Yoga Sutra 3.55 there is Transcendental Aloneness
Sūtra III.55
When the (mind-) sattva is like Puruṣa in purity, there is Transcendental Aloneness. So it is.
When the taints of rajas and tamas have been shaken off, the mind-sattva (buddhi-sattva), its seeds of taints scorched, becomes no more than the idea of the apartness of Puruṣa, and then it attains as it were purity like that of Puruṣa. The purity of Puruṣa means absence of experience being imputed to it. In that state there is Transcendental Aloneness, whether he has acquired the divine powers or has not, whether he is possessor of Knowledge-born-of-discrimination or he is not. For when the seeds of taints have been scorched, there is no dependence at all on any further knowledge. Through the purification of the sattva, the power and knowledge arising from samādhi-s are indeed attained, but the highest truth is this: by Knowledge, failure-to-see comes to an end, and when that ceases, there are none of the taints that have been described before. With no taints, there is no karma-fruition. In that state, the guṇa-s have finished with their involvement and no longer arise before Puruṣa as the Seen. That is the Transcendental Aloneness of Puruṣa when Puruṣa stands alone in his true nature as pure light. So it is.
This completes the third part, of the Glories, of the commentary by holy Vyāsa, compiler of the Veda-s, on the Yoga-sūtra of holy Patañjali.
The knowledge and power arising from yoga have been gone through and completed, and there are no knowledge and power beyond these. It was in reference to one who had attained the knowledge and power through yoga practice that it came to be said (III.50): Indifference to that becomes immediately Transcendental Aloneness; so here he says, In one who has attained Knowledge-born-of-discrimination, on cessation of extraverted vision, there is that Aloneness. How does he say this? When the sattva is like Puruṣa in purity, there is Transcendental Aloneness.
When the taints of rajas and tamas have been shaken off, the mind-sattva (buddhisattva), its seeds of taints scorched the ideas and saṃskāra-groups (vāsanā) having ceased within it, becomes no more than the idea of apartness of Puruṣa, being absorbed in the majesty of the idea of that apartness alone, then it attains as it were purity like that of Puruṣa.
Even though what consists of the three guṇa-s is of opposite nature to Puruṣa, and Puruṣa is of opposite nature to what is of the three guṇa-s, still inasmuch as it is transformed into the idea of the apartness of Puruṣa, it is said that it as it were attains a comparable purity.
In that state there is Transcendental Aloneness, whether he has acquired the divine powers or has not, whether he is possessor of Knowledge-born-of-discrimination or he is not, for in both cases there is the cause (of Transcendental Aloneness) which is nothing but cessation of Ignorance. For when the seeds of taints have been scorched, there is no dependence at all on further knowledge. He who sees rightly (samyagdarśin) realizes that everything consists of the three guṇa-s, and that this very idea is to be escaped from, as being of the three guṇa-s itself. And so he has no dependence at all on knowledge such as that of the Honeyed stage.
The yogic knowledge and power that have been described are a by-product brought about by way of the purity of (mind-)sattva, attained in the course of the pursuit of right vision (samyagdarśana). But the highest truth is this: by Knowledge, failure-to-see comes to an end, and when that ceases, there are none of the taints that have been described before such as I-am-ness, for their field is Ignorance. With no taints, there is no karma-fruition, as witness (sūtra-s II.12, 13): ‘Rooted in taints is the karma-stock’ and ‘While the root is there, it will bear fruit’.
Therefore, this work has right vision alone for its goal, and glories of knowledge and power are not its purpose. In this state, the guṇa-s have finished with their involvement, and no longer arise before the Puruṣa as the Seen. That is Transcendental Aloneness of Puruṣa, when Puruṣa stands alone in his true nature as pure light. So it is, means that the Part has been completed.
With this is completed the Third Part, of Glories, of the sub-commentary by holy Lord Śaṅkara, who is a paramahaṃsa parivrājaka ācārya, and pupil of holy Lord Govindapāda whose feet are to be worshipped, on the commentary on the Yoga-sūtra-s of Patañjali.