Yoga Sutra 3.50 the taints and karmas are destroyed

Sūtra III.50

From indifference to that too, the seeds of imperfection are destroyed, and there is Transcendental Aloneness

When, in one who has become like this, the taints and karma-s are destroyed, there arises an idea of his (mind-)sattva which discriminates (as follows): sattva too is consigned to the side of what-is-to-be-escaped, and Puruṣa is unchanging and pure, quite different from sattva. In one who is thus indifferent to that (aforesaid perfection) too, whatever seeds of taint (kleśa) there may be, become like scorched rice-grains, incapable of germination, and they pass away along with the mind. When they have been dissolved, Puruṣa never again experiences the threefold suffering.

From indifference to that too, the seeds of imperfection (doṣa) are destroyed, and there is Transcendental Aloneness. When, in one who has become like this omnipotent over all states of being, the taints and karma-s are destroyed, there arises an idea of this (mind-)sattva which discriminates. What sort of idea of this? He explains: sattva too is consigned to the side of what-is-to-be-escaped because of its transience and impurity and the fact that there are the two other guṇa-s, and so on, and Puruṣa without the attribute of sattva is unchanging and pure and so quite different from sattva.

In one who is indifferent to that omniscient overseeing of all states of being too, whatever seeds of taint in the shape of saṃskāra-groups (vāsanā) of Ignorance (avidyā) there may be, become like scorched rice-grains, incapable of germination, and they dissolving after having fulfilled their purpose, pass away along with the mind their seat. When they have been dissolved, Puruṣa never again experiences the three-fold suffering – relating to the inner self, etc. (to the elements, and to the gods).

When these guṇa-s, which manifest in the mind taints and karma-s and their fruition, have fulfilled their purpose and go back (into their root: pratiprasava), Puruṣa is absolutely disjoined from guṇa-s, and this is Transcendental Aloneness. Then Puruṣa is established in his own nature as pure power-of-consciousness.

When these guṇa-s, which manifest in the mind as taints and karma-s and their fruition, have fulfilled their purpose and go back into dissolution, Puruṣa is absolutely disjoined from guṇa-s, and this is Transcendental Aloneness. Then Puruṣa is established in his own nature as pure power-of consciousness.

When it was said (in the sūtra) From indifference to that too, the word ‘too’ shows that Transcendental Aloneness arises from right vision (samyag-darśana) even though one may not have attained the yogic powers (aiśvarya).

 

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