Chapter-4, Sutras 7 & 8

Patanjali Yogasutra 4.7 & 4.8

 कर्माशुक्लाकृष्णं‌ ‌योगिनस्त्रिविधमितरेषाम्‌

"For the yogi, actions are neither white (pure) nor black (impure); for others, they are of three kinds."

 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्‌

"From these actions, only those tendencies (vasanas) suitable to the ripening of the effects manifest themselves."

In Sutra 4.7, Patanjali introduces a distinction between the karma of a yogi and that of others. For the yogi, actions are described as neither "white" (pure) nor "black" (impure), indicating that their deeds transcend the conventional classification of karma based on moral or ethical dualities. In contrast, for others, actions are categorized as threefold: white, black, or a mixture of both, based on the motivations and attachments driving them. This Sutra reflects a deeper state of Consciousness in yogis, wherein they act from a state of detachment and freedom from personal motives, making their actions karmically neutral.

Sutra 4.8 explains the concept of vasanas, or latent impressions, and their selective manifestation. It asserts that the tendencies that arise are conditioned by the ripening of past actions. In other words, only those vasanas that align with the karmic outcomes of past actions become manifest, shaping an individual’s present personality and behavior. This emphasizes a controlled, almost automated selection process within the mind, where only those impressions that are conducive to a particular karmic outcome come to fruition, preserving the principle of karmic justice and continuity.

Together, these Sutras reveal Patanjali's profound insight into karma and mental impressions, or samskaras. For a yogi, the attainment of equanimity allows actions to be free from future 

karmic entanglements, while for others, the progression of karma 

and vasanas continually molds their experience. Thus, liberation in yoga is marked by breaking the cycle of karma and vasanas, achieving freedom from the duality of actions and the limitations of past impressions.

Swami Vivekanand said:

"When the yogi has attained to that state of perfection, the actions of that man, and the karma produced by those actions, will not bind him, because he did not desire them. He just works on: he works to do good, and he does good, but does not care for the result, and it will not come to him. But for ordinary men, who have not attained to that highest state, works are of three kinds, black (evil actions), white (good actions), and mixed." (4.7)

"Desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up. In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the god desires will come up, because for them the environments are suitable. And if I take an animal body, only the animal desires will come up, and the god desires will wait. What does that show? That by means of environment, we can check these desires. Only that karma which is suited to and fitted for the environments will come out. This proves that the power of environment is a great check to control even karma itself." (4.8)

Contextual Comparison with Other Vedic Texts

Bhagavad Gita 4.18

 कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः |

स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ||

"He who sees inaction in action and action in inaction is wise among men; he is a yogi and has accomplished everything."

Here, the Bhagavad Gita highlights the state of detachment in a yogi's actions, akin to Patanjali's concept of neutral karma for the yogi. A wise person perceives the true nature of action and inaction, emphasizing a transcendence of karma, similar to how a yogi in Patanjali's philosophy acts without creating new karmic bonds.

Maitri Upanishad 6.34

न वासना हि संसारं विनैव विमलं पुनः |

सङ्क्षयो वा विकल्पस्य शान्तिर्यस्य तथात्मकः ||

"The impressions (vasanas) that fuel worldly life do not diminish without purification, and the calmness of that which is free of alternatives is the nature of the Self."

This verse from the Maitri Upanishad emphasizes that vasanas or latent impressions are central to the cycle of worldly existence, aligning with Patanjali's explanation of how 

vasanas influence future manifestations. Both texts underscore the importance of purifying or transcending these impressions to attain liberation.

Yoga Vashishta 6.1.16

 यस्य स्मरणमात्रेण वासनानां क्षयो भवेत् |

अनादिबन्धमोक्षाय तस्मै श्रीगुरवे नमः ||

"Salutations to the Guru by whose mere remembrance the vasanas are destroyed, leading to liberation from the beginningless bondage."

In the Yoga Vashishta, it is noted that the influence of a Realized teacher or the attainment of profound Self-Awareness can diminish vasanas, similar to how Patanjali suggests that a yogi’s actions transcend karmic 

consequences. Here, liberation is marked by the dissolution of impressions, leading to a state beyond bondage.

These verses from the Bhagavad Gita, Maitri Upanishad, and Yoga Vashishta all emphasize the role of action, impression, and the transcendent nature of true yogic Realization, 

offering profound insights into the mechanics of karma and liberation across various Vedic texts.