Tritayabhoktā vīreśaḥ त्रितयभोक्ता वीरेशः (sūtra I.11)

Tritaya means triad; bhoktā refers to the one who enjoys (bhoktṛ - enjoyer); vīreśa is the one who is a master (iśa) of his senses (vīra).

Tritaya or triad refers to the three states of consciousness, jāgrat, svapna and suṣupti discussed insūtra-s I. 8, 9 and 10. Enjoyer in this context refers to the one who has entered the state of turya, where all dualities are obliterated. It is the state of witnessing “I”-consciousness, the state of Supreme Bliss. This Supreme Bliss unfolds as he unites with the group of powers as discussed insūtra I.6.   In this state the Yogī has already conquered his senses; otherwise, he cannot remain in his I-consciousness as a Witness.  He is called vīreśa.

Vīreśa is the one who realizes that he is both bhogya and bhoktā.  Bhogya means the object of enjoyment and bhoktā means the enjoyer of bhogya, the object of enjoyment. He continues to remain in the state of bliss in the three states of consciousness jāgrat, svapna and suṣupti and continues to dwell in his I-consciousness. Because of this happening, he masters his senses and his senses make him conscious of his own Self in return.  This state of the Yogī is explained as Manthāna Bhairava (the Bhairava who churns or stirs the entire universe). Manthāna Bhairava is the one who has combined all objects, subjects and cognition into “I” consciousness. In other words, he churns his objective experiences together. He has the absolute freedom of churning and bringing forth his objective experiences.  Apart from his “I” consciousness, nothing prevails in him.

The one who is simultaneously aware of both subject and object of experience in the three levels of consciousness is not affected by them, as he has already conquered his senses.  The subjective and objective experiences do not affect him as he experiences both at the same time.  For example, one admires the beauty of a mountain.  Here, mountain is the object and the act admiration is the subject.  A normal person is able to enjoy the beauty of the mountain that causes impressions in his mind. In other words, the admiration arises because of the impressions caused in his mind through his senses, in this case, his eyes. He is associated only with the object of admiration, but fails to understand the experiencer within.  But a Yogī, the one who has conquered his senses, establishes a link between the subject and the object during his experience, thereby knowing both the object and the subject simultaneously.  An enlightened Yogī continues to know the experiencer in the three lower levels of consciousness. For him, the link between the object and the subject is established by circumventing the mind, as the mind causes impressions. 

An aspirant uses his senses to gain objective and subjective knowledge and in this process he uses his mind, as result of which, there are many impressions left in his mind. But, in the case of a Yogī, he always remains in the state of turya, even in the other three levels of mundane consciousness and as a result his experience in the fourth state of consciousness becomes the power of the divine, eliminating all the sensory differences. In other words, his senses are muted and get focused only on “I” consciousness. He becomes the master of his senses and hence he is called vīresha. Vīra means hero, because now his senses turned into gods always revealing the Self in all that they perceive. They are not any more binding forces carrying the yogī towards sense pleasures as in the case of the common people.

Because he has conquered his senses and dissolved the dualities into in all the three states and still retains a physical body alive, he is called jīvanmukta.  He continues to live till the remnants of karmic account are completely experienced. He now enters the state of turyātīta, the state of consciousness beyond the Fourth or Turya, where Consciousness as svātantrya or Absolute Freedom alone prevails (there is no objectivity or subjectivity any more there).

Spanda-Kārikā (I.17) explains this further. It says that the consciousness of the Self prevails in a fully awakened Yogī even in all the mundane states of his consciousness jāgrat, svapna and suṣupti,without any break.