Yoga Sutra 4.30 cessation of taints and karmas

Sūtra IV.30 From that, cessation of taints and karma-s When that has been attained, Ignorance and the other taints are annihilated, with their roots. The karma-stocks, favourable and unfavourable, are destroyed and their roots killed. On cessation of taint and karma, the Knower is released while yet living. How so? Because the cause of coming-to-be is illusion. When illusion has faded away, no one is ever known to be born anywhere. From that, cessation of taints and karma-s. When that samādhi called Raincloud of Dharma, corresponding to the maturing of right vision, comes about, has been attained, Ignorance and the other taints are annihilated with their roots, completely dissolved along with the saṃskāra-groups. The karma-stocks favourable and unfavourable are destroyed and their roots killed, They are cut off with their roots, the taints. On cessation of taint and karma, the Knower is released while yet living. How so? Because illusion …

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Yoga Sutra 4.31 the knowable comes to be but a trifle

Sūtra IV.31 Then, with the infinity of knowledge free from all veiling taint, the knowable comes to be but a trifle Then, knowledge is freed from all veils of taint and karma, and there is infinity of that knowledge. Knowledge-sattva, which is infinite, (when) overcome and obscured by tamas, in places is set in motion by rajas. Thus stimulated, it can perceive. When it is freed from all veiling taints, there is infinity for it. With the infinity of knowledge, the knowable is but a trifle, like fireflies in the sky. Then, with the infinity of knowledge free from all veiling taint, the knowable comes to be but a trifle. Then, with the Raincloud samādhi, knowledge is freed from all veils of taint and karma, born of rajas and tamas, and there is infinity of that knowledge, which is pure Knowledge-of-the-difference between mind-sattva and Puruṣa. How is it so? Knowledge-sattva, …

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Yoga Sutra 4.32 the gunas have fulfilled their purpose

Sūtra IV.32 With that, the guṇa-s have fulfilled their purpose, and the succession of their changes comes to an end With that, the guṇa-s have fulfilled their purpose, and the sequence of their changes comes to an end. For having fulfilled the purposes of experience and release, they cannot maintain themselves even a moment longer. With that, the guṇa-s having fulfilled their purpose, the succession of their changes comes to an end. With that, with the Raincloud samādhi as cause, the guṇa-s of mind have fulfilled their purpose. Sattva and the other two are situated in the mind, and though they are impellers of body and senses, now their purposes have been fulfilled, for the purpose of Puruṣa has been fulfilled. These guṇa-s have fulfilled their purpose in the form of the stream of birth and death, and the succession of their changes comes to an end. For having fulfilled …

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Yoga Sutra 4.33 the succession is conjoined to each instant

Sūtra IV.33 The succession is conjoined to each instant, (but) recognizable at the very end The succession is conjoined to each instant, (but) recognizable at the very end. ‘Conjoined to each instant’ (pratiyogin) means that it is joined to each successive instant. The succession is essentially the immediate following-on of the instants, recognized by the very end, the limit. Because no ageing of a cloth, which has not gone through a succession, comes about at the very end. The succession is essentially the immediate following-on of the instants, the immediate following-on of the instants is its essence, its very being, as has been explained (III.52). What then is the indication by which it is known? By the very end of the change, its limit, in the shape of the condition when it perishes, by that mark this, the succession, is recognized. (Opponent) How is it recognized by the very end? …

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Yoga Sutra 4.34 Transcendental Aloneness is withdrawal of the gunas

Sūtra 4.34 Transcendental Aloneness is withdrawal of the guṇa-s, now without any purposes of Puruṣa; or it is the establishment of the power-of-consciousness in its own nature That Transcendental Aloneness is withdrawal of the guṇa-s, whose essence is cause and effect, now that experience and release, the purposes of Puruṣa, are achieved and done with. Again, it is Puruṣa’s power-of-consciousness established in its own nature, no longer bound up with mind-sattva, and alone, isolated: its permanence in that state alone is Transcendental Aloneness. OM. Withdrawal is the flowing back from conjunction, and reduction to their cause, of the guṇa-s, now without any purpose of Puruṣa, though they are naturally ever-changing by assuming the nature of cause and effect; isolation of Puruṣa from being bound up with the guṇa-s is Transcendental Aloneness. Or, it is the power-of-consciousness established in its own nature. Puruṣa’s power-of-consciousness, not bound up with not involved with …

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Shankara on the Yoga Sutras – Salutations and colophon

Salutations and colophon Whose expressive-word is OM, from whom is all action made fruitful,Who, himself without taints or fruition of karma, brings about everything as the fruit of actions, Lord of lords, controller of preservation and coming into being and cessation of all creations, may he have regard to our good deeds and annul our bad. He has given life to the three worlds.A fraction of his unimaginable power became in this world the Fish and other avatāra-s reckoned to be ten; Tormented by the continuous chain of the three sufferings arising from the taints, we go for refuge to Him who has Śeṣa (the cosmic serpent) as his couch. Salutations to Patañjali, lord of yogin-s, lord of serpents (being an incarnation of Śeṣa) who by the power of the gem in his hoods lights everywhere on earth, in the sky, and in space, who by (this) yoga has removed …

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