Chapter-4, Sutra 25

Patanjali Yogasutra 4.25

विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः

"For one who has the highest level of discernment (viśeṣadarśin), there is a cessation of any further identification with the Self (ātma-bhāva-bhāvanā-vinivṛttiḥ)."

In this Sutra, Patanjali highlights the Ultimate State of discernment (viśeṣadarśin) where a yogi sees the distinct nature of the Self (Puruṣa) and the non-Self (Prakṛti). This profound clarity dispels any residual tendency to identify with the mind, body, or ego. The term "viśeṣadarśin" refers to someone who perceives the distinct realities with unerring accuracy, indicating the culmination of discriminative wisdom (viveka-khyāti). This state signifies freedom from attachment, ego, and false identification with material existence.

The phrase "आत्मभावभावना" (ātma-bhāva-bhāvanā) refers to the mental conditioning and habitual identification with the ego-self, often nurtured over countless lifetimes. 

With the rise of discernment, this conditioning dissolves entirely. The yogi no longer associates with the transient personality or material existence but abides in the unchanging reality of the Self. This state is characterized by Realization (kaivalya), where the yogi is untouched by the fluctuations of the mind or external circumstances.

Finally, "विनिवृत्तिः" (vinivṛttiḥ) denotes cessation or withdrawal. This suggests a complete and irreversible disengagement from any tendencies that perpetuate the cycle of ignorance and bondage. By achieving this state, the yogi transcends dualities and attains Realization, resting solely in the Awareness of the Self. This Sutra encapsulates the essence of freedom achieved through supreme discernment and insight.

Contextual Comparison with Similar Verses

Kaṭha Upanishad 2.1.10

सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण ब्रवीम्योमित्येतत्।।

"The Ultimate Goal, which all the Vedas proclaim, for which all austerities are practiced, and desiring which people lead a life of celibacy, that Goal I shall briefly tell you: it is Om."

This verse emphasizes the Ultimate State of Realization and renunciation of ego-driven desires. Similar to the Yogasutra, it speaks of transcending material attachments and attaining the ultimate truth through discernment and austerity.

Bhagavad Gita 2.72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।

"This is the state of Being established in Brahman, O Arjuna. Having attained it, one is no longer deluded. Being established in this state even at the moment of death, one attains liberation."

Krishna’s description of the Brahmi 

State aligns with Patanjali's vision of Realization through discernment. Both focus on the cessation of ego and identification with the transient, leading to Ultimate Freedom.

Yoga Vashishta 6.2.25

चित्तस्य शुद्धिमात्रेण मोक्षमाहुर्मनीषिणः।

न शरीरस्य सन्न्यासान्न प्राणस्य निग्रहात्।।

"Realization is said by the wise to arise from the purification of the mind, not through renunciation of the body or suppression of breath."

This verse underscores the role of inner purification and discernment in attaining Realization. It resonates with Patanjali's idea of transcending self-identification through wisdom, emphasizing the importance of mental clarity over physical austerities.

Chapter-4, Sutra 24

Patanjali Yogasutra 4.24

तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्।

"Though the mind is manifold due to countless latent impressions (vasanas), it exists for the purpose of another (the Purusha), as it operates in unison."

This Sutra delves into the mind's composite nature, shaped by countless vasanas—the latent tendencies accumulated over lifetimes. These tendencies form the impressions influencing thoughts, emotions, and actions. Despite its complexity and multitude, the mind functions as an instrument, not for itself but to serve the higher purpose of aiding the Purusha (Consciousness) in its journey toward Realization. The mind's activity is thus depicted as transient, bound to the material world yet crucial in the path to Spiritual Realization.

Patanjali highlights the mind’s functionality as a collective unit (संहत्यकारित्वात्), emphasizing its role as a tool rather than an autonomous entity. This perspective underscores a dualistic view central to the Yogasutras: the mind (Prakriti) and the soul (Purusha) are distinct. The mind, even when influenced by myriad impressions, cannot achieve Realization independently. It must align with the Purusha’s Awareness for transcendence. This Sutra encourages practitioners to master the mind's complexity rather than be enslaved by it.

For a yogi, this verse serves as a reminder to transcend mental distractions arising from the mind’s diversity. Meditation and discernment (viveka) become crucial tools to recognize the mind's servitude to the Purusha. By understanding the mind's nature as a vehicle for the Self's liberation, practitioners can cultivate detachment from transient thoughts and vasanas. This Realization paves the way for deeper Self-Awareness and eventually, Spiritual Realization (kaivalya).

Contextual Comparison with Other Vedic Texts

Bhagavad Gita 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

"Let one uplift oneself by oneself; let one not degrade oneself. For the mind alone is the friend of the Self, and the mind alone is the enemy of the Self."

Mundaka Upanishad 2.2.1

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥

"Two birds, companions and friends, perch on the same tree. One eats the sweet fruit, while the other looks on without eating."

Here, the bird consuming the fruit represents the mind entangled in worldly pleasures, while the observing bird symbolizes the Purusha. This parallels the Yogasutra’s idea of the mind existing for the Purusha’s 

purpose and the need for detachment to recognize this relationship.

Yoga Vashishta 6.1.15

चित्तमावश्यकं ज्ञेयं मोक्षोपायाय योगिनाम्।

चित्तं हि बन्धनं प्रोक्तं मुक्तिं चित्तं निराकृतम्॥

"The mind is essential for yogis as a means to liberation. The same mind is said to be bondage if entangled, and liberation if dissolved."

The Yoga Vashishta resonates deeply with Patanjali’s assertion of the mind’s instrumental role. It highlights the transformative potential of mastering the mind, reinforcing its dual nature as both an obstacle and a vehicle for liberation.

Chapter-4, Sutra 23

Patanjali Yogasutra 4.23

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्।

"The mind, when colored by both the Seer and the seen, reflects all objects."

In this Sutra, Patanjali highlights the nature of the mind (चित्त), which operates as a reflective medium influenced by both the observer (द्रष्टा, the Purusha or Consciousness) and the observed (दृश्य, the external world). The mind, being subtle and impressionable, is like a mirror that absorbs the qualities of both the observer and the observed. This dual influence allows the mind to process a wide range of experiences and present them as objects of knowledge. However, this reflective nature also implies that the mind is not an independent entity but a dynamic instrument shaped by its interactions.

For a seeker of Realization, this Sutra emphasizes the importance of distinguishing between the Purusha (Pure Consciousness) and the mind. The mind's tendency to identify with the objects it reflects can lead to a false sense of Self, mistaking the transient and material for the eternal and spiritual. Realization arises when the practitioner sees the mind as a tool rather than the Self, thereby aligning with the unchanging observer (द्रष्टा). This alignment is the foundation for achieving Kaivalya, the Ultimate Goal in Yoga.

In practice, this Sutra encourages yogis to cultivate awareness of the mind’s coloring and its attachments to external objects. Techniques like meditation (ध्यान) and discrimination (विवेक) help disentangle the mind from these influences, allowing it to become clear and tranquil. When the mind ceases to be colored by external impressions and identifies solely with the Seer, it achieves a state of Purity and reflects the True Nature of Consciousness.

Swami Vivekanand said:

"Through discrimination the yogi knows that the Purusha is not mind."

Contextual Comparison with Similar Verses

Katha Upanishad 2.1.10

इन्द्रियेभ्यः परं मनः मनसः सत्त्वमुत्तमम्।

सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम्॥

"The mind is superior to the senses; the intellect is superior to the mind; beyond the intellect is the Great Self, and beyond the Great Self is the Unmanifest."

This verse underscores the hierarchical relationship between the senses, mind, intellect, and the Ultimate Self, resonating with Patanjali's notion of the mind being subordinate to the Purusha. The Katha Upanishad emphasizes transcending the mind to realize the Higher Self.

Yoga Vashishta 6.1.29

चित्तं हि संसारमिदं चित्तमेव हि बन्धनम्।

चित्तं वै मुक्तिमार्गो हि चित्तमेव हि कारणम्॥

"The mind alone is the cause of this worldly existence; the mind itself is the cause of bondage. The mind is the path to Realization; the mind alone is the root cause of everything."

This verse aligns closely with the Yogasutra by recognizing the mind's pivotal role in determining bondage or liberation, depending on whether it is influenced by ignorance or wisdom.

These comparisons reveal the consistent emphasis in Indian philosophy on the Mastery and transcendence of the mind to achieve Self-Realization.

Chapter-4, Sutra 22

Patanjali Yogasutra 4.22

चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्।

"When the mind (citta) does not undergo any transformation or modification, the Knowledge of the Self (Purusha) is Realized through the reflection of the Self in the purified intellect (buddhi)."

This Sutra delves into the relationship between the mind (citta), the intellect (buddhi), and the Self (Purusha). It emphasizes that the True Nature of Purusha is reflected in a mind that is free from distractions and modifications. When the intellect becomes a pure and steady mirror, it accurately reflects the Self's Consciousness, enabling Self-Realization. This state signifies a shift from identifying with the transient mind to recognizing the immutable nature of Purusha.

