Yoga Sutra - Sādhana Pada 2.10
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥
te pratiprasava-heyāḥ sūkṣmāḥ ||10||
These subtle ones are to be avoided by a return to the origin.
These kleśas are subtle; they are destroyed when [the mind] dissolves back into its original matrix.
Vyāsa’s only comment here is that when the mind of the yogī has fulfilled its purpose, that is, when the yogī has attained a permanent state of nirbīja–samādhi, it dissolves back into prakṛti. As Śaṅkara puts it, no fire is needed for something that has already been burnt, nor grinding mortar for what has already been ground. The mind, having fulfilled its objectives, becomes redundant. The five kleśas are lodged in the mind. Consequently, becoming like burnt seeds as discussed above, they too dissolve along with it. Patañjali in sūtra II.4 referred to only four possible states for the kleśas (dormant, weak, intermittent, or fully activated), but we recall that Vyāsa in his commentary for that sūtra mentioned that the burnt state constituted a fifth state. Vācaspati Miśra suggests that in this sūtra Patañjali is indirectly confirming that fifth state. This is a good example of how Vyāsa’s commentary has become almost as canonical as Patañjali’s original text: It is almost never questioned by all subsequent commentators, but reinforced. The task of the traditional exegete is not to probe if an authoritative text is true, but how it is true.
Like burnt seeds, kleśas do not disappear as long as the mind of the yogī is still active; they remain embedded there but in their burnt state, like an empty shell, with their potency to sprout or produce effects (unwanted vṛttis) terminated. Their total dissolution occurs only when the mind of the liberated yogī dissolves back into its original prākṛtic source upon the yogī’s death, pratiprasava. One might mention here that in the Yoga metaphysics of satkāryavāda, matter cannot be totally destroyed, it can only transform.
Hariharānanda states that the difference between the burnt seed state of the kleśas and their total dissolution along with the mind into prakṛti corresponds to the difference between samprajñāta and asamprajñāta-samādhis. In the former state, the mind is still active. Even the enlightened wisdom saṁskāra that “I am not this body” is nonetheless a thought of the mind. In this sense, it is a vṛtti and therefore has a form similar to any vṛtti, including its opposite, the unenlightened thought, “I am this body.” The difference between them is that the former is akliṣṭa, beneficial to the goal of yoga, and the latter kliṣṭa, detrimental (I.5). In the same way, a burnt or parched seed still has a form that is similar to a normal seed; the difference is that one produces fruit and the other does not. However, there is always the possibility of even a burnt or parched seed unexpectedly sprouting, says Vijñānabhikṣu, so it is not until after the death of the yogī who has attained asamprajñāta–samādhi that the mind completely dissolves along with the kleśas and thus completely ceases to function as a mind with no possibility of capturing the awareness of puruṣa and of again producing misidentification, rebirth, and saṁsāric existence. In samprajñāta-samādhi, says Hariharānanda, there is still the sense of I, a faint trace of personal ego, asmitā, and thus the mind, along with its kleśas, is still not ready to dissolve away completely.