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.

Chapter-3, Sutra 07

Patanjali Yogasutra 3.7

त्रयमन्तरङ्गं पूर्वेभ्यः ॥ ३.७ ॥

"These three (practices of samyama) are more internal than the previous ones."

In this Sutra, Patanjali refers to the last three components of Ashtanga Yoga - Dharana 

(concentration), Dhyana (meditation), and Samadhi (absorption) — and states that they are more "internal" (antaranga) compared to the preceding five limbs 

(yama, niyama, asana, pranayama, pratyahara). The phrase "more internal" suggests that these three limbs involve a deeper level of engagement with the mind, transcending the physical and sensory practices of the earlier limbs. In Dharana, the practitioner learns to focus the mind on a single point, preparing the ground for meditation. In Dhyana, that focus deepens into a sustained and effortless flow of concentration. Finally, in Samadhi, the practitioner becomes completely absorbed in the object of meditation, experiencing a dissolution of the subject-object duality.

The phrase "previous ones" refers to the first five limbs of yoga, which include ethical disciplines (yama and niyama), physical postures 

(asana), breath control 

(pranayama), and withdrawal of the senses (pratyahara). These practices, while essential, are considered more "external" 

(bahiranga) because they deal with external aspects of life—actions, physical control, and sensory inputs. On the other hand, Dharana, Dhyana, and 

Samadhi are concerned with mastering the mind and Consciousness, signifying a move inward towards the inner workings of the Self and Consciousness.

Patanjali's distinction between external and internal practices in yoga emphasizes the progressive journey of the yogi. While the external practices lay the foundation for a stable and healthy life, it is the internal practices that lead to true Self-Realization. This Sutra also highlights that while the earlier limbs are preparatory, the last three limbs are integrative, merging the mind into deeper states of awareness and leading ultimately to Realization 

(kaivalya). The transition from external control to internal mastery is essential for reaching Higher States of Consciousness in Patanjali’s yoga system.

Swami Vivekanand said:

"Before these we had the Pranayama, the Asana, the Yama and Niyama; these are external parts of these three — Dharana, Dhyana, and Samadhi. Yet these latter even are external to the seedless Samadhi. When a man has attained to them he may attain to omniscience and omnipresence, but that would not be salvation. These three would not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again; only when the seeds are, as the Yogi says, "fried," do they lose the possibility of producing further plants. These powers cannot fry the seed."

Contextual Comparison with Vedic Texts:

Katha Upanishad 1.3.10

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥

"The senses are superior to the body, the mind is superior to the senses, the intellect is superior to the mind, and that which is beyond the intellect is the Self."

This verse from the Katha Upanishad presents a hierarchy of internality, echoing Patanjali's distinction between external and internal practices. Just as Patanjali views Dharana, Dhyana, and Samadhi as progressively inward, the Upanishad portrays a journey inward from the senses to the mind, intellect, and ultimately to the Self. Both teachings emphasize the importance of internal focus in the pursuit of Higher Knowledge and Realization.

Bhagavad Gita 6.5

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

"One must elevate oneself by one's own mind, not degrade oneself. The mind is the friend of the conditioned soul, and its enemy as well."

The Gita speaks of mastering the mind, aligning closely with Patanjali’s emphasis on the internal limbs of yoga (Dharana, Dhyana, and Samadhi) that involve mastery over the mind. 

The verse from the Gita emphasizes self-reliance and the role of the mind in liberation or bondage, reinforcing the idea that the last three limbs of yoga focus on internal mastery to attain freedom.

Yoga Vashishta 5.78.24

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम्॥

"The mind alone is the cause of bondage and liberation for human beings. Attached to objects, it leads to bondage; devoid of objects, it leads to liberation."

This verse from the Yoga Vashishta complements Patanjali’s teaching by explaining the nature of the mind in relation to liberation. The internal practices (Dharana, Dhyana, and Samadhi) aim to detach the mind from external objects, which is essential for achieving liberation, as discussed in the Yoga Vashishta. Both teachings emphasize the transformative power of mastering the mind through internal practices.

Chapter-3, Sutra 06

Patanjali Yogasutra 3.6

तस्य भूमिषु विनियोगः || ३.६ ||

"The application of samyama should be done gradually in stages."

