Sutra I. 41 Ksina-vrtter abhijatasye va maner grahitr-grahana-grayeshu tat-stha-tad-an janata samapattih

Commentary: Here the conditioned state of the vrttis have become weakened (ksina-vrtter) and thus the illusory dualistic and fractual splits of a delusional separate or "small self" identification (of the grasper of gross objects to be grasped at) has become loosened and begins to fall away. The doorway into the hologram (Samadhi) thus becomes more visible and accessible. This jewel has always been present since beginningless time, rather the mind's eye has been clouded through negative conditioning and has ignored its natural splendor. Nothing new has been fabricated, nothing needs to be added, nor taken away, rather the natural state of the true self shines forth recognized as a resplendent as-it-is.

Simultaneously as this samapatti (unitive non-dual natural recollection) coalesces, a cleansing of the ordinary dualistic mindfield occurs allowing for the possibility that the self luminous light of pure awareness can shine through. Here the Clear Light of the Immanent Universal Cit shines through a cleansed or translucent mind-field (citta-vrtti) like the colorings of a highly polished and reflective jewel (maneh). The mind's eye is no longer distracted or fixated upon a separate object and a separate observer, nor the seen or the seer, nor the process of seeing, because those limitations, which were based in duality, have become liberated by a clarified and stabilized unified continuous field of recollected consciousness, albeit universal clear-lIght has not yet fully dawned, because even this attainment is seen as a limited temporary fixation, which although expansive, must still be further purified and refined through the various steps outlined by Patanjali in Sutras I.42.

Grahana refers to the act of grasping, apprehending, comprehending, cognition, seeing, or observing an object. Grahyeshu refers to the object which is grasped, seized, apprehended, that which is cognized, seen, or observed; and Grahitr refers to the grasper, taker, one who apprehends an object, one who sees or cognizes or the observer. So as you can see this is headed toward a state of subject/object non-duality. At first this non-dual realization is limited, partial, and unstable, however, later when having gone beyond the most subtle distinctions (nirvicara), ultimate realization is made possible, where our transpersonal non-dual true nature sparkles forth and lights our path as unconditioned and unfabricated primordial awareness. An example may be found in love. At first one may become attached to a spouse because of social pressures, tradition, contractual relationships, convenience, or pleasure. After awhile some genuine affection may occur. But later if one is able to breakdown the defenses, fear, self cherishing boundaries, and superficial differences, then all limits/boundaries breakdown in favor of a functional inter-personal relationship becomes activated, in contrast with a co-dependent relationship based on dualistic individual need, fear. or asmita. Genuine unselfish love is then realized and as long as one does not become attached to what is impermanent. then no suffering will occur. Here alignment with our true nature (swarupa-sunyam) in samadhi is becoming more closely approximated, synchronized, aligned with, harmonized, and self-radiant. The ego having stepped out of the way, shadow life is transformed into open sky. Nothing is hidden from this universal and all pervasive Eye. In the fractals of the hologram/holygram, all parts reflect the unbroken integrity of the whole; every thing and being are interconnected.

Tulku Urgyen Rinpoche, "Repeating the Words of the Buddha", page 34.

Through authentic yogic practice, the negative influences of the vrtti (spinning of the discolored/tainted consciousness) become weakened, thus allowing the light of pure undistorted consciousness (cit) to shine forth even more. Here Patanjali begins describing the process of union (or coalescence) going from coarse mental states (vitarka), to nirvitarka (devoid of coarse objectivity), to subtle (vicara), and finally beyond even the most subtle (nirvicara) void of subject/object duality. Obstructions having been cleared, light and love naturally co-arise.

Christopher Chapple in his book; The Yoga Sutras of Patanjali", Sat Guru Publ. Delhi, 1990 comments:

See also Sutras II.20 and II.21