Yoga Sūtra Chapter Four verse 34

पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

puruṣa-artha-śūnyānāṃ guṇānāṃ prati-prasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktiḥ iti ||34||

Thus the attributes of nature, empty of purpose,
going back to their origin is abstraction or,
foundation in the own character of the animating principle
is the power of awareness.

puruṣa - animating principle, self, consciousness, spirit; a person, man, a human being; peopleartha - purpose, aim; sense, meaning, notion; thing, objectśūnya - empty, voidguṇa - an ingredient or constituent or attribute of nature; a property or characteristic of all created things; qualities; a quality, peculiarity, attribute or property; the peculiar properties of the lettersprati - with regard to; towards, in the direction of; back, in return, again; in opposition to, against, counteprasava - begetting, procreation, generation, conception, parturition, delivery, birth, originkaivalya - independence, freedom, emancipation, solitude, isolation, aloneness, separateness, abstraction, not connected with anything else; uncompounded, unmingledsva - own; one's self, one's own, my own, thy own, his own, her own, our own, their ownrūpa - any outward appearance or phenomenon or colour; form, shape, figure; aggregate; ‘formed or composed of’, ‘consisting of’pratiṣṭha - established; standing firmly, steadfast; point of support, centre or base of anything - orcit - awareness, consciousness; to be aware of; to cause to comprehend, to observe; perceiveśakti - power, energy; ability, capability; strength; might, effortiti - thus; in this manner; something that has been said or thought; having so said

Commentaries and Reflections

Commentary by S Ramaswami:

“Really speaking is there any object or purpose for the Puruṣa.
All the time it was the mind which desired Bhogā or Apavarga.
Puruṣa never desired either. How should know this?
The Citta has to know this.
So the first part of the Sūtra offers an alternative of Kaivalya.
Kaivalya is the involution of the Guṇa.
It can only take place when there is realisation in the Citta that Puruṣa has nothing to achieve.
Or (Vā) all the time we were under the impression that the power of consciousness has been working through Citta. In fact, it is undisturbed and at the time of Kaivalya stands established in its own form
So, Patañjali seems to leave open the question of whether Kaivalya is of the Citta or of the Puruṣa.
Throughout the ups and downs in the life of the yogi, no change took place at the level of the self. What seems like an unsurpassed achievement from the perspective of finite consciousness, is an absolute non-event from the self’s viewpoint, For the Self is by definition free, autonomous, sheer awareness and quite unaffected by any loss of identify or by any form of limitation.
The great drama of bondage and liberation is enacted entirely on the stage of the finite mind. The Self is at best a disinterested spectator of it all, unmoved by failure or success.”

Commentary by Paul Harvey:

Awareness is a quality not a quantity.”

Cit or awareness is
the heart of Yoga.
Neither fullness
nor emptiness,
nor mine nor yours.
Awareness is as it is
and is as it isn’t.”