The term "अप्रतिसंक्रमाय" (apratisaṅkramāya) indicates the immovability or unchanging Nature of Purusha. The mind, on the other hand, is dynamic and prone to modifications (vrittis). However, when the mind is steadied and assumes the form of Purusha (तदाकारापत्तिः), it becomes capable of reflecting the light of Self-Awareness. This process symbolizes the culmination of spiritual practice, where the individual transcends identification with mental processes and Realizes the Ever-Pure, Ever-Free Consciousness.

This Sutra also highlights the importance of viveka (discernment) and samadhi (absorption). Without these, the mind remains restless, unable to grasp the subtleties of Purusha. By cultivating practices that lead to mental stillness, the yogi aligns their mind with the Essence of the Self, experiencing the ultimate unity of existence. In essence, this Sutra encapsulates the goal of yoga—Realization (kaivalya) through Self-Knowledge.

Contextual Comparison with Similar Verses

Katha Upanishad 2.2.1

पराञ्चि खानि व्यतृणत् स्वयम्भूः तस्मात् पराङ् पश्यति नान्तरात्मन्।

कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्।।

"The Self-Existent (Brahman) created the senses outward-facing; hence, they perceive the external world and not the Inner Self. Rare is the wise one who turns the gaze inward, seeking the immortal Self."

This verse complements the Yogasutra by emphasizing the importance of turning inward to Realize the Self. While the senses distract with external objects, True Self-Awareness comes from directing the mind inward, similar to stabilizing the citta for self-reflection in the Yogasutra.

Bhagavad Gita 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।

"One should elevate oneself through the mind and not degrade oneself. The mind alone is the friend of the Self, and the mind alone can also act as its enemy."

This verse resonates with the idea of purifying the mind (citta) to reflect the Self. It underscores the role of the mind as both an obstacle and an aid, depending on its alignment, echoing Patanjali's teachings on the necessity of controlling mental modifications.

Yoga Vashishta 6.2.14

चित्तस्य शुद्धिमात्रेण मुक्तिर्नान्योपि साधनम्।

शुद्धे चित्ते स्वतः शान्तिस्त्रैलोक्येऽपि न पूज्यते।।

"Realization comes only through the purification of the mind; no other means is necessary. When the mind is pure, peace naturally follows, even in the midst of worldly existence."

This verse aligns directly with the Yogasutra's assertion that a purified intellect leads to Self-Awareness. It emphasizes mental purification as the sole path to liberation, reflecting the foundational concept of yoga as mental discipline and transcendence.

By comparing these verses, it is evident that across various Vedic and Yogic texts, the central idea remains consistent: Self-Realization require mastery over the mind, enabling it to reflect the True Essence of the Self.

Chapter-4, Sutra 21

Patanjali Yogasutra 4.21

(Knowledge)

चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च।

"If one intellect were to perceive another, there would be an infinite regress and confusion of memories."

This Sutra delves into the nature of cognition and perception. It emphasizes that Consciousness cannot observe another Consciousness. If this were to happen, there would be a logical fallacy of infinite regression (atiprasanga), where each observer would require another observer, leading to an endless chain of perceivers. Furthermore, this would result in confusion (smritisankara), as distinct memories would lose their clarity and merge, undermining the ability to discern Reality. This highlights the uniqueness and self-contained nature of Consciousness in discerning objects.

Patanjali’s view aligns with Samkhya philosophy, which asserts that the 

buddhi (intellect) is an instrument of perception, but the actual observer is Purusha (Pure Consciousness). The inability of one intellect to perceive another underscores the independent and non-material nature of the observer. The intellect serves as a reflector of Consciousness, and while it interacts with other intellects or objects, it does not directly observe them in their Essence.

In the context of yoga practice, this Sutra is a caution against misidentifying oneself with the mind or intellect. The yogi must Realize that the observer, Purusha, is distinct from the buddhi and its activities. This Realization helps in achieving 

kaivalya by disentangling oneself from the endless cognitive and emotional loops of the mind. It also reaffirms the necessity of introspection and mindfulness to clarify one’s perception and maintain memory integrity.

Swami Vivekanand said:

"Patanjali says this to make it more clear that Knowledge is a quality of the Purusha. When the mind comes near the Purusha it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusha."

Comparative Context from Other Vedic Texts

Bhagavad Gita (13.22)

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।

"The soul, seated in Nature, experiences the qualities born of nature. Attachment to these qualities is the cause of its birth in good and evil wombs."

This verse explains how the observer (Purusha) gets entangled with the intellect (buddhi) and Nature (Prakriti), leading to misidentification and repeated births. It reinforces the idea in Yogasutra 4.21 that clarity of distinction between the observer and observed is crucial to avoid confusion and attachment.

Yoga Vashishta (6.1.21)

चित्तमेव हि संसारः तस्मात् तत् परिमार्जयेत्।

आसङ्गं त्यज निर्द्वन्द्वं ततो निर्द्वन्द्वतां व्रजेत्।

"The mind alone is the cause of bondage; therefore, cleanse it. Abandon attachment, transcend duality, and achieve liberation."

This verse emphasizes the role of the mind (chitta) in creating confusion and bondage, much like the Yogasutra’s warning against cognitive entanglement. The Yoga Vashishta suggests purification and detachment as a way to transcend this confusion, resonating with Patanjali’s focus on clarity and Realization.

These comparisons highlight the unified philosophical underpinnings of Vedic and Yogic traditions, emphasizing Self-Awareness and the distinction between observer and observed for attaining Realization.

Chapter-4, Sutra 20

Patanjali Yogasutra 4.20

एकसमये चोभयानवधारणम्।

"It is not possible for the mind to perceive two objects simultaneously."

This Sutra emphasizes the cognitive limitation of the mind - it cannot focus on two objects simultaneously. The term "एकसमये" (at the same time) highlights the temporal aspect of perception, while "चोभयानवधारणम्" (inability to comprehend both) points to the exclusivity of mental focus. This underscores the sequential nature of the mind's workings; it can only process one object at a time due to its inherent structure. This Sutra reflects the need for singular focus, a cornerstone of meditative practices.

Modern neuroscience corroborates this insight, showing that multitasking reduces efficiency as the brain switches attention rather than simultaneously processing multiple inputs. In yoga, this principle is a reminder for practitioners to cultivate ekagrata (single-pointed focus), as distraction prevents deep engagement with the present moment. Concentration, as prescribed in meditative states, becomes an essential skill for Self-Realization.

This Sutra also addresses the nature of Consciousness and perception. It suggests that the observer (Purusha) and the observed (Prakriti) can only be experienced one at a time. This duality reflects the need for yogic practices to quiet the fluctuations of the mind (chitta vrittis) to Realize the Purusha's Pure Awareness. The inability of simultaneous perception strengthens the yogic view that only through focused introspection can one transcend the distractions of the material world.

Contextual Comparisons:

Bhagavad Gita (2.41)

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।

"In this path, the intellect is resolute and singular, O son of the Kurus. The intellects of the irresolute are many-branched and endless."

The Gita underscores the importance of single-minded focus (vyavasayatmika buddhi), which resonates with Patanjali’s emphasis on mental singularity. Distraction leads to inefficiency and confusion, obstructing progress on the spiritual path.

Mundaka Upanishad (2.2.9)

पराचः कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशम्।

अथ धीरा अमृतत्वं विदित्वा ध्रुवमध्रुवेष्विह न प्रार्थयन्ते।

"Foolish people run after outward objects and fall into the snares of widespread death. But the Wise, having Realized immortality, seek the eternal among transient things."

This verse echoes the futility of scattered attention and highlights the need to turn inward, aligning with Patanjali’s advocacy for focused perception to transcend temporal distractions.

Yoga Vashishta (6.2.22)

चित्तं चित्तत्वमापन्नं चित्तादेव विकारतः।

चित्तवृत्त्याऽभवे चित्तं चित्तं नास्ति निराकृति।

"The mind becomes what it contemplates; its transformations arise from its thoughts. When mental modifications cease, the mind dissolves into formlessness."

This verse complements Patanjali’s Sutra by explaining the mind’s dependence on objects of focus. The inability to focus on multiple objects simultaneously reinforces the importance of controlling mental fluctuations for achieving stillness and liberation.

These comparisons demonstrate a unified theme across Vedic texts: the necessity of single-pointed concentration for spiritual progress and Realization. Each verse adds depth to the understanding of Patanjali’s teaching by exploring similar principles through different lenses.

Chapter-4, Sutra 19

Patanjali Yogasutra 4.19

न तत्स्वाभासं दृश्यत्वात्।

"It (the mind) is not self-luminous, for it is perceivable."

