Experience arises from not distinguishing between sattva and puruṣa, which are absolutely different. From saṃyama on one’s own interest, distinct from the interest of another, arises knowledge of the puruṣa.

Sattva is the luminous guṇa, the pure mind. Puruṣa is the Self. Asaṅkīrṇa is unmixed. Bhoga is experience, enjoyment. Parārtha is for another. Svārtha is for oneself.

This sutra is crucial. It explains the fundamental error: confusing the mind (sattva) with the Self (puruṣa).

Although sattva is the purest aspect of prakṛti, it is still prakṛti. Puruṣa is completely different: unchanging witness.

Ordinary experience (bhoga) arises from this confusion. We believe we are the mind.

Parārtha: prakṛti exists for another (puruṣa), not for itself. It is instrument, not end. Svārtha: puruṣa exists for itself, is self-sufficient.

Through saṃyama on this distinction, knowledge of puruṣa as it truly is arises: pure consciousness, free from the guṇas.

This is the supreme siddhi, prelude to kaivalya.