The saṃskāra produced by it inhibits other saṃskāra-s
The saṃskāra produced by truth-bearing knowledge removes the accumulated deposit of saṃskāra-s of extraversion. When the extravertive saṃskāra-s are overcome, no ideas arising from them appear. With inhibition of extravertive ideas, samādhi becomes habitual. Then there is knowledge from that samādhi; from that, more saṃskāra-s are laid down of knowledge, and so a fresh deposit of saṃskāra-s is built up. From that again knowledge, and from that more saṃskāra-s of it.
When the yogin has attained samādhi-knowledge, a fresh saṃskāra made by the knowledge is produced. Knowledge must set up a saṃskāra. Each time the knowledge is renewed, its special saṃskāra is reinforced. But the renewal of the knowledge is from again taking up meditation on the object, different from itself. The saṃskāra produced by Truth-bearing knowledge removes the other accumulated deposit (āśaya) of saṃskāra-s of extroversion: it can do this because it is produced by a different object, namely the thing as it really is (yathārtha). The accumulated deposit (āśaya) is so called because it ‘lies there’ (ā-śi) till release.
When the extravertive saṃskāra-s are overcome when the saṃskāra deposit of extraversion has been overcome by the saṃskara of samādhi-knowledge, no ideas arising from them from the extravertive saṃskāra-s appear.
With inhibition of ideas inhibition of extravertive ideas, samādhi namely the cognitive samādhi becomes habitual to the yogin. Then there is knowledge from that samādhi: from that, more saṃskāra-s are laid down of knowledge, and so in this way a fresh deposit of saṃskāra-s is built up. From that again knowledge, and from that more saṃskāra-s of it.
Why would not this new accumulation of saṃskāra-s draw the mind into involvement with it? It is because saṃskāra-s of knowledge cause the destruction of the taints, and so do not constitute anything that would involve the mind. In fact they make the mind cease its activity, for the exertions of mind come to an end in knowledge (khyāti).
(Opponent) The new accumulation of saṃskāra-s produced by samādhi-knowledge will set up movements which will involve the mind, because they will produce thoughts, as did the former accumulation of saṃskāra-s of extraversion, for they are equally saṃskāra-s of thought. And so the commentator expresses the doubt: Why would not this new accumulation of saṃskāra-s draw the mind into involvement with it? – mind which has the saṃskāra-s.
(Answer) The objection does not hold because they are saṃskara-s of inhibition. These saṃskāra-s cause destruction of the taints, and so do not constitute anything that would involve the mind. It is taints like Ignorance which cause saṃskāra-s producing thoughts of extraversion, and supply the drive for those saṃskāra-s to appear in the mind. But the saṃskara-s of ideas arising from samādhi will have produced ideas which inhibit the others, and they do not cause any mental involvement to appear to it.
They make the mind cease desist from its activity from mental processes arising from saṃskāra-s. For the exertions of mind come to an end in Knowledge. The birth of Knowledge of Puruṣa, and the existence of saṃskāra, is a contradiction. For one who is completely free from thirst will not desire to take a drink. In the same way, as regards Puruṣa there is nothing that has to be done by the mind, and no one feels he should do as a duty what is already done.