This Sutra emphasizes that the mind, though an instrumental tool for perception and cognition, is not self-luminous. Instead, it requires illumination by the Consciousness or the Self (Purusha). The term "दृश्यत्वात्" (perceivable) indicates that the mind itself is an object of observation, akin to other external objects. The Sutra subtly distinguishes between the Nature of the Purusha, which is self-illuminating and eternal, and the mind, which operates as an intermediary and derives its apparent luminosity or intelligence from the Purusha.

Patanjali elucidates that the mind, while appearing intelligent, functions as a reflective surface that captures the light of Consciousness from the Purusha. Without the Purusha, the mind is inert, much like a mirror that appears bright only when illuminated by light. This understanding is crucial in discerning the non-self (mind and its activities) from the True Self (Purusha), a key goal in yoga. This Sutra supports the broader theme of Kaivalya 

(Realization) by encouraging practitioners to identify with the observer (Purusha) rather than the observed (mind).

In meditation, yogis witness the activities of the mind and eventually Realize that the mind, thoughts, and emotions are external constructs. By cultivating detachment (वैराग्य) and discriminative discernment (विवेक), practitioners come to understand that the Purusha alone is the Eternal Witness. This Realization diminishes the attachment to mental fluctuations (चित्तवृत्तिः) and leads to Realization. Thus, this Sutra lays the groundwork for achieving a State of Pure Consciousness, free from identification with the mind.

Swami Vivekanand said:

"If the mind were self-luminous it would be able to cognise everything at the same time, which it cannot. If you pay deep attention to one thing, you lose another. If the mind were self- luminous, there would be no limit to the impressions, it could receive. The Purusha can cognise all in one moment; therefore, the purusa is self-luminous, and the mind is not."

Comparative Context from Vedic and Related Texts

Brihadaranyaka Upanishad (4.3.6):

स वै नेत्रेन न पश्यति, न चक्षुषा न चक्षुर्द्रष्टव्यमित्येवमाचक्षते।

"He does not see with the eye, nor with the mind. The eye is not the Seer, but that which sees is beyond the eye."

This verse complements the Yogasutra by asserting that sensory organs and the mind are not the ultimate perceivers. The Seer is the unchanging Self, which illuminates all perception.

Katha Upanishad (2.2.15):

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा।

ज्ञानेनैव द्रष्टव्यो यस्येशेत्यात्मा सव्यवस्थितः।

"The Self is not perceived through the eye, speech, or other senses, nor by austerities or rituals. It is seen through Inner Wisdom as the Essence of all Being."

This verse reinforces the idea that the True Self, or the Purusha, cannot be grasped by the mind or senses but only through Self-Awareness, paralleling Patanjali's distinction between the mind and the True Self.

Yoga Vashishta (6.1.5):

चित्तं च चैतन्यवदभ्रमण्डलं यदा विवेकं न ददाति तत्कथम्।

यदा च तत्त्वं न तु तत्किमात्मना विवेकयुक्तं भजते स एव हि।

"The mind appears conscious, like the reflected light in a cloud. When it lacks discernment, it leads to delusion. True Wisdom arises when one sees the Essence, distinguishing it from the non-Self."

This verse aligns closely with the Sutra, comparing the mind’s derived Consciousness to a reflection, emphasizing discernment (विवेक) to recognize the Purusha as the True Self.

In summary, Patanjali's Sutra and the comparative verses emphasize the distinction between the mind and the Eternal Self, urging practitioners to transcend mental constructs to Realize the luminous essence of Purusha.

Chapter-4, Sutra 18

Patanjali Yogasutra 4.18

(Eternal Witness)

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्।

"The modifications of the mind (chitta-vrittis) are always known to the Pure Consciousness (Purusha) because the Purusha is unchanging and immutable."

The Immutable Observer (Purusha):

This Sutra emphasizes the relationship between the Purusha 

(Pure Consciousness) and the mind's fluctuations (chitta-vrittis). 

The Purusha, being unchanging and eternal, is the ultimate observer of all mental modifications. The constant awareness of these fluctuations suggests that the 

Purusha remains unaffected by the mind's turbulence, serving as the steady Witness. This unchanging nature of Purusha sets it apart from the ever-transforming mind and material existence, highlighting its transcendental essence.

Distinction Between Seer and Seen:

Patanjali underscores a key distinction here: the chitta (mind) and its fluctuations belong to the domain of prakriti (Nature), whereas the 

Purusha transcends Prakriti. The mind may undergo endless transformations based on experiences, emotions, and karmic impressions, but the Purusha observes these without engaging. This Sutra implicitly encourages practitioners to dissociate their sense of Self from the mind, fostering detachment and deeper Self-Awareness, which are essential for Realization (kaivalya).

Path to Realization:

Understanding this Sutra is vital for yogic practice. When one recognizes the immutable observer within, they begin to perceive the mind’s activities as transient phenomena, reducing attachment to mental disturbances. 

This Realization facilitates a state of equanimity, enabling one to remain centered even amidst turmoil. Such insight is crucial for progressing toward the Ultimate Goal of yoga: Realization or kaivalya, where the Purusha realizes its True, independent Nature.

Comparative Context from Other Vedic Texts

Bhagavad Gita (13.23):

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।

परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥

"The Supreme Soul within this body is also called the Witness, the Permitter, the Supporter, the Enjoyer, the Great Lord, and the Supreme Self."

This verse aligns with the Yogasutra by describing the Purusha as the Eternal Witness and supporter, untouched by the bodily and mental transformations.

Katha Upanishad (2.2.14):

एको वशी सर्वभूतान्तरात्मा

एकं रूपं बहुधा यः करोति।

तमात्मस्थं येऽनुपश्यन्ति धीरा:

तेषां सुखं शाश्वतं नेतरेषाम्॥

"The One Controller, the Inner Self of all beings, who manifests in various forms—those who see that Eternal Self within themselves find Eternal Peace, not others."

This verse complements the Yogasutra by emphasizing the singular, unchanging nature of the Inner Self, echoing the Purusha's role as the constant witness.

Yoga Vashishta (6.1.15):

चित्तमेव हि संसारो यावत् तत्त्वं न ज्ञायते।

तत्त्वज्ञानाच्च यो विद्वान् संसारो न स विद्यते॥

"The mind alone is the cause of worldly bondage, as long as the Truth is not Realized. Once the Truth is known, the wise are no longer bound by the world."

This verse parallels the Sutra's teachings by focusing on the mind's transformations as the root of bondage, urging Realization of the unchanging observer (Purusha) to attain Realization.

By examining these verses, it becomes evident that the concept of an Eternal, Unchanging Witness is a cornerstone of yogic and Vedantic philosophy. This perspective not only deepens our understanding of Patanjali's Sutra but also situates it within the broader spiritual framework of the Vedic tradition.

Chapter-4, Sutra 17

Patanjali Yogasutra 4.17

तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्।

"An object is known or unknown depending on whether the mind is colored by it or not."

This Sutra explains the role of the mind in perceiving and understanding objects. Patanjali asserts that cognition depends on the interaction between the mind (chitta) and the object. When the mind becomes "colored" or influenced by the qualities of an object, it gains knowledge of that object. Conversely, if there is no such interaction or influence, the object remains unknown. This illustrates that external Reality is perceived only through the interplay of objects and the mind’s receptivity.

The term "uparaga" implies an impression or coloring of the mind by external objects. The mind must be attentive and receptive to grasp the nature of an object. For instance, an unnoticed sound does not exist in the realm of our awareness until the mind interacts with it. This emphasizes that knowledge is subjective and depends on the readiness of the mind. Patanjali is highlighting that perception is not solely about external Reality but equally about the state of the perceiver's mind.

This Sutra aligns with the dualistic philosophy of Sankhya-Yoga, which distinguishes between the Purusha 

(Seer) and Prakriti (seen). 

While Purusha is the Pure Consciousness, the chitta acts as the mediator that interacts with the external world. Patanjali reminds the practitioner to cultivate awareness, ensuring the mind is neither overly attached to objects nor distracted by external influences. This controlled interaction fosters discernment and detachment, paving the way for Spiritual Realization (kaivalya).

Swami Vivekanand said:

"When two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore, another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore, logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the purusa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as rays of light from a camera are reflected upon a white sheet, painting hundreds of pictures on it, without in any way tarnishing the sheet."

Contextual Comparison with Similar Vedic Verses

Katha Upanishad (2.1.1):

पराञ्चि खानि व्यतृणत् स्वयम्भूः तस्मात् पराङ् पश्यति नान्तरात्मन्।

कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्।।

"The Self-Existent (Brahman) pierced the senses outward; thus, one looks outward and not at the Self within. A wise person, desiring immortality, turns the gaze inward and sees the Inner Self."

While Patanjali speaks of the mind's interaction with objects to determine Knowledge, this verse from the Katha Upanishad emphasizes turning the senses inward to perceive the Self. 

Both highlight the importance of mental focus, but the Upanishadic verse points toward Ultimate Self-Realization beyond external cognition.

