Vyāsa considers error to be essentially the five kleśas, the impediments to the practice of yoga: ignorance (avidyā), ego, attachment, aversion, and clinging to life.

the mind is merely a physical substance that selects, organizes, analyzes, and molds itself into the physical forms of the sense data presented to it;

Such is the relationship between Īśvara and oṁ; it is not a culturally agreed upon designation. Īśvara was known by the syllable oṁ in previous creations, and will be for all eternity; it is an eternal designation not assigned by human convention or socially agreed upon usage

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

The Kaṭha Upaniṣad (3.9) compares the body to a chariot, the senses to the horses, the mind to the reins that control the horses, the buddhi to the driver who controls the reins and charts the course, and the puruṣa to the inactive passenger.

The reconfiguring, presentation, and perception of yoga as primarily or even exclusively āsana in the sense of bodily poses, then, is essentially a modern Western phenomenon and finds no precedent in the premodern yoga tradition, although the fourteenth-century Haṭhayoga Pradīpikā does dedicate one of its four chapters to āsana.

jīvanmukta: someone who is still embodied and thus functioning with a citta, but a citta that generates vṛttis that are not subject to ignorance, ego, attachment, etc. Recent scholarship (Whicher, 1998, Chapple 2008) has consistently and persuasively argued that it is a misconception to consider Yoga to be a radical withdrawal from the world; rathe

Puruṣa is eternal and therefore not subject to changes such as bondage and liberation;5 in the Yoga tradition, the quest for liberation, in other words human agency, is a function of the prākṛtic mind, not of puruṣa.

words, in Sāṅkhya and Yoga, thought, feeling, emotion, memory, etc., are as material or physical as the visible ingredients of the empirical