Verse 2.25
तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddrśeḥ kaivalyam ॥25॥
The destruction of ignorance through right knowledge breaks the link binding
the seer to the seen. This is kaivalya, emancipation
Verse 2.26
विवेकख्यातिरविप्लवा हानोपायः ॥२६॥
viveka-khyātir-aviplavā hānopāyaḥ ॥26॥
Clear and distinct discriminative knowledge is the means of destruction of ignorance.
We know that our mind turns more readily to the world's pleasures than to the vision of the atma. It is a bridge between the senses and the atma; it
is a enemy, which can change our conduct without giving us time to consider.
Patanjali advises the sadhaka to train the mind and cultivate discrimination, so that objects and events are seen only for what they are: then they cannot gain power over us.
This is extremely difficult but an understanding of nature will help. We are matter (temporarily) and we live surrounded by matter.
Interaction with matter or nature is the condition of our life. Without discrimination we cannot be free, but with understanding and practice we can use this interaction to reach the highest peace and bliss.
The five qualities of nature, the elements, are, with the senses of perception and organs of action, distinguishable; while the five elements, sound, touch, taste, sight and smell are without specific signs, so also is the ego.
All these are subject to the gunas, which blend the behavioural patterns of an individual. If we understand the flow of these forces, we can reach balance, and from balance go on to true freedom.
The seer is an absolute knower - awareness. Though pure, it
becomes entangled in the tricks of the mind, which are part of nature. Yet the vehicles of nature are all there to help the seer to experience divine purity. Then, the elements of nature merge in its root, brahman.
This is the real goal of practice—discrimination between the real and unreal, knowing that the Purusa is not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change.
It is only nature which changes,
combining, and recombining, dissolving continually. When through constant practice we begin to discriminate, ignorance will vanish, and the Purusa will begin to shine in its real nature, omniscient, omnipotent, omnipresent.
As mentioned the other day's verses, the union of Purusha and Prakrithi is the cause of sense of 'I', which apperently the consciouness restricts its expansion and discreetise the consciousness, reckoning that the consciousness is the body. This inturn results suffering as the body experiences the maya.
The current sutra however, states that this separation/dwaitha can mitigated only through the removal of this avidhya. The Sanskrit word used here in this sutra is 'Hanam', for removing bondages. This bondages is the result of ongoing cycle of samsara.
The separation between the seer(Purusha) and the Seen (Prakriti) finally leads tonthe liberation of the Seer, termed here as "Kaivalya".
Mahan Shri Shesadri Natha Swamigal advised the devotees to perform Kamo Karisheed Manyudakarisheed Maha mantra to get rid of their karma which would aid in spiritual realisation.
In earlier years, Shri Sheshadri Swamigal used to the Japa "Kamokarsheed Manyura Karisheed Kamo Karoti, Naha Karomi" with his repetition of this Veda mantra one lakh times.
PATANJALI YOGA SUTRAS