Bhagavad Gita (6.5):

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।

"One must elevate oneself by one’s own mind, and not degrade oneself. The mind is the friend of the Self, and it is also the enemy."

This verse relates to the control of the mind as emphasized by Patanjali. Both teachings underscore that the state of the mind determines the outcome of perception and action. 

While Patanjali discusses perception of the external world, the Gita expands this idea to show how the mind can lead one toward liberation or bondage.

Yoga Vashishta (3.14):

चित्तमेव हि संसारः तेन मुक्तिं प्रवर्तते।

अदर्शनं स्वस्वरूपे च चित्तस्यैव निराकृतिः।।

"The mind alone is the cause of bondage and liberation. Liberation occurs when the mind ceases to perceive duality and rests in its True Nature."

The Yoga Vashishta echoes Patanjali’s teachings about the influence of the mind. However, it extends the concept by directly attributing liberation or bondage to the mind's orientation. 

Both emphasize mastery over mental states to transcend worldly illusions.

In conclusion, Patanjali Yogasutra 4.17 offers profound insights into cognition and perception, which resonate with broader Vedic and Upanishadic teachings. These parallels highlight the universality of the principle that mastery of the mind is key to spiritual growth.

Chapter-4, Sutra 16

Patanjali Yogasutra 4.16

न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्।

"A thing does not depend upon one mind for its existence. However, when it is not perceived by any mind, what can be said of its existence?"

This Sutra addresses the philosophical question of the relationship between perception and existence. Patanjali emphasizes that objects are not dependent on a single observer's mind for their Reality. In other words, the existence of an object does not hinge solely on its being perceived by an individual. This counters the subjective idealist view that perception alone defines Reality. Patanjali here underscores the independent nature of objects in relation to individual cognition.

Furthermore, the second part of the sutra questions the nature of Reality when an object is not perceived by anyone. This introduces a reflective paradox: if no one perceives an object, can it still be said to exist? This challenges the meditator to consider the nature of Reality beyond sensory experience, prompting inquiry into universal Consciousness or a collective mind. In the yogic context, this pushes the aspirant toward Realizing that the Ultimate Truth lies beyond the dualities of perception and object.

Lastly, this Sutra integrates seamlessly into the larger discussion in Kaivalya Pada, where Patanjali delves into the philosophical underpinnings of existence and Realization. It highlights the necessity of transcending subjective perceptions to experience Ultimate Reality. A yogi's journey involves discerning the independent Reality of objects from their mental projections, fostering detachment and facilitating Realization (kaivalya).

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 1.1.6

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।

"The Self is Realized through Truth, austerity, right Knowledge, and constant practice of chastity."

The verse from the Mundaka Upanishad aligns with Patanjali’s notion that true understanding goes beyond sensory perception. It emphasizes that Reality (or the Self) is accessed through practices that transcend the empirical plane.

Yoga Vashishta 3.119

यथा घटो ऽरण्ये रात्रौ दृश्यते न च दृश्यते। तथैवेदं शरीरं च दृश्यते न च दृश्यते।

"Just as a pot in a dark forest is not seen but exists, so too does this body exist though unseen."

This verse from the Yoga Vashishta directly echoes the inquiry posed in Yogasutra 4.16, discussing existence independent of perception. It illustrates the dichotomy of the seen and unseen, urging the seeker to transcend these dualities.

Isha Upanishad 6

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति। सर्वभूतेषु चात्मानं ततो न विजुगुप्सते।

"He who sees all beings in his own Self, and his own Self in all beings, feels no hatred."

While focusing on Unity, this verse from the Isha Upanishad implies that perception of the Self or object is ultimately rooted in universal Consciousness, transcending individual perception. It complements the Yogasutra's exploration of independent existence and the subjective role of the mind. These comparisons show that Patanjali’s insights are not isolated but resonate with the broader Vedic and yogic philosophy, which seeks to uncover a Reality that is independent of limited human perception yet intrinsically interconnected with Universal Consciousness.

Chapter-4, Sutra 15

Patanjali Yogasutra 4.15

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः।

"Although an object is the same, it is perceived differently due to the differences in the minds of the observers."

This Sutra emphasizes the subjectivity of perception. While the external object remains constant, individual minds interpret it differently based on their unique impressions (samskaras) and past experiences. 

Patanjali uses this idea to explain the nature of Reality and how Consciousness interacts with the external world. The Sutra highlights the relativity of human perception, which is shaped by individual predispositions, biases, and levels of awareness.

This teaching is essential for understanding the yogic philosophy of transcending subjective biases. 

Through consistent practice of yoga and meditation, one can refine their perceptions and attain a purer, more universal understanding of Reality. Patanjali hints at the dual nature of existence here: the objective world (vastu) and the subjective mind (chitta). By aligning the chitta with the True Nature of the vastu, the yogi can overcome the distortion caused by individual mental modifications.

Furthermore, this Sutra subtly alludes to the interconnectedness of the observer and the observed. In yogic practice, the ultimate goal is to realize that the distinctions between the Seer, seeing, and seen are illusory. This Realization forms a pathway to Realization (kaivalya). The Sutra encourages practitioners to acknowledge differences in perception without judgment and strive for unity through understanding.

Comparative Context

Yoga Vashishta  (1.4.18)

यथा मनसि कल्पना, तथा दृश्यं प्रतीयते।

"As the mind imagines, so does the object appear to be perceived."

This verse parallels Patanjali’s concept of subjective perception. Both teachings emphasize the role of the mind in shaping how external objects are experienced. While Patanjali focuses on individual chitta 

differences, Yoga Vashishta delves deeper into the illusory nature of perceived Reality, asserting that all external objects are mere projections of the mind.

Mundaka Upanishad (2.2.9)

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।।

"When the Higher and lower (Truths) are Realized, the knots of the heart are loosened, doubts dispelled, and all karmas are exhausted."

This verse, while focusing on Realization, touches upon the alignment of the inner perception (heart) with the True Nature of Reality (para and apara). Similar to Patanjali’s explanation, liberation requires transcending individual differences in perception.

Bhagavad Gita (5.18)

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।

"The wise, endowed with Knowledge and humility, see a Brahmana, a cow, an elephant, a dog, and a dog-eater with equal vision."

This verse complements Patanjali’s teaching by presenting the Ultimate State of perception where external differences dissolve, and a yogi sees the Oneness in all. It suggests the culmination of transcending subjective biases to attain an undifferentiated perception of Reality.

By exploring these comparisons, the interconnectedness of yogic and Vedic philosophies becomes evident. They collectively point towards harmonizing the mind to perceive Reality without distortion and ultimately Realizing the Unity underlying all existence.

Chapter-4, Sutra 14

Patanjali Yogasutra 4.14

परिणामैकत्वाद्वस्तुतत्त्वम्

"The True Nature of an object is determined by the Unity of its transformations."

In this Sutra, Patanjali delves into the concept of Vastutattva, or the essence of an object. He emphasizes that the essence of any entity is not defined by its temporary appearances or superficial changes but by the unity of its inherent transformations. This unity refers to the intrinsic qualities and characteristics that persist through all stages of change. For instance, a seed transforming into a tree undergoes numerous external changes, but the core potential of growth and the essence of being a tree remain consistent. This idea stresses the continuity of the essence amidst transient forms.

The phrase parinamaikattva highlights the singularity of transformation that maintains the Truth of the object. It implies that all transformations are interconnected and unified in essence. This view aligns with the principle that Reality is dynamic yet fundamentally unchanging at its core. The Sutra also points to the importance of recognizing this underlying unity to perceive the True Nature of Reality, which transcends mere appearances. Such discernment is key in the yogic pursuit of Higher Knowledge and Realization.

In the broader context of the Yoga Sutras, this Sutra ties into the theme of discerning the Eternal Truth (Purusha) from the ever-changing Prakriti (Nature). By understanding that objects have an unchanging essence despite their mutable forms, a yogi can train the mind to detach from transient phenomena and focus on the immutable. This fosters clarity and aids in achieving Kaivalya.

Contextual Comparisons with Other Vedic Texts:

Bhagavad Gita 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

"The unreal has no existence, and the Real never ceases to be; the Seers of Truth have concluded the nature of both."

This verse resonates with the idea presented in Patanjali's Sutra, as it emphasizes the distinction between transient, unreal appearances and the unchanging, Real Essence. Both texts encourage the seeker to recognize the eternal truth underlying the flux of material existence.

Yoga Vashishta 3.38

यथा रज्ज्वां भुजङ्गोऽसौ ह्यन्योऽन्यो दृश्यते श्रुतः।

तथैव दृश्यते विश्वं सच्चिदानन्द आत्मनि॥

"Just as a snake is seen in a rope, so too is the universe perceived in the Existence-Consciousness-Bliss of the Self."

The Yoga Vashishta emphasizes the illusory nature of transient phenomena and the Ultimate Unity of existence in the Self. This echoes Patanjali's Sutra by underscoring the need to go beyond surface-level changes to understand the True Essence, which remains unaltered.