In this Sutra, Patanjali points out that the process of spiritual growth, especially through the practice of higher yogic powers (or Siddhis), happens progressively across different stages or levels (भूमिषु). The term "भूमिषु" refers to stages or planes of existence or Consciousness. "विनियोगः" refers to the application or use of these higher faculties. This implies that the unfolding of spiritual knowledge and the development of extraordinary capacities are not instantaneous but require disciplined effort and systematic application over time. It emphasizes patience and perseverance, suggesting that one needs to master each stage before moving on to the next.

The gradual development in yogic practice signifies the importance of preparing oneself internally at every level before advancing further. There is no skipping of steps in spiritual progress, as each level is foundational for the next. A solid grounding in the earlier stages ensures stability when encountering more advanced stages. This is true in the context of mastering both ethical foundations (yama, niyama) and higher meditative practices 

(dhyana, samadhi).

The essence of this Sutra can be applied to the broader spiritual journey: patience, gradual mastery, and disciplined application are key to unlocking the deeper truths of existence. It can be related to the practice of dharana (concentration), dhyana (meditation), and samadhi 

(absorption), where each stage must be thoroughly experienced before proceeding to the next. The yogic path is not a sudden awakening but a journey marked by slow, steady transformation and integration of the mind, body, and spirit.

Context from Other Vedic Texts

Mundaka Upanishad 3.2.10

न तत्र सूर्यः भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः | 

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ||

"The sun does not shine there, nor the moon, nor the stars; neither do these lightnings shine, much less this fire. When He shines, everything shines after Him; by His Light all this is illuminated."

This verse emphasizes the gradual Realization of the Ultimate Truth, where external lights (sun, moon, stars) are only reflections of the Inner Light of the Self. Just as the spiritual progress in Patanjali's Sutra is gradual, so too is the understanding of the True Source of illumination. It is only through progressive Inner Realization that one comes to know the light of the Self, which illuminates all.

Bhagavad Gita 6.25

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया | आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् || 6.25 ||

"Gradually, step by step, with patience and steady conviction, the mind is brought under control, and fixed in the Self, one should think of nothing else."

Here, Krishna advises a gradual and patient approach to spiritual practice, much like Patanjali's instruction in Yogasutra 3.6. The idea of gradual progress and the necessity of mental discipline aligns with the concept of step-by-step advancement in the stages of yogic practice. Both passages stress the importance of perseverance in mastering each level of Consciousness.

Yoga Vashishta 5.51

मनः प्रशममायाति सत्त्वमात्मानमाचरेत् | शनैरुद्धरतेनात्मा विमलतां च गच्छति || 5.51 ||

"The mind attains peace, and the soul practices the Realization of itself. Gradually, the soul is uplifted and attains purity."

In this verse from the Yoga Vashishta, the emphasis is again on gradual self-purification and the Realization of the Self. Just like in Yogasutra 3.6, the progression of spiritual growth is gradual and requires consistent application. The practice of Realizing the Self involves incremental steps, leading to eventual Peace and Purity, mirroring the idea of gradual stages of application in Patanjali's system.

In conclusion, across the Upanishads, Bhagavad Gita, and Yoga Vashishta, the theme of gradual progress, whether in attaining knowledge of the Self or mastering yogic practices, is a common thread. This comparison highlights the universal recognition of spiritual evolution as a process that unfolds over time, requiring discipline, patience, and perseverance.

Chapter-3, Sutras 4 & 5

Patanjali Yogasutra 3.4 & 3.5

(संयम)

त्रयमेकत्र संयमः।।३.४।।

"The three (dharana, dhyana, and samadhi) practiced together constitute samyama (perfect concentration)."

तज्जयात्प्रज्ञालोकः।।३.५।।

"From the Mastery of samyama, the light of higher knowledge (intuition or wisdom) dawns."

In Patanjali Yogasutra 3.4, Patanjali introduces the concept of samyama, which is the integrated practice of the final three limbs of yoga: dharana 

(concentration), dhyana (meditation), and samadhi (complete absorption). 

