It is considered exactly (yathā) similar (upamā) to a lamp, which does not move (na iṅgate) when in a windless place (nivāta-sthaḥ). The elision of sa with upamā to form sopamā is according to the rule so’ci lope cet pāda-pūraṇam [Note: The normal form would be sa upamā, but according to the rule, it can be sopamā for metrical reasons.] (Aṣṭādhyāyī, Pāṇini 6.1.134) What is the comparison? That lamp is compared to the consciousness of the yogī , devoid of movement.

In verse 16 and the verses following, the word yoga referred to being situated in samādhi. Samādhi is of two types: saṁprajñata and asaṁprajñata. Saṁprajñata-samādhi has many types according to differences of savicāra and savitarka. [Note: These are described in Patañjali’s Yoga Sūtras. Samprajñata-samādhi involves meditation on objects. If the objects are gross, it is called savitarka. If the objects are subtle, then it is called savicara. Asamprajñata-samādhi is meditation with no object at all.] What is asaṁprajñata-samādhi like? Three and a half verses answer. In that state of asaṁprajñata-samādhi, the consciousness does not touch any objects at all (cittam uparamate), because of complete stoppage (niruddham). As Patañjali’s sūtra says: yogaś citta-vṛtti-nirodhaḥ : yoga means stopping the functions of the consciousness. (Yoga Sūtra 1.2) The word yatra (in which state) extends its meaning to verse 23. In that samādhi, the yogī, seeing the Paramātmā (ātmānam) by his internal organ (ātmanā) which takes the form of Paramātmā, [Note: There seems to be two versions here. In one version, ātmānam means paramātmanam. Thus by the internal organ which takes the form of paramātmtā, the yogī sees Paramātmā. In the other version the yogī sees the ātmā by the internal organ in the form of Paramātmā. Since the functions of mind etc. have stopped, and ātmā is not realized, the Paramātmā must function at this time to give him awareness of his own self and Paramātmā.] is satisfied. In that state of samādhi, he then experiences extreme bliss, which is comprehended by intelligence in the form of the soul (buddhyā), [Note: Since he has realized the soul, it functions with its own intelligence, not material intelligence, which has stopped.] devoid of contact with material senses and sense objects. Then, in that state he does not move from the true state of the ātmā, his true form (tattvataḥ). Having attained that state, he does not consider attaining anything else. In that state, he is separated from all contact with suffering. One should know that state of samādhi as yoga. “Though I cannot attain it quickly, certainly I can attain this yoga.” By such certainty (anirviṇṇa cetasā) one should practice. One should not be discouraged, saying, “After such a long time, I have not achieved perfection. What is the use of all this hard work?” One should practice with mind convinced, “What is it to me? Let me attain perfection in this life or in the next.” Gauḍapāda has given an example: utseka udadher yadvat kuśāgreāika-bindunā manaso nigrahas tadvad bhaved aparikhedataḥ One should gradually control the mind without complaining, though it is like taking drops of water from the ocean to dry it up with a tip of a kuśa. There is a story to explain this. The ocean stole with its strong waves the eggs of a bird which were situated on the ocean’s shore. Determined to dry up the ocean, the bird took one drop of water at a time using its beak. The ocean, being emptied of many drops by the bird’s beak, was not at all affected. Though discouraged by Nārada, who happened to come there, the bird again made the promise in front of him. “In this life or the next, I will dry up the ocean.” Then merciful Nārada, by the will of the Lord, send Garuḍa to help the bird, saying “The ocean has disrespected you by offending your relative, this small bird.” The ocean, becoming dried up by the wind coming from Garuḍa’s flapping wings, became frightened, and then returned the eggs to the bird. Thus one should be convinced that the Lord will bestow His mercy on the resolute person who enthusiastically begins yoga, jñāna or bhakti with faith in the words of scripture.

