Yoga Sutra 4.09 there is sameness of form of memory and saṃskaras

Sūtra IV.9

Because there is sameness of form of memory and saṃskāra-s, there is consequent succession between them, even though separated by class and place and time

Fruition of karma in cat birth, for instance, is brought about by its own spontaneous manifesting drive, its own manifesting capacity, even if separated by a hundred classes or a hundred distances or a thousand aeons.

(Opponent) The time-separation has been spoken of only by bringing difference of class. What is the point of the word ‘time’?

(Answer) Even in one day there may be many little lives of such as insects. Time was mentioned in the sense that these are not (necessarily) in the distant past. Cat-karma fruition was shown to be impelled by its own spontaneous drive.

Further, when the spontaneous drives towards actualization arise, very quickly always rapidly they are made manifest along with the saṃskāra-groups laid down for fruition as a cat, etc. Why so? Because though they may be remote, a manifesting karma of the like kind has become an operative cause for them.

For karma causing the manifestation of a result in the form of a bull life does not become a cause of manifestation of a cat saṃskāra-group. They are not compatible, and a manifesting cause is always of compatible nature with its result. At the sight of a meal of something like tamarind, the tongue waters. So it is that there is consequent succession of the saṃskāra-groups, and their manifesting power is equal. Such being the case, there is no nearness or remoteness of saṃskāra-groups, because they are equally stored in the mind.

And why? There is this further cause of consequent succession: Because memory and saṃskāra are of the one form.

It has been said before that manifesting karmas of the same class are the immediate cause of saṃskāra-groups. This is now taken further: As were the experiences (anubhava), so are the saṃskāra-s. As the ideas (pratyaya), so the saṃskāra-groups. And they the saṃskāra-s are in the form of saṃskāra-groups. As the saṃskāra-groups, so are the memories.

So it was said (comm. to I.11) in the passage which began: ‘The thought, coloured by the thing known, shines out in the form of both the thing and the knowledge of it… .’ Memories are from saṃskāra-s, distanced as to class, place, and time. From memory again there are saṃskāra-s, so that these memories and saṃskāra-s are manifested in a concentration of power from the going-into-operation of the karma-stock. It has been made clear that this going-into-operation of the karma stock is dependent on causal factors such as situation.

Thus there is a consequent succession because the causal chain is never cut even in the case of remote things. As the saṃskāra, so is the memory. From the fact that their drive to actualization is particular to each one, remoteness has no effect. From a saṃskāra, separated by even a hundred aeons, there is a memory of the same class, and so the causal succession is established.

Now he shows that owing to the beginninglessness of the saṃskāra-groups their fruition is a journey though a succession of countless wombs, describing this to create the feeling of detachment.