These stages represent a deepening progression of focus and awareness. When practiced together, they form the pinnacle of mental discipline, allowing the practitioner to have complete mastery over the mind. The unification of these three states into one seamless experience is called samyama, which is the key to accessing Higher States of Consciousness.

In the subsequent verse, Yogasutra 3.5, Patanjali highlights the outcome of mastering samyama. Through the perfection of this discipline, the practitioner experiences 

pragya or intuitive wisdom—this is referred to as the "Light of Higher Knowledge" (pragya-aloka). It is an illumination that transcends ordinary intellectual understanding. This wisdom is not merely theoretical; it is experiential and transformative, providing direct insight into the True Nature of Reality and Self. It aligns with the concept of intuitive Knowledge, which arises when the fluctuations of the mind are stilled.

The wisdom gained through 

samyama is not bound by sensory input or logical deduction; instead, it arises from a profound Inner Stillness. 

This Inner Light dispels the darkness of ignorance and enables the yogi to perceive truths that were previously obscured. This Knowledge is often described as liberating, as it grants the practitioner a higher understanding of existence and freedom from suffering. Thus, Patanjali presents samyama as the bridge to transcendental wisdom and Ultimate Realization.

Swami Vivekanand said:

"When a man can direct his mind to any particular object and fix it there, and then keep it there for a long time, separating the object from the internal part, this is Samyama; or Dharana, Dhyana, and Samadhi, one following the other, and making one. The form of the thing has vanished, and only its meaning remains in the mind.

When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The object of Knowledge are Infinite, and they are divided into the gross, grosser, grossest, and the fine, finer, finest, and so on. This Samyama should be first applied to gross things, when when you begin to get knowledge of the gross, slowly, by stages, it should be brought to finer things."

Context from Other Vedic Texts:

For a comparative understanding, let’s explore similar verses from other Vedic texts.

Mundaka Upanishad 2.2.9

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥

"When He is seen, both the higher and the lower, the knot of the heart is rent asunder, all doubts are resolved, and all actions cease to bear fruit."

This verse from the Mundaka Upanishad resonates with the idea of the "Light of Knowledge" that Patanjali speaks of. When one Realizes the Highest Truth (here referred to as "He" or the Absolute), all mental afflictions (hṛdaya-granthi or the knots of the heart) dissolve, and the person attains clarity, similar to the intuitive wisdom (pragya) 

described by Patanjali. The resolution of doubts mirrors the transcendence of ignorance through samyama.

Bhagavad Gita 10.11

तेषामेवानुकम्पार्थमहं ज्ञानजं तमः।

नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता॥

"Out of compassion for them, I, dwelling within their hearts, destroy the darkness born of ignorance with the shining lamp of Knowledge."

In this verse from the Bhagavad Gita, Krishna describes the light of knowledge (jnana-deepa) that removes the darkness of ignorance. This is strikingly similar to the concept of pragya-aloka mentioned in Yogasutra 3.5. Both highlight the transformative power of Divine Knowledge that illuminates the Inner Self, leading to a state of liberation from ignorance.

Yoga Vashishta 6.1.15

योगिनः परमं ज्ञानं विद्यते शुद्धचित्तताम्।

तत्प्राप्त्वा सुखमाप्नोति परं यत्र न विद्यते॥

"For the yogi who has attained the Supreme Knowledge, a state of pure mind arises. Having achieved that, he experiences Supreme Bliss, where no sorrow remains."

This verse from the Yoga Vashishta emphasizes the attainment of Higher Knowledge (param jnanam) 

leading to a State of Pure Consciousness. This is aligned with Patanjali’s description of the Light of Knowledge (pragya-aloka) 

obtained through samyama. Both texts highlight that this knowledge brings a state of unshakeable bliss and freedom from suffering, pointing toward the Ultimate Goal of yoga - Realization.

By comparing these texts, we see a common thread that emphasizes the transformative and liberating power of Knowledge gained through deep meditative practices. 

Patanjali’s samyama, the Bhagavad Gita’s jnana-deepa, the Upanishads’ Realization of the Self, and the Yoga Vashishta’s param jnana all underscore the importance of intuitive wisdom as the path to Realization.