The Yoga Sutras of Patanjali

If the residual cause (seed) still remains imbedded, then it will bear fruit (as an effect) when various conditions ripen. The authentic yogic practice is not to repress, inhibit, shutdown, limit, or escape from further experience or conditions, but rather to purge the residual karmic seed and to open to primordial consciousness fully unafraid.. Also see III. 9-12 for a discussion on the three parinamas (nirodha parinama, samadhi parinama, and ekgrata parinama) especially III. 11 for a discussion of samadhi parinama.

In IV.29-30 Patanjali says in this regard:

Thus freed from selfish motivation while abiding steadily (sarvatha) in self luminous discriminatory awareness ,the rain-cloud of natural law (dharma-megha) is completely integrated (prasankhyane) and absorbed (samadhih) as omniscience, thus, the cessation of samskaras, klesha, and karma are realized.

Rtam-bhara prajna is none other than the absorption of the rain cloud of dharma (dharma-megha). It is the true realization of the Sanatana Dharma. It is complete, but the yogi still is not completely stabilized in it as in nirbija samadhi

From Swami Venkatesananda's translation of I.50.

Psychologically, latent impression which are embedded through the conditioning process are passive samskaras. When they are active/triggered, they form more complex formations. When this conditioning process ceases (when the samskaras are dissolved), so too do beings and things return back to their natural, original, unconditioned state. All is known, all at once, instantly, as they truly are - interdependent. 

"To win complete release from suffering — not only from experiencing suffering, but from the unsatisfactoriness intrinsic to all conditioned existence — we must gain release from sankharas. And what lies beyond the sankharas is that which is not constructed, not put together, not compounded. This is Nibbana, accordingly called the Unconditioned — asankhata — the opposite of what is sankhata, a word which is the passive participle corresponding to sankhara. Nibbana is called the Unconditioned precisely because it's a state that is neither itself a sankhara nor constructed by sankharas;  a state described as visankhara, 'devoid of formations,' and as sabbasankhara-samatha,  'the stilling of all formations.'

When, however, we take up the practice of the Dhamma, we apply a brake to this relentless generation of sankharas. We learn to see the true nature of the sankharas, of our own five aggregates: as unstable, conditioned processes rolling on with no one in charge. Thereby we switch off the engine driven by ignorance and craving, and the process of kammic construction, the production of active sankharas,  is effectively deconstructed. By putting an end to the constructing of conditioned reality, we open the door to what is ever-present but not constructed, not conditioned: the asankhata-dhatu, the unconditioned element. This is Nibbana, the Deathless, the stilling of volitional activities, the final liberation from all conditioned formations and thus from impermanence and death. Therefore our verse concludes: 'The subsiding of formations is blissful!' "

Bhikkhu Bodhi http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_43.html

Psychologically then, latent formative imprints samskaras due to past actions (karma) both cause and are the results of conditioning. Mostly such mental formations are impediments to waking up, but some can be helpful. Positive past actions (meritorious activities) produce positive samskaras (conditions).  Positive conditions in which to achieve liberation are to be cultivated as a transitional path leading from samsara to nirvana. When conditioning is deconstructed, then the natural state spontaneously expresses itself as it is no longer blocked.

"[In] the Upanisa Sutta in the Samyutta Nikaya, [there is found] a discussion of the conditions not for suffering, but for enlightenment are given. This application of the principle of dependent arising is referred to in Theravada exegetical literature as 'transcendental dependent arising'. The chain in this case is:

   1. suffering (dukkha)

Eventually in samadhi, the last past imprint is purified and nirbija samadhi is reached . Before that only temporary samadhi is possible (sabija samadhi) -- samadhi with seed where future seeds, as samskaras, remain. In yoga, all the samskaras are to be released except one, the innate seed source of awakening (isvara, our essential nature, the bodhi citta, innate buddha nature, the primal seed) whose source is primordial luminosity. Even that is surrendered upon awakening because by definition the samskaras are unconscious and potential, hence foreign to one who is completely awake -- embodied. That is the fruition of sublime template of the whole human being -- the natural man, Adam Kadmon. Hence, in yoga all samskaras must be annihilated in order to allow the mind essence, true self, or buddhanature to bloom. The yogi practices in melting the limited frozen samskaras while integrating at one with the all inclusive natural unconditioned state, instantaneously. It is not that one becomes forgetful or that pathways to primordial memories are disrupted; rather the thought constructs and associative thinking patterns that color and diminish the pristine present no longer arise.