Yoga Sutra 4.25 cessation of meditation on his own being
Sūtra IV.25
For him who sees that One apart, cessation of meditation on his own being
For him who sees that One apart, cessation of meditation on his own being. Puruṣa is apart (viśeṣa), not in the same category as manifest or unmanifest or universal, and he who sees that one apart is he whose vision always distinguishes Him clearly from manifest or unmanifest or universal. For him, once he has brought about the circumstances for release through right vision, the meditation on his own being ceases.
How is it known when there is this meditation on his own being? He replies:
As by the sprouting forth of grass in the rainy season, the actual existence of seed is inferred, so when someone is seen with a thrill, or perhaps tears, of joy, on hearing about the path to release, it is inferred that some good karma has been performed by him (at some time in the past), which is a seed of vision of the One apart, and which should lead him to release. For him, meditation on his own being begins of itself. When it is absent, then as has been said, from the defects of their character they have a taste for the prima facie (view of things), and a distaste for ascertainment (of the truth).
Meditation on his own being is in the form: ‘Who have I been (in past lives)? What happened to me? What is this world? How is it? What shall we become, and what is going to happen to us?’ But it ceases for him who sees the One apart. Because this is all a display of changes of mind alone. Puruṣa, without Ignorance, is pure and untouched by qualities of the mind. For the skilful one, meditation on his own being ceases.
For him who comes to see the One apart, meditation on his own being, which is the cause that should lead to Transcendental Aloneness, begins of itself, caused by karma of a previous life, or else by steadfastness in renunciation in this present one. And it goes on of itself, without instruction from a teacher. When it karma of this kind is absent, then as has been said, from the defects of their character, from having been joined with impure karma they have a taste for the prima facie (view of things) the opposite of right vision and the means to it, and a distaste for ascertainment right vision (of the truth).
What, then, is this meditation on his own being? It is: ‘Who have I been (in past lives)? What happened to me? What is this world? How is it? What shall we become, and what is going to happen to us?’ But it ceases for him who sees the One apart. For when there is a desire to know something, and that thing is ascertained, the desire to know it ceases. Why should this be so? Because this ‘Who shall we become?’ and so on is all a display of changes of mind alone and not of Puruṣa. Puruṣa, without Ignorance, is pure and untouched by qualities of the mind. It is just for this reason that for him who sees the One apart, For the skilful one, meditation on his own being ceases.