Dvivedi, Manilal Nabhubhai [Comm.]: The Yoga-sūtra of Patanjali: (translation, with introduction, appendix, and notes based upon several authentic commentaries) (Bombay, 1890)

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world; tasana is as it were a law of nature, the very reason
of being, and as such has no beginning like all other laws of
its kind.

XI. Being held together by cause, effect, substra-
tum, and support, it is destroyed by their destruction.

If tasana is eternal, how could it be destroyed? It is
replied that it is not eternal in the same sense in which the
soul (Purusa) is eternal; but only its current is eternal.
Hence on the destruction of the cause or causes which set
it a-going it is possible to destroy it too. Aticlyd or ignor-
ance is the cause which produces egoism, which in its
turn leads to good or bad actions. These produce the results
which leave certain impressions. Thus the circle of tasana
never ends. The cause which produces tasana is action, the
effects being class, age, and fruition. The substratum is the
thinking principle, the supports being the various objects
cognised. When proper Fo^a-training and knowledge dertroy
these causes, their results, viz., tdsands, are at once annihilated
and Kaitalya follows.

XII. Past and future exists in real nature, in
consequence of the difference in the conditions of the
properties.

The question is, how can tdsands which do exist somehow
be entirely annihilated? The indestructibility of matter would
not admit the assumption of such a position. The explana-
tion is sought for in the peculiar theory of this philosophy
which regards everything as having in it, by way of poten-
tiality (called kakti), the seeds of all its form* or vasands, past.