Through these comparisons, it becomes clear that the theme of perceiving the Unchanging Truth amidst transient phenomena is a cornerstone of Indian philosophy. 

Each text adds a unique dimension to understanding the relationship between transformation and Essence, guiding the seeker toward Realization.

Chapter-4, Sutra 13

Patanjali Yogasutra 4.13

ते व्यक्तसूक्ष्माः गुणात्मानः।

"The characteristics of objects, whether manifest (vyakta) or subtle (sukshma), are inherent in the three gunas (qualities of Nature)."

This Sutra emphasizes that all objects, whether perceptible to the senses or beyond them, are rooted in the interplay of the three gunas—sattva (balance), rajas (activity), and tamas (inertia). These qualities constitute the substratum of prakriti (nature) and manifest in varying combinations, giving rise to the diversity of the universe. Patanjali highlights that the visible forms (vyakta) and the subtle, imperceptible states (sukshma) share the same foundational structure. This suggests that everything, from gross material objects to subtle mental phenomena, is governed by the dynamics of the gunas.

This verse bridges the seen and unseen, affirming the underlying unity in the diversity of existence. It aligns with the Sankhya philosophy, which asserts that all transformations in nature arise from the evolution of the gunas. The Sutra invites the seeker to recognize this Unity, emphasizing that distinctions between the gross and the subtle are superficial. By transcending these distinctions, one can gain insight into the fundamental nature of prakriti and its relationship with Purusha (Pure Consciousness).

For a yogi, understanding this Sutra is crucial for mastering discrimination (viveka-khyati). It encourages the practitioner to look beyond appearances, recognizing that the True Self (Purusha) is unaffected by the play of the gunas. By cultivating detachment from the gunas and their manifestations, the yogi moves closer to Realization (kaivalya). This awareness also aids in overcoming obstacles caused by attachment to the external or identification with subtle mental constructs.

Contextual Comparisons

Bhagavad Gita 14.5

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।

"Sattva, rajas, and tamas, the qualities born of prakriti, bind the imperishable soul to the body, O mighty-armed one."

This verse highlights the binding nature of the gunas and their influence on embodied beings, 

complementing the Yogasutra's perspective on their omnipresence and role in shaping both the manifest and subtle aspects of existence.

Mandukya Upanishad 7

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्।

अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विग्ञेयः।।

"Neither inwardly aware, nor outwardly aware, nor both; neither a mass of awareness, nor simple Consciousness, nor unconsciousness. Unseen, beyond empirical dealings, beyond grasping, without attributes, unthinkable, and indescribable. The essence of the Self, the cessation of phenomena, tranquil, auspicious, and non-dual—this is the Fourth state: Turiya, to be Realized."

This beautiful Upanishadic verse provides a metaphysical backdrop to the Yogasutra by exploring the Nature of the Self as the indescribable Fourth State (Turiya), beyond the gunas, where distinctions between the manifest and subtle dissolve.

Yoga Vashishta 4.19

आकाशं गगनं चैव चिन्मात्रं परमार्थतः।

त्रिगुणातीतमव्यक्तं तत्त्वमेकं तुरीयकम्।।

"Space, the sky, and indeed Pure Consciousness are the Ultimate Reality. It transcends the three gunas, is unmanifest, and is the Singular Truth known as the Turiya."

This verse resonates with the Yogasutra's emphasis on transcending the gunas and the manifest-subtle dichotomy to Realize the unmanifest Essence. Through these comparisons, the universality of Patanjali's insights becomes evident, tying his teachings to broader Vedic philosophy while enriching the yogic journey toward Realization.

Chapter-4, Sutra 12

Patanjali Yogasutra 4.12

(Time)

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्।

"The past and the future exist in their own forms; they are manifested or unmanifested due to the different states of the paths (time) and the properties (dharma)."

In this Sutra, Patanjali delves into the metaphysical nature of time and existence, emphasizing the continuity of past, present, and future. According to this view, time is not linear but an eternal continuum where all events exist simultaneously in their own distinct forms. The past and future are not mere abstractions; they exist but are either latent or manifest depending on the state of transformation. The “adhvabheda” (distinction of paths) refers to time as a medium that differentiates these states.

The phrase “स्वरूपतोऽस्ति” (exists in their own forms) points to the idea that events and objects do not cease to exist; they merely transition between being perceivable and imperceivable. This notion aligns with the philosophical doctrine of causality (satkaryavada) in Sankhya, where effects are pre-existent in their causes. It suggests that the past influences the present, and the future is already embedded in the present Reality as potential.

This Sutra resonates with the yogic goal of transcending the limitations of time and perceiving Reality in its totality. For the yogi, the ability to perceive all three states—past, present, and future—is a step towards Realization (kaivalya). Through heightened awareness and mastery over the fluctuations of the mind (vrittis), one can access these different states of existence beyond the illusion of linear time.

Comparative Context from Vedic Texts

Bhagavad Gita 2.16

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

"The unreal has no existence; the Real never ceases to be. The Seers of Truth have concluded the distinction between the Real and the unreal."

This verse echoes the Yogasutra’s perspective that the underlying Reality (dharma) persists despite the apparent transitions across time.

Mundaka Upanishad 2.2.1

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।

तयोः अन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥

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

This verse metaphorically represents the distinction between the experiencer (bound by time) and the observer (beyond time). The observer perceives the entirety of existence, much like the yogic perspective in 4.12.

Yoga Vashishta 6.1.12

कालो न याति न च गच्छति किंचिदेतत्।

बुद्धेः स्वभाववशतो भ्रमते हि सर्वम्॥

"Time neither moves nor stands still; it is the mind’s illusion that creates the perception of motion and change."

This verse aligns closely with the Sutra's assertion that time is a framework for perceiving changes in dharma. The Reality exists unchanged beyond this illusion. Through these parallels, it becomes evident that Patanjali’s insights are deeply rooted in the broader Vedic philosophy, aiming to guide practitioners towards a transcendental understanding of time and existence.

Chapter-4, Sutra 11

Patanjali Yogasutra 4.11

हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः।

"Impressions are sustained by causes, effects, basis, and support. When these are absent, the impressions also cease to exist."

This Sutra highlights the interdependent nature of samskaras 

and their perpetuation. Samskaras are the subtle mental imprints that shape an individual's tendencies, behavior, and reactions. Patanjali explains that samskaras persist due to four elements: causes (hetu), effects (phala), their underlying basis (ashraya), and their support or objects of attachment (alambana). This interconnected framework keeps the cycle of impressions alive. For instance, a desire for material wealth (samskara) is fueled by its cause (past experiences or karma), the effect (temporary happiness), its basis (mind-body complex), and support (external objects like money). This cyclic chain sustains samskaras until intervention occurs.

The Sutra implies that eliminating these sustaining factors results in the dissolution of samskaras. This cessation is a fundamental goal in yoga, as it liberates the practitioner from the recurring patterns that bind them to material existence. This principle aligns with the broader concept of kaivalya (Spiritual Realization) Self-Awareness and discipline to sever these dependencies.

For yogis, this Sutra underscores the importance of weakening the factors that reinforce mental patterns. 

Practices such as meditation (dhyana), dispassion (vairagya), and ethical restraint (yama and niyama) serve to reduce attachment to causes and effects, loosening the grip of 

samskaras. By addressing the roots—desires, attachments, and the mind’s conditioning—one can progress toward inner freedom.

Swami Vivekanand said:

"These desires are held together by cause and effect; if a desire has been raised, it does not die without producing its effect. Then again, the mind-stuff is the great storehouse, the support of all past desires, reduced to samskara form; until they have worked themselves out, they will not die. Moreover, so long as the senses receive the external objects fresh desires will arise. If it be possible to get rid of these, then alone desires will vanish."

Contextual Comparison with Vedic Texts

Bhagavad Gita 6.5

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।

"One must elevate oneself by one's own mind and not degrade oneself. The mind alone is the friend of the Self, and the mind alone is the enemy of the Self."

This verse from the Bhagavad Gita complements Patanjali’s teaching by highlighting self-effort and the mind's pivotal role in breaking free from mental conditioning. Both texts agree that self-discipline and meditation are essential to transcend samskaras.

Mundaka Upanishad 2.2.9

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।।

"When the knot of the heart is pierced, all doubts are dispelled, and the effects of karma are destroyed, one Realizes the Supreme."

Here, the knot of the heart symbolizes deep-seated samskaras. Like the Yogasutra, this verse stresses the dissolution of karmic impressions to attain liberation, achieved through direct Realization of the Truth.

Yoga Vashishta 2.12.2

चित्तमेव हि संसारो यावत्संज्ञायते बुधैः। अभावे निर्भरं चित्तं भूतलमिव शान्तधिः।।

"The mind alone is the cause of worldly existence, as recognized by the Wise. When the mind is quiet and free from impressions, it becomes tranquil like the vast earth."

This verse echoes Patanjali’s focus on addressing the root cause—mental impressions — by cultivating a quiet and unconditioned mind through yogic practices. These comparisons reflect a shared philosophy across Vedic literature about the elimination of mental conditioning to achieve Spiritual Realization, resonating with the essence of Patanjali's Sutra.

Chapter-4, Sutra 10

Patanjali Yogasutra 4.10

तासामनादित्वं चाशिषो नित्यत्वात्‌ ‌।

"The impressions (samskaras) are beginningless because the desire (for existence) is eternal."

This Sutra highlights the perpetual existence of samskaras, or mental impressions, which form the foundation of human experience and behavior. According to Patanjali, these impressions do not have a discernible beginning (अनादित्वं), as they are intrinsically tied to the eternal desire for existence (आशिषः नित्यत्वात्). In other words, the cycle of birth, death, and rebirth is propelled by these impressions, driven by the fundamental craving to continue existence. This aligns with the yogic view of karma, where actions leave behind impressions that determine future experiences.

The acknowledgment of samskaras as beginning less underscores the challenge of liberation (moksha) in yogic philosophy. Since these impressions are deeply ingrained, they require sustained effort, discipline, and awareness to overcome. The practice of yoga, particularly meditation (dhyana) and discrimination (viveka), is aimed at unraveling and neutralizing these impressions, ultimately breaking the cycle of samsara.

The Sutra also reflects a profound metaphysical principle — the eternal nature of existence and Consciousness. It suggests that 

samskaras, while beginning-less are not absolute; they can be transcended through Self-Realization. This duality between the eternal and the mutable forms a cornerstone of the Yogasutras, emphasizing the transformative potential of spiritual practices to shift from conditioned existence to Realization.

Contextual Comparison with Other Vedic Texts

Bhagavad Gita 15.7

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥

"The eternal individual soul in the material world is indeed an eternal fragment of My Being; it struggles with the six senses, including the mind, which reside in Nature."

This verse also speaks of the eternal nature of the soul and its entanglement with material impressions. Like the Yogasutra, it emphasizes the beginning-less struggle of the soul driven by impressions and desires.

Mundaka Upanishad 2.2.9

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥

"The knots of the heart are broken, all doubts are resolved, and all karmas are destroyed when on sees the Supreme Being."

This Upanishadic verse mirrors the Yogasutra’s focus on the role of impressions and karma. It explains that liberation occurs when the impressions and desires tied to the ego are resolved through Realization of the Supreme.

Yoga Vashishta 6.1.33

वासना तु महाशक्तिरेकमेव वशं गताः।

यत्र यत्र मनो याति तत्र तत्र वसन्ति ताः॥

"Desires (vasanas) are a great power that dominate the mind. Wherever the mind goes, there they dwell."

This aligns closely with Patanjali's concept of samskaras, emphasizing their deep-rooted power over the mind and their role in perpetuating bondage. Yoga practices are aimed at overcoming these desires to achieve Realization. Through these comparisons, it is evident that the concept of eternal impressions and their transcendence is a shared theme across Vedic literature, emphasizing the universal struggle of human Consciousness and the promise of spiritual Realization.

Chapter-4, Sutra 9

Patanjali Yogasutra 4.9

जातिदेशकालव्यवहितानामप्यानन्तर्यं‌ ‌स्मृतिसंस्कारयोरेकरूपत्वात्‌

"Despite the apparent separation by birth, place, and time, there is continuity in the latent impressions (samskaras) because of the identical nature between memory (smriti) and these latent impressions."

In this Sutra, Patanjali discusses the concept of samskaras and smriti—how our past impressions and memories shape our current tendencies, behaviors, and inclinations, even when they seem separated by time, place, or birth. 

Samskaras are the subtle impressions left on our Consciousness by past actions and thoughts, which can reemerge and influence our current experiences and actions. Here, Patanjali emphasizes that, regardless of apparent discontinuities in circumstances, samskaras remain connected across lifetimes and experiences because they share an intrinsic relationship with memory.

The idea of smriti (memory) and 

samskara being of the same essence is crucial. Patanjali explains that memory serves as the bridge through which samskaras manifest, even if the individual is unaware of their origin. 

This Sutra points to a metaphysical continuity within Consciousness, where past experiences leave imprints that persist across lifetimes. This persistence explains why certain tendencies or aversions arise seemingly without reason in our current lives—they are echoes of past lives. These impressions transcend individual incarnations and contribute to the karma we carry, fueling the cycle of birth and rebirth until one attains liberation.

Furthermore, the Sutra has practical implications for yoga practitioners. It highlights the importance of Self-Awareness and purification practices to break free from these latent impressions. Understanding that samskaras are persistent encourages practitioners to focus on reducing negative impressions and fostering positive ones. This process gradually lessens the influence of past conditioning, allowing for greater freedom in thought, action, and ultimately, Self-Realization. By acknowledging the continuity of 

samskaras and practicing meditation, one can diminish their hold, leading to a more liberated state of Being.

Contextual Comparisons from Vedic Texts

Brihadaranyaka Upanishad 4.4.5

यथा कर्म यथा श्रुतं तथा स्मृतिर्भवति तया तं पुनरायति कर्मणैव तिर्यं योनिं मनुष्ययोनिं वा।

"As one acts and behaves in life, so does one remember, and by that memory, one returns to another existence, taking birth in the realm of animals or humans accordingly."

This verse from the Brihadaranyaka Upanishad reflects the same understanding as Patanjali's sutra regarding the influence of past actions on future lives. It suggests that one’s past actions create memories or samskaras, which, in turn, determine future incarnations, showing continuity in Consciousness beyond a single lifetime.

Yoga Vashistha 3.83.10

स्मृतिरुपाधिर्मानसं संस्कारश्चित्तमस्य च। पूर्वजातिसहस्राणां संस्कारास्तत्र तिष्ठति॥

"Memory is the attribute of the mind, and samskara is imprinted within it. Thousands of impressions from previous births remain therein."

The Yoga Vashistha verse similarly explains that samskaras from previous lives are embedded within the mind and that these samskaras 

continue to influence the individual's present life. It underscores the enduring nature of these impressions, aligning closely with Patanjali’s description of the continuity of samskaras.

Bhagavad Gita 6.43

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन॥

"There, one regains the Knowledge acquired in previous lives and strives further towards Perfection, O son of the Kurus."

In the Bhagavad Gita, Krishna explains that Knowledge and impressions from past lives aid one in continuing their spiritual journey in the current life. 

This idea of continuity resonates with Patanjali's concept of samskaras 

and memory transcending individual lifetimes, contributing to a steady evolution toward enlightenment.

Each of these verses reinforces the idea that latent impressions and memories from past lives persist, shaping the individual's actions and inclinations across incarnations. This continuity provides a foundation for spiritual practice and the pursuit of liberation as understood in the yoga philosophy.

Chapter-4, Sutras 7 & 8

Patanjali Yogasutra 4.7 & 4.8

 कर्माशुक्लाकृष्णं‌ ‌योगिनस्त्रिविधमितरेषाम्‌

"For the yogi, actions are neither white (pure) nor black (impure); for others, they are of three kinds."

 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्‌

"From these actions, only those tendencies (vasanas) suitable to the ripening of the effects manifest themselves."

In Sutra 4.7, Patanjali introduces a distinction between the karma of a yogi and that of others. For the yogi, actions are described as neither "white" (pure) nor "black" (impure), indicating that their deeds transcend the conventional classification of karma based on moral or ethical dualities. In contrast, for others, actions are categorized as threefold: white, black, or a mixture of both, based on the motivations and attachments driving them. This Sutra reflects a deeper state of Consciousness in yogis, wherein they act from a state of detachment and freedom from personal motives, making their actions karmically neutral.

Sutra 4.8 explains the concept of vasanas, or latent impressions, and their selective manifestation. It asserts that the tendencies that arise are conditioned by the ripening of past actions. In other words, only those vasanas that align with the karmic outcomes of past actions become manifest, shaping an individual’s present personality and behavior. This emphasizes a controlled, almost automated selection process within the mind, where only those impressions that are conducive to a particular karmic outcome come to fruition, preserving the principle of karmic justice and continuity.

Together, these Sutras reveal Patanjali's profound insight into karma and mental impressions, or samskaras. For a yogi, the attainment of equanimity allows actions to be free from future 

karmic entanglements, while for others, the progression of karma 

and vasanas continually molds their experience. Thus, liberation in yoga is marked by breaking the cycle of karma and vasanas, achieving freedom from the duality of actions and the limitations of past impressions.

