Sūtra 3.49

Sanskrit text, Unicode transliteration and English translation of Sūtra 3.49:

तद्वैराग्याद् अपि दोषबीजक्षये कैवल्यम् ॥ ३.४९ ॥

tadvairāgyād api doṣabījakṣaye kaivalyam || 3.49 ||

tadvairāgyāt—by desirelessness for that. api—even, doṣa-bīja—of the seed of bondage. kṣaye—on the destruction. kaivalyam—absolute independence.

49. The seed of bondage having been destroyed by desirelessness even for that, comes absolute-independence (kaivalya).—155.

The Sankhya-pravachana commentary of Vyasa

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya-pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

When he conies to think that the discrimination of the distinctive natures, is after all a manifestation of the quality of Essentiality (sattva) and that the quality of essentiality has been classed with avoidable pains; and that the Puruṣa is unchangeable, pure and other than the quality of essentiality (sattva) then he begins to lose his desire for that, and then the afflictions having had their seed burnt up, become incapable of sprouting again like the burnt up seeds of rice.

Then all the seeds of afflictions pass, together with the mind, into latency. When they have become latent, the Puruṣa does not then suffer from the triad of pain. This then, the state, that is to say, in which the qualities manifest in the mind as afflictions, actions and fruitions do not, having fulfilled their object, come back to action, is the final separation of consciousness from the qualities. This is the state of absolute independence, when the Puruṣa remains consciousness alone, as in its own nature.—155.

The Gloss of Vachaspati Mishra

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

Because the other Saṃyamas are all but the semblances of the object of the Puruṣa the author now shows that the Saṃyama for the attainment of discriminative knowledge is the fulfilment of the purpose of the Puruṣa. inasmuch as its fruit is the attainment of absolute independence by means of the manifestation of desirelessness: ‘On the destruction of the seed of afflictions by desirelessness even for that, comes absolute independence.’ When on the destruction of actions and afflictions, the Yogī becomes conscious of what lie says is knowledge of discrimination as a characteristic of the Sattva, &c.’ The rest has been described here and there and is therefore easy.—49.