25. When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

26. Then the mind is inclined towards discrimination, and gravitates towards liberation.

27. In breaks of discrimination, other pratyayas, concepts, arise through the force of previous impressions. These should be removed in the same way as other afflictions.

28. One who is able to maintain a constant state of desirelessness even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as “the cloud which showers virtue.”

29. Then follows freedom from afflictions and karmas.

30. That which can be known through the mind is very little compared with the infinite knowledge obtained in enlightenment, when the veils, distortions, and impurities are removed.

31. Having fulfilled their object, the process of change in the three gunas comes to an end.

32. Kramaha, the process, is the succession of changes that occur from the moment to moment which become apprehensible at the final end of the transformations of the three gunas.

33. Kaivalya is the state of enlightenment that follows the reemergence of the gunas, due to their becoming devoid of the object of the purusha.

34. In this state, the purusha is established in his real nature, which is pure consciousness.

The first sutra:

Visesa-darsina atma-bhava-bhavanavinivrttih.
When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

Buddha has called the ultimate state of consciousness anatta – no self, non-being. It is very difficult to comprehend it. Buddha has said that the last desire to drop is the desire to be. There are millions of desires. The whole world is nothing but desire objects, but the basic desire is to be. The basic desire is to continue, to persist, to remain. Death is the greatest fear; the last desire to be dropped is the desire to be.