As I told before, I like this site quite a lot

But it's kinda amusing how translators of YS remove the parts
they don't like from the suutras. Like this: 

III. 38 bandha-karana-saithilyat prachara-samvedanach cha chittasya 

[The whole suutra as it appears in Taimni, goes like this:
bandha-kaaraNa-shaithilyaat pracaara-saMvedanaac ca 
cittasya *para-shariiraaveshaH*. It wouldn't be a complete
clause without the last compound, IMO. In principle the genitive
attribute "cittasya" might refer to the previous suutra, but 
it wouldn't seem to be grammatical in this case.]

Thus by loosening (saithilyat) the bonds (bandhas) of the causes 
(karana) of ignorance because of the coming forth (prachara) of 
knowledge (samvedanat), consciousness of self and of others 
(chittasya) come forth.

Commentary: It is from this sutra that many interpret Patanjali as 
saying that this process pertains to the way of entering and 
controlling the consciousness and body of other beings, but here he 
is simply saying that as one understands how to loosen one's own 
bondage unraveling its causes, one also instantly understands the 
causes of bondage operating in others, and thus one is able to help 
direct them toward liberation if favorable karmic opportunities 
arise. Here simply being in the presence of a highly realized being 
is often enough to directly assimilate that state. 

Here bandha refers to a gate process which can either prevent 
something from entering or to hold something that may wander off in 
distraction inside or redirected. Here it is used in the former 
sense, to let something in. 


Thus, the translation and commentary are worthless, IMO.
But I guess the translator has found the idea of moving (aavesha:
entrance) ones mind or consciousness or whatever (citta) into the 
body (shariira) of someone else (para), as Shankara did according
to Shankara-dig-vijaya, rather disgusting, or stuff...

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