Yoga Sūtra Chapter Two verse 22

कृतार्थं प्रतिनष्टंप्यनष्टं तदन्य साधारणत्वात् ॥२२॥

kṛta-arthaṃ prati-naṣṭam-api-anaṣṭaṃ tat-anya-sādhāraṇatvāt ||22||

With regard to its purpose done,
it again disappears,
even though it is not disappeared,
that being common for others.

kṛta - done; made; accomplished; performedartha - purpose, aim; sense, meaning, notion; thing, object; acquirement of wealth; to go to one's business, take up one's workprati - with regard to; towards, in the direction of; back, in return, again; in opposition to, against, counter; back, down upon, upon, onnaṣṭa - disappearedapi - even, also, although; very; something more; moreoveranaṣṭa - not disappearedtat - that, thisanya - the other; other than, different from, opposed to; other, different; another, another person; one of a numbersādhāraṇatvā - common
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Commentaries and Reflections

Commentary by S Ramaswami:

“So far as Prakṛti is concerned, the moment there is realisation in the Citta that it has not got anything to offer Puruṣa, it ceases to act.

In Sāṃkhya the simile of the dancer is given; when she realises that the spectator its not concerned whether or not she dances, she loses interest, ceases to dance and leaves the stage.

So far as this individual is concerned it has obtained Citta Vṛtti Nirodha; but for other people the common state of activity continues.
Citta Vṛtti can be stopped; there is an end to the activity of Citta.
This end is achieved through Prakṛti Puruṣa Viveka or Mokṣa or Kaivalya.

This Sūtra implies the multiplicity of individual Puruṣa, in that one Puruṣa has Mokṣa but all the other Puruṣa are still in bondage around it.

In Advaita Vedānta, in release, there are no other souls as all is one, Brahman.
In Buddhism, in Śūnya, there are no other souls or activity since all is activity, which is a product of thought, is negated.
In Yoga, in release, you are released but still separate from other Puruṣa.
The state itself, in essence, is the same. It is like just different views of the approach.”