How do we describe that perfected yogī? The flame (saḥ dīpaḥ) in a windless place does not flicker but remains glowing. Those knowledgeable of yoga consider (smṛtā) the flame to be exactly similar (yathāvat upamā) to the meditating yogī. The dropping of the visarga of saḥ and then joining it with upamā for metrical reasons is according to the rule so’ci lope cet pāda-pūraṇam. (Pāṇini 6.1.134) The word upamā (comparison) here stands for upamāna (object of comparison). What is it similar to? It is similar to the yogī whose internal functions have been completely stopped (yata citta), who performs meditation (yogam) on the ātmā. This yogī whose knowledge has awakened, whose internal functions have ceased in relation to all objects except ātmā, is similar to a motionless, glowing flame. Bg 6.20, Bg 6.21, Bg 6.22, Bg 6.23, Bg 6.20-23 Ya}aaeParMaTae icta& iNaṛṬ& YaaeGaSaevYaa ) Ya}a cEvaTMaNaaTMaaNa& PaXYaṁaTMaiNa TauZYaiTa )) 20 )) Sau%MaaTYaiNTak&- Yatad(buiṬGa]aḥMaTaqiNd]YaMa( ) veita Ya}a Na cEvaYa& iSQaTaêl/iTa TatvTa" )) 21 )) Ya& l/BḶa caPar& l/a>a& MaNYaTae NaaiDak&- TaTa" ) YaiSMaiNSQaTaae Na du"%eNa Gauṛ<aaiPa ivcaLYaTae )) 22 )) Ta& ivÛaÕu"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa( )) 23 )) yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the Self; paśyan—realizing the position of; ātmani—in the Self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjñitam—called trance in yoga.

In three and a half verses [Note: The last line of verse 23 talks about the beginning stage of yoga.] the Lord now describes the qualities of samādhi in terms of its svarūpa and its results (phala). Samādhi is indicated by the word yoga, which has been mentioned starting with verse 16. The repeated use of the word yat refers to taṁ vidyād yoga-saṁjñitam (know that this is called yoga) in verse 23. By the practice of yoga (yoga sevayā), the consciousness, ceasing any other function (niruddha cittam), enjoys great bliss (uparamate). In that state, seeing ātmā (ātmānam) by the purified mind (ātmanā), he is satisfied in that ātmā. He is not satisfied with sense objects, seeing the material body with his contaminated mind. Here, yoga or samādhī is shown by the desirable result (bliss) which is attained (phāla) and by its essence (svarūpa)—complete cessation of internal functions in relation to material sense objects (citta vṛtti nirodha). In that state of samādhi, he experiences (vetti) that perfect state of brahman which is everlasting (ātyantikam) bliss, a bliss comprehended by the intelligence of the ātmā (buddhi grāhyam), devoid of relation with the senses and sense objects (atīndriyam). Therefore, situated in that way, he does not deviate from the svarūpa of the ātmā (tattvataḥ) at all. Having attained that yoga (samādhi), he does not think that anything else additionally needs to be attained. Situated in that yoga he is not disturbed by great causes of grief—such as separation from a son endowed with good qualities. Know that what destroys the connection with sorrow to be yoga, or samādhi. In the initial state that yoga should be performed (yoktavyaḥ) with the conviction (niścayena) that “If I make great effort I will succeed.” It should be performed with a heart devoid of despair (nirviṇṇa cetasā), thinking “It is impossible for me to do.” In other words it should be performed with enthusiasm, like the bird who attempted to dry up the ocean which stole her eggs.

This is Brahman platform from the point of view of yoga, which has been described from the point of view of 'sthita‑ prajna', fixed in knowledge. And in another places will be described. One achieves the same platform but one's goals are different: The bhakti‑yogi, for instance, is on this platform but he has no attachments, he is equal in these things, he is material detached, equipoised, but spiritually he is completely addicted and attached. How does he feel when he is in that position? Here are the symptoms of how that yogi in transcendence feels:

[ 7 . How the yogi in perfectional stage feels: Established in boundless happiness, the yogi never departs from the truth for he thinks nothing greater can be gained. (20‑23) ]