In other words, even if surface-level error, viparyaya, has been dispelled by surface-level pramāṇa, right knowledge, both these vṛttis are still underpinned by a deep-structure level of ultimate ignorance.

while some of the sūtras are somewhat straightforward, the fact is that we cannot construe meaning from many sūtras of Patañjali’s primary text. Indeed, some are so obtuse that they are undecipherable in their own terms.

All aspects of mind, intellect, and cognition in Yoga psychology are external to or distinct from the true self, or soul. As will become clearer, the soul, which is pure consciousness, is autonomous and separable from the mind, and lies behind and beyond all forms of thought.

Ignorance here, avidyā, means much more fundamentally to confuse puruṣa with prakṛti and remains permanent until enlightenment is attained (even though the other kleśas, as noted above, can be intermittent, etc.).

the critique here is one of materialistic religiosity—religiosity performed with the motive of enjoying the good things of the world. This criticism is thus perennially relevant to the attitudes underpinning religious traditions

Karma-yoga, as outlined in the Gītā, is an action-oriented path through which one can avoid the vicious cycle of karmic reaction by acting purely out of dharma, duty, rather than self-interest.

Real detachment is indifference to sense objects whether in their absence or presence.

Discrimination, dispassion, and the impetus to seek a practice in order to realize Truth are inherent in the mind when its sāttvic potential is not overwhelmed by rajas and tamas, which are the influences provoking the flow of the mind toward sensuality.

There is thus a radical distinction between the mind, which is considered to be very subtle but nonetheless inanimate matter, and pure consciousness, which is the actual animate life force. Animated by consciousness, it is the mind that imagines itself to be the real self rather than a material entity external to consciousness.