Yoga Sutra 2.26:
DISCRIMINATIVE KNOWLEDGE IS THE MEANS OF LIBERATION
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YOGA SUTRA 2.26:
Clear, distinct, unimpaired discriminative knowledge is the means of
liberation from this alliance.
(viveka khyatih aviplava hana upayah)
viveka-khyatih == discriminative knowledge (viveka == discriminative,
discernment; khyatih == knowledge, correct cognition, clarity,
aviplava == undisturbed, without vacillation, uninterrupted
hana == of removal, of avoidance
upayah == the means, way, method
REMOVING AVIDYA OR IGNORANCE:
The last section dealt with the process of breaking the alliance of
karma (2.12-2.25), particularly through causing an absence of
ignorance (avidya) (2.24, 2.25), which is of four major forms (2.5):
1) regarding that which is transient as eternal, 2) mistaking the
impure for pure, 3) thinking that which brings misery to bring
happiness, and 4) taking that which is not-self to be self.
DISCRIMINATIVE KNOWLEDGE IS THE MEANS:
Here, in this current sutra, discriminative knowledge is introduced
as the key to liberation from this alliance to ignorance (avidya).
Discriminative knowledge is the key to the entire science of Yoga.
Through discrimination, one gradually, systematically separates the
seer from the seen (2.17, 2.12-2.25), until the final realization of
the true, eternal Self dawns (1.3, 4.22-4.26).
WHAT IS DISCRIMINATