It seems important to understand that in drawing conclusions about our thoughts, words, and deeds or those of others, that for example: my hyper-sensitivity isn’t a sign of a refined nervous system nor is someone else’s ahamkara or pride an indication of a supreme soul. He can even generate these divine emanations by his own will. Through that spiritual perception, the yogi acquires the divine faculties of hearing, touch, vision, taste and smell. Sutra 3:37 tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante Sutra 3:36 sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānamīy saṁyama, the yogi easily differentiates between the intelligence and the soul which is real and true. īy saṁyama on the region of the heart, the yogi acquires a thorough knowledge of the contents and tendencies of consciousness. He advises that the sadhaka (student) must disentangle the mutable and illusive interpretation of worldly experience through saṁyama (Dhāraṇā, Dhyāna & Samādhi. He differentiates the seer from pure illuminated intellect. According to this translation Patañjali describes our tendencies of “entanglement” with what we surround ourself with. In the Vibhuti Pada in Light On The Yoga Sutras Of Patañjali, BKS Iyengar translates these three Sutras. Patañjali may provide insight into the epic polarizations we’ve witnessed this year through his Sutras 3:35, 3:36 and 3:37.
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