Swami Vivekanand said:

"When the yogi has attained to that state of perfection, the actions of that man, and the karma produced by those actions, will not bind him, because he did not desire them. He just works on: he works to do good, and he does good, but does not care for the result, and it will not come to him. But for ordinary men, who have not attained to that highest state, works are of three kinds, black (evil actions), white (good actions), and mixed." (4.7)

"Desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the god desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the god desires will wait. What does that show? That by means of environment, we can check these desires. Only that karma which is suited to and fitted for the environments will come out. This proves that the power of environment is a great check to control even karma itself." (4.8)

Contextual Comparison with Other Vedic Texts

Bhagavad Gita 4.18

 कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः |

स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ||

"He who sees inaction in action and action in inaction is wise among men; he is a yogi and has accomplished everything."

Here, the Bhagavad Gita highlights the state of detachment in a yogi's actions, akin to Patanjali's concept of neutral karma for the yogi. A wise person perceives the true nature of action and inaction, emphasizing a transcendence of karma, similar to how a yogi in Patanjali's philosophy acts without creating new karmic bonds.

Maitri Upanishad 6.34

न वासना हि संसारं विनैव विमलं पुनः |

सङ्क्षयो वा विकल्पस्य शान्तिर्यस्य तथात्मकः ||

"The impressions (vasanas) that fuel worldly life do not diminish without purification, and the calmness of that which is free of alternatives is the nature of the Self."

This verse from the Maitri Upanishad emphasizes that vasanas or latent impressions are central to the cycle of worldly existence, aligning with Patanjali's explanation of how 

vasanas influence future manifestations. Both texts underscore the importance of purifying or transcending these impressions to attain liberation.

Yoga Vashishta 6.1.16

 यस्य स्मरणमात्रेण वासनानां क्षयो भवेत् |

अनादिबन्धमोक्षाय तस्मै श्रीगुरवे नमः ||

"Salutations to the Guru by whose mere remembrance the vasanas are destroyed, leading to liberation from the beginningless bondage."

In the Yoga Vashishta, it is noted that the influence of a Realized teacher or the attainment of profound Self-Awareness can diminish vasanas, similar to how Patanjali suggests that a yogi’s actions transcend karmic 

consequences. Here, liberation is marked by the dissolution of impressions, leading to a state beyond bondage.

These verses from the Bhagavad Gita, Maitri Upanishad, and Yoga Vashishta all emphasize the role of action, impression, and the transcendent nature of true yogic Realization, 

offering profound insights into the mechanics of karma and liberation across various Vedic texts.

Chapter-4, Sutra 6

Patanjali Yogasutra 4.6

तत्र ध्यानजमनाशयम्।

"In that state, the mind generated by meditation is without latent impressions (karmic residues)."

In this Sutra, Patanjali refers to a mind state that is cultivated through deep meditation, or "dhyana." This meditative mind is described as "anashaya," meaning it is devoid of the latent impressions or karmic residues that typically color human Consciousness. These karmic residues, known as "samskaras," are formed by past actions and experiences, which often influence thoughts, desires, and actions. In the advanced meditative state mentioned here, these samskaras are effectively neutralized, leading to a pure, unconditioned mind. This Sutra implies that sustained meditation can dissolve the habitual patterns of thought and reaction rooted in past conditioning.

Patanjali's concept of a mind free from impressions highlights the ultimate aim of yogic practice: liberation from the binding effects of karma and samskaras. When the mind is truly without these latent impressions, it no longer responds automatically to stimuli based on past experiences. Instead, it exists in a State of Pure Awareness, observing phenomena without being influenced or reactive. This unconditioned state of mind is necessary for attaining 

kaivalya, where the individual is released from the cycle of rebirth and attains a state of unity with Pure Consciousness.

Furthermore, Patanjali’s reference to a mind born out of meditation also emphasizes the transformational power of deep meditation. This state is not achieved by mere intellectual understanding or moral discipline but through profound inner absorption. It suggests that meditation can lead to a rebirth of the mind, in which the limitations of the conditioned Self are transcended, and one attains a deeper state of wisdom and insight. This “reborn” mind is thus liberated from the compulsions of past karma and becomes a vehicle for direct, unmediated perception of reality.

Swami Vivekanand said:

"Among all the various minds that we see in various men, only that mind which has attained to samadhi, perfect concentration, is the highest. A man who has attained certain powers through medicines, or through words, or through mortifications, still has desires, but that man who has attained to samadhi through concentration is alone free from all desires."

Contextual Comparison with Similar Verses

Bhagavad Gita 6.27

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥

"The supreme happiness comes to the yogi whose mind is at peace, whose passions are calm, who is free from impurity, and who has become one with Brahman."

This verse from the Bhagavad Gita highlights a similar state of mind as described by Patanjali. Here, the yogi attains supreme happiness and calmness by purifying the mind and removing all impurities, much like the "anashaya" state free from karmic residues in the Yogasutra. The reference to "becoming one with Brahman" suggests that through meditation, one transcends personal identity and experiences unity with the absolute.

Mandukya Karika 3.34

अतीतानागतं चित्तं विस्पष्टं वर्तमानतः।

अविकल्पमनाः शान्तं न तस्याभिजनोत्तमः॥

"The mind, contemplating the past and the future, finds clarity in the present, becoming thoughtless and peaceful, with no concern for high lineage or achievements."

This verse from the Mandukya Karika discusses the mind that attains clarity by focusing on the present and becomes thoughtless (avikalpamana), unperturbed by past or future. Like the meditative mind described by Patanjali, this mind state is peaceful and free from the influence of past impressions or desires, signifying the calmness achieved through deep meditation.

Yoga Vashistha 6.1.39

यदिदं सर्वमखिलं ज्ञेयं योऽहं सदा स्फुरे।

चित्ते न स्फुरति ध्यानादानन्दपरिशीलने॥

"When one Realizes the Self that illumines everything, and experiences no impressions in the mind through meditation and cultivation of bliss, one is established in Pure Awareness."

In the Yoga Vashistha, there is a description of a state where the mind is free from impressions and is illuminated by the Self, similar to Patanjali's anashaya. This mind state arises through meditation, where one transcends thoughts and becomes rooted in the experience of Bliss and Pure Consciousness. This comparison reflects Patanjali's emphasis on meditation as a means to dissolve the mind's latent impressions and attain a Higher State of Awareness.

Chapter-4, Sutra 5

Patanjali Yogasutra 4.5

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्।

"In the diversity of activities, the directing Consciousness remains one amidst many."

In this Sutra, Patanjali addresses the concept of unity within multiplicity. He states that even though various individual minds seem to function independently, they are all directed by a single underlying Consciousness, or citta. This suggests that while each person may experience thoughts, perceptions, and actions individually, the fundamental Consciousness is unified and orchestrates these diverse activities across all beings. The Sutra implies a higher unity behind the apparent individuality of human experiences, pointing toward a shared essence that transcends personal identity.

Patanjali's insight here is profound because it emphasizes that diversity in human activities—ranging from daily tasks to spiritual pursuits—is merely a manifestation of a single Consciousness. Each individual mind (or personal chitta) is influenced by this singular Universal Consciousness, which serves as the prayojaka, or the cause, behind all actions. This interpretation aligns with the Advaita Vedanta philosophy, which posits that the individual self (jiva) and the Universal Self (Brahman) are ultimately one. By recognizing this underlying unity, individuals can move towards a more harmonious and less ego-driven perspective of the Self, shedding attachment to individuality.

This Sutra’s teaching has practical implications for spiritual practice and personal growth. By understanding that there is a unifying Consciousness connecting all beings, individuals may experience less separation and a deeper sense of connection with others and the universe. Such awareness fosters compassion and a reduced sense of competition or separation, encouraging practitioners to view others not as distinct and separate entities but as expressions of the same underlying awareness. This understanding can lead to a deep state of inner peace, as one learns to see beyond the ego's isolation.

Swami Vivekanand said:

"These different minds, which will act in these different bodies, are called made-minds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you have become a yogi, you have learned the secret of their control. It was yours all the time, but you had forgotten it. When you become a yogi, you recollect it. Then you can do anything with it, manipulate it any way you like. The material out of which that manufactured mind is created is the very same material which is used as the macrocosm. It is not that mind is one thing and matter another, but they are different existences of the same thing. Asmita, egoism, is the material, the fine state of existence out of which these made-minds and made- bodies of the yogi will be manufactured. Therefore, when the yogi, has found the secret of these energies of nature he can manufacture any number of bodies, or minds, but they will all be manufactures out of the substance known as egoism."

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 2.2.10

स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति।

"He who knows that Supreme Brahman becomes verily Brahman; none in his lineage who does not know Brahman."

This verse from the Mundaka Upanishad aligns with Patanjali’s emphasis on the unity behind diversity. The individual who Realizes Brahman, the Universal Consciousness, merges with it, transcending the notion of separate Self. This reinforces the Yogasutra’s teaching that multiplicity is an expression of a singular, unifying consciousness.

Bhagavad Gita 13.31

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः। शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥

"Though dwelling in the body, the Self, being immutable and without attributes, does not act or get affected."

Here, Krishna explains that the Supreme Self, while present within all beings, remains unaffected by individual actions and states. Similar to Patanjali’s description, this Self directs all activities without being altered by them. The Gita, like the Yogasutra, conveys the idea that a singular, unchanging Consciousness resides within all, directing diverse expressions.

