Yoga Sūtra Chapter Three verse 49

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥

sattva-puruṣa-anyatā-khyāti-mātrasya sarva-bhāva-adhiṣṭhātṛtvaṃ sarva-jñātṛtvaṃ ca ||49||

Only recognition of difference of clarity and animating principle;
all becoming omnipotence and knowingness.

sattva - clarity; the quality of transparency or purity; luminous; honesty; the quality of goodness; material or elementary substance, entity, matter; nature, disposition of mind; being, existence, entity, realitypuruṣa - animating principle, self, consciousness, spirit; a person, man, a human being; peopleanyatā - differencekhyāti - recognition; perception, knowledgemātrā - being nothing but, simply or merely; only; measure, quantity, sum, size, durationsarva - whole, entire, all, every one; altogether, wholly, completely, in all parts, everywherebhāva - becoming, being, existing, occurring, appearanceadhiṣṭhātṛtva - omnipotencejñātṛtva - knowingnessca - and
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Commentaries and Reflections

Commentary by T Krishnamacharya:

Commentary by TKV Desikachar:

Commentary by Paul Harvey:

“The Yoga Sūtra is about reflecting on that which reflects,
in order to reflect from that which is the source of attention,
rather than from that which is the scene of intention.”

“The mutual aim of Yoga and Sāṃkhya is to
experience the more discerning aspects of the psyche,
rather than just the more grasping aspects of the psyche.
In the former, the tendency of the Buddhi to discern discriminately
prevails over the tendency of Ahaṃkāra to grasp indiscriminately.
In the latter, the tendency of the Ahaṃkāra to grasp indiscriminately
prevails over the tendency of the Buddhi to discern discriminately.
The former is a state known as Buddhi Sattva,
where the clarity of discernment prevails over the
indiscriminate grasping nature of the Ahaṃkāra.
The latter is a state of Buddhi Tamas,
where the discerning clarity of the Buddhi
is obscured by the grasping nature of the Ahaṃkāra.
Thus our Yoga Sādhana has but one primary Saṃkalpa,
that of the reduction of the obscuration by Tamas in the Buddhi.
This reduction of Tamas facilitates the advent of the clarity of Sattva,
as in the metaphor of the reduction of the cloud facilitates the advent of the sun.”