Unchangeable Consciousness YS IV - 22, 23

Yoga Sutra - IV- 22 - CITER APRATISAMKRAMAYAS TADAKARAPATTAU SVABUDDHISAMVEDANAM - The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.

Yoga Sutra - IV - 23 - DRASTR DRSYOPARAKTAM CITTAM SARVARTHAM - The mind-stuff, when colored by both Seer and seen, understands everything.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV- 23:

The mind stands midway, as it were, between Atman and external object. Its power to perceive the object is only borrowed from the Atman. In a perfectly dark room, a mirror cannot reflect the man who stands before it. But when a light is brought in, the mirror immediately "perceives" the man.

Similarly, the individual soul is known in Hindu philosophy a s the "reflected," or the "shadow Atman." It has no separate existence. It is only the reflection of the Atman upon the mind, which gives rise to a separate sense of ego.

See related posts:

• Samprajnata (Distinguished) Samadhi-YS I -17
• Abhinivesa - Fear of Death YS II- 9Wisdom - Seven Stages -
• Wisdom - Seven Stages - YS II - 27 (Part II)
  Wisdom - Seven Stages - YS II - 27 (Part I)
• Dharana - Concentration YS III - 1
• Object Not Known by Sense Perception -YS IV 15, 1...

Reflective - Super 0r Non- Reflective Samadhis YS I - 44, 45

Yoga Sutra I-44 ETAYAIVA SAVICARA NIRVICARA CA SUKSMA VISAYA VYAKHYATA - In the same way, savichara (reflective) and nirvichara (super or non-reflective) samadhis, which are practiced upon subtle objects, are explained.

Yoga Sutra I-45 SUKSMA VISAYATVAM CALINGA PARYAVASANAM - The subtley of possible objects of concentration ends only at the undefinable.

On the two above sutras Swami Satchidananda comments on two other kinds of samadhis which are practiced similarly having finer elements for their objects. Satchiananda says basically "In other words, the finer objects [tanmatras, chittam and ego] ultimately end in the primal force called the Prakriti, or the primordial basic substance in its unmanifested condition." So basically in this condition there is no name, form or thought and just a fully balanced, tranquil unmanifested state of nature. And it is here that the mind has at he power to go to the very root of this unmanifested nature.