Yoga Vashistha 6.1.14

चिच्छक्तिरेका परमोऽद्वयानन्दा, तया प्रजालं भवतीह सर्वम्।

"The one Supreme Consciousness -power, the non-dual bliss, manifests as all beings here."

In the Yoga Vashistha, we see the concept of chitta shakti or Consciousness as the singular power manifesting in all forms. This reinforces the notion that while the manifestations may seem many, the source is one. Patanjali's Sutra and the Yoga Vashistha both teach that the diversity we perceive in the world is an expression of a single underlying consciousness.

Each of these verses, similar to Patanjali’s Sutra, emphasizes the idea of a unified Consciousness as the foundation of all individual expressions, revealing an ancient Indian philosophical vision of Oneness underlying apparent multiplicity. This oneness points to a profound interconnectedness of all life, encouraging a perspective that transcends individuality and fosters harmony.

Chapter-4, Sutra 4

Patanjali Yogasutra 4.4

(Ego)

निर्माणचित्तान्यस्मितामात्रात्‌ ॥ 4.4 ॥

"The various minds are created only from ego (asmita) alone."

In this Sutra, Patanjali suggests that multiple cognitive states arise from a fundamental sense of ego or individuality (asmita). This ego-based awareness constructs the diverse expressions of mind that individuals experience. Each mind or "chitta" becomes a representation of the central ego, and this ego is a core component in shaping one's perception and interaction with the world. This Sutra emphasizes that the multiplicity of mental constructs or variations in mind stuff stem from this same foundational ego-identity, indicating that while thoughts and feelings may differ across situations and individuals, they all arise from the root of "I-ness" or personal identity.

Patanjali's statement here delves into the interconnectedness of mind and ego, portraying ego not as an inherently negative quality but as a fundamental element that gives rise to individual minds. The process by which this ego differentiates itself into various aspects of mind highlights a theme seen throughout the Yoga Sutras—that the mind and ego are not Ultimate Realities themselves but are constructs or instruments shaped by deeper forces. Through yogic practice, one’s awareness can eventually transcend the ego, Realizing the True Nature of Self beyond the construction of individual minds, leading to kaivalya.

The Sutra subtly implies that the yogi’s journey involves understanding this root of ego and moving beyond the attachments and limitations it creates. As a yogi deepens their awareness, they come to recognize that the multiplicity of thoughts and minds is only superficial. This Realization encourages the practitioner to look beyond the layers of ego-based cognition to the Pure Awareness that exists underneath, a State unbound by the ego's constructs, which is essential for achieving Spiritual Realization.

Swami Vivekananda said:

"Bad deeds put a barrier to the manifestation of our Nature, of the Purusha, and good deeds take the obstacles off, and its glory becomes manifest. But the Purusha itself is never changed. Whatever you do never destroys your own glory, your own Nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection."

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 2.2.9

स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति ।

नास्याब्रह्मवित्कुले भवति ।

तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥

"He who knows that Supreme Brahman becomes Brahman itself. In his lineage, no one remains unaware of Brahman. He transcends sorrow, overcomes sin, is liberated from the knots of the heart, and attains immortality."

This verse from the Mundaka Upanishad emphasizes that Ultimate Knowledge of Brahman (the Supreme Consciousness) leads one to transcend the ego and limited identity. Just as in the Yogasutra where transcending asmita brings Realization, here the Realization of Brahman dissolves the ties of ego and individual mind, resulting in liberation.

Yoga Vashishta 3.4.13

अहंकारो महान्कन्तारस्तरन्ति ज्ञानिनस्ततः ।

तेषां संसारसंसारो न तिष्ठति कदाचन ॥

"The ego is a vast forest, but the wise cross beyond it. For them, the cycles of worldly existence do not remain."

The Yoga Vashishta describes ego as a dense forest one must transcend to escape the cycle of birth and death (samsara). This aligns with Patanjali’s view on the ego’s role in the formation of individual consciousness. Here, wisdom allows one to surpass ego and find Realization, mirroring the Yogasutras' emphasis on the need to overcome asmita for spiritual progress.

Bhagavad Gita 3.27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥

"All actions are performed by the modes of material nature, but the one deluded by ego thinks, 'I am the doer.'"

In the Bhagavad Gita, Krishna explains how the delusion of ego creates a false sense of individual agency. 

Patanjali’s Sutra also touches on this concept by illustrating how the multiplicity of minds stems from ego. Both teachings highlight how ego obscures one’s True Nature and binds one to the illusion of separateness, creating the groundwork for continued attachment and ignorance.

Chapter-4, Sutra 3

Patanjali Yogasutra 4.3

निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥ ४.३ ॥

"The external cause is not the initiator of change in the fundamental nature of beings; rather, it only removes obstacles, allowing transformation to unfold naturally, like a farmer clearing a path for water."

In this Sutra, Patanjali further elaborates on the process of spiritual evolution and conveys that external influences are not the true instigators of transformation in the individual. 

Instead, these external factors simply act to remove barriers, allowing the inherent nature of the individual—often understood as "prakriti" (fundamental nature or essence)—to manifest its potential. The metaphor used here is that of a farmer or field worker who clears obstructions to allow water to flow naturally in irrigation channels. In the same way, yoga practices and external influences do not "cause" enlightenment or transformation but rather enable one's intrinsic potential to unfold by clearing away obstacles.

This concept implies that growth and spiritual awakening are intrinsic processes, rooted deeply within the Self, rather than products of any external imposition. Patanjali’s view emphasizes the independence of one's nature, which remains unaffected by external "nimittam" (causes or conditions). Such conditions serve only as facilitators, not the primary force of transformation. This interpretation encourages practitioners to understand that spiritual development is about aligning with an Inner Reality rather than relying on outer forms or techniques to produce inner changes.

In the broader context of Patanjali’s teachings, this Sutra reflects the idea that True Knowledge or Realization is self-revealing and arises from within once the obstacles are removed. 

External aids in yoga (such as asanas, 

pranayama, or meditation techniques) are essential but secondary; they serve to clear mental and physical impurities that obscure the True Self. Thus, progress in yoga is a process of unveiling rather than creating something new, much like water that flows freely when the obstructions in its path are removed.

Swami Vivekanand said:

"All human progress and power are already in everything; this perfection is every man’s Nature, only it is barred in and prevented from taking its proper course. If anyone can take the bar off, in rushes Nature. Then the man attains the powers which are his already. Those we called wicked become saints, as soon as the bar is broken and Nature rushes in. It is Nature that is driving us towards perfection, and eventually she will bring everyone there. All these practices and struggles to become religious are only work to take off the bars, (like a farmer letting in water in his fields), and open the doors to that Perfection which is our birthright, our Nature."

Contextual Comparison with Similar Verses in Other Vedic Texts

To further understand this concept of inner transformation without external causation, we can look at a few similar verses from other Vedic texts.

Bhagavad Gita 3.27

"प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहंकारविमूढात्मा कर्ताहमिति मन्यते॥"

"All actions are performed by the modes of material nature (prakriti). The soul, deluded by ego, thinks, 'I am the doer.'"

In the Bhagavad Gita, Krishna emphasizes that it is prakriti (nature) that enacts all actions, and the individual mistakenly perceives themselves as the "doer" due to ego. Similar to Patanjali’s teaching, this verse underscores that transformation or action is the natural unfolding of one’s intrinsic qualities, and the ego’s identification with these actions is an illusion.

Mundaka Upanishad 3.2.9

"भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन दृष्टे परावरे॥"

"The knots of the heart are broken, all doubts are dispelled, and one's karma (past actions) is destroyed, when the Supreme Self is Realized."

This verse from the Mundaka Upanishad highlights that Realization arises when inner obstructions (like the knots of the heart) are cleared. 

Similar to Patanjali’s Sutra, it suggests that spiritual practices don’t "create" enlightenment but remove barriers, allowing the natural state of clarity and liberation to manifest.

Yoga Vashishta 6.1.33

"उदके क्षेत्रिकस्येव योगिनामप्यनुत्तमः। निमित्ततया भवेत् योगः शुद्धिसिद्धेः प्रमाणतः॥"

"Just as a farmer directs water to his field, so does the yogi use practices as mere aids to purification, leading to the ultimate goal."

The Yoga Vashishta also uses the analogy of a farmer and irrigation to explain spiritual progress. Here, yoga is described as a "support" rather than a "cause," aiding purification and enabling the yogi to reach the Goal. This aligns with Patanjali's view that the practices serve to create the conditions for the natural flow of inner transformation.

Through these verses, we see a shared philosophical perspective in the Vedic tradition: that spiritual evolution is a process of clearing and purifying rather than creating or imposing. By removing mental and physical barriers, one's inherent nature or Higher Consciousness is allowed to reveal itself, just as water naturally flows when obstructions are removed.