According to Wujastyk, referencing Maas, Patanjali integrated yoga from older traditions in Pātañjalayogaśāstra, and added his own explanatory passages to create the unified work that, since 1100 CE, has been considered the work of two people. Together the compilation of Patanjali's sutras and the Vyasabhasya, is called Pātañjalayogaśāstra.
Scholars hold that both texts, the sutras and the commentary were written by one person. According to Philipp A. Maas, based on a study of the original manuscripts, Patañjali's composition was entitled Pātañjalayogaśāstra ("The Treatise on Yoga according to Patañjali") and consisted of both Sūtras and Bhāṣya. This means that the Bhāṣya was in fact Patañjali's own work.
The Yogabhashya states that 'yoga' in the Yoga Sutras has the meaning of 'samadhi'. Another commentary (the Vivarana) by a certain Shankara, confirms the interpretation of yogah samadhih (YBh. I.1): 'yoga' in Patañjali's sutra has the meaning of 'integration'. This Shankara may or may not have been the famed Vedantic scholar Adi Shankara (8th or 9th century). Scholarly opinion is still open on this issue.
Book 3 of Patanjali's Yogasutra is dedicated to soteriological aspects of yoga philosophy. Patanjali begins by stating that all limbs of yoga are a necessary foundation to reaching the state of self-awareness, freedom and liberation. He refers to the three last limbs of yoga as samyama, in verses III.4 to III.5, and calls it the technology for "discerning principle" and mastery of citta and self-knowledge. In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings. Once a yogi reaches this state of samyama, it leads to unusual powers, intuition, self-knowledge, freedoms and kaivalya, the redemptive goal of the yogi.
Other scholars state there are differences between the teachings in the Yoga Sutras and those in Buddhist texts. Patanjali's Yoga Sutras for example, states Michele Desmarias, accept the concept of a Self or soul behind the operational mind, while Buddhists do not accept such a Self exists. The role of Self is central to the idea of Saṃyoga, Citta, Self-awareness and other concepts in Chapters 2 through 4 of the Yoga sutras, according to Desmarias.
This is the most accurate and readable translation of patanjali sutras, all other translations I have come across seem more like a commentary expressing the translators opinion or philosopy rather than an clear translation. This one really brings out the most direct meaning from the practical perspective of the yogi, allowing one to really meditate on the sutras and draw the meaning through reflection. The commentary is also very clear and is concise which helps add to the easy reading of the translation.
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