the philosophy of yoga. It describes the state of samadhi, or the Superconscious State, where the mind is free from all vrittis and rests in the Self.

Mundaka Upanishad:

यथा नद्यः स्यन्दमानाः समुद्रे ऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥

As the rivers flowing into the ocean lose their names and forms, so the wise one, freed from name and form, goes to the Supreme Person who is beyond all.

This verse is from the Mundaka Upanishad, which is another important Upanishad that teaches the doctrine of yoga. It compares the liberation of the soul from the bondage of the body and the world to the merging of the rivers into the ocean.

Yoga Vasistha:

योगवासिष्ठे चित्तवृत्तिनिरोधो नास्ति तत्र चित्तमेव निरोधः । चित्तं निरोधयति यः स निरोधः स चित्तं निरोधयति यः स योगः ॥

In Yoga there is no suppression of the modifications of the mind, there the mind itself is the suppression. He who suppresses the mind is the suppression, he who suppresses the mind is the yoga. 

This verse is from the Yoga Vasistha, which is a classic text of yoga that contains the teachings of Sage Vasistha to prince Rama. It presents a different perspective on the concept of nirodha, or cessation, which is the goal of yoga. It suggests that the mind itself is the cause and the effect of its own suppression, and that the realization of this fact is the essence of yoga.

Chapter-1, Sutra 10

Patanjali Yogasutra 1.10 

अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥

Sleep is a modification (vritti) which is based on the absence of any content (abhava-pratyaya).

The first word of the sutra explains the context and the terms used in the Sutra. The sutra belongs to the first chapter (samadhi pada) of the Yogasutra, which deals with the nature and types of the mental modifications (vrittis) that are either conducive or obstructive to the attainment of samadhi, the state of absorption in the true self (purusha). The sutra defines sleep as one of the five kinds of vrittis, along with right Knowledge, wrong Knowledge, imagination, and memory. The term abhava-pratyaya means the cognition of non-existence or voidness, which is the opposite of the cognition of existence or reality (bhava-pratyaya). The term alambana means the support or the object of cognition, which is the basis for the formation of a vritti. The term nidra means sleep, which is a state of Consciousness characterized by the absence of any perceptual or conceptual activity.

The second word of the sutra explains the significance and the implication of the sutra. The sutra implies that sleep is not a state of complete cessation of the mind, but a state of subtle mental activity that is based on the notion of nothingness. Sleep is a vritti because it is a modification of the mind that arises from a particular cause and has a particular effect. The cause of sleep is the predominance of tamas, the quality of inertia and dullness, which obscures the other qualities of sattva, the quality of purity and clarity, and rajas, the quality of activity and passion. The effect of sleep is the experience of rest and relaxation, which is necessary for the maintenance of the physical and mental health. However, sleep is also an obstacle to the Realization of the True Self, because it veils the light of awareness and creates a false sense of identity with the body and the mind.

The third word explains the relation and the difference between sleep and samadhi. The sutra suggests that sleep and samadhi are similar in some respects, but different in others. Both sleep and samadhi are states of Consciousness that transcend the ordinary waking state, which is dominated by the fluctuations of the mind and the senses. Both sleep and samadhi are also states of Consciousness that involve the cessation of the gross mental modifications, such as perception, inference, imagination, and memory, which are based on the cognition of existence or reality. However, sleep and samadhi are different in their causes, their objects, and their effects. The cause of sleep is tamas, while the cause of samadhi is sattva. The object of sleep is abhava-pratyaya, while the object of samadhi is purusha, the True Self. The effect of sleep is ignorance, while the effect of samadhi is Knowledge.

The sutra can be compared with similar verses from Vedic texts. 

Brihadaranyaka Upanishad 4.3.21:

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ४.३.२१॥

When a person is asleep and does not desire anything or see any dream, that is deep sleep. In that state of deep sleep, he becomes one with the mass of Consciousness, blissful and enjoying bliss, his mind is stilled and he is the third quarter, the prajna.

The verse identifies sleep as the third quarter of the self, the prajna, which is the cosmic aspect of the Self that pervades all beings and things.

Mandukya Upanishad 5:

अन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक् तैजसः स्वप्नस्थः प्रवर्तकः द्वितीयः पादः ॥ ५॥

The inward-turned Consciousness, with seven limbs and nineteen mouths, enjoying the subtle objects, is the taijasa, the dreamer, whose sphere is the dream state, the second quarter. 

The verse identifies dream as the second quarter of the Self, the taijasa, which is the individual aspect of the self that experiences the subtle world.

Yogavashishta 6.2.215.6:

यथा चित्तं तथा लोको यथा लोकस्तथा चित्तम् । चित्तलोकयोरैक्यं तदेव ब्रह्म तत्त्वम् ॥

As is the mind, so is the world; as is the world, so is the mind. The identity of the mind and the world is the Reality, that is Brahman, the Essence.

The verse identifies the Reality as the identity of the mind and the world, which is the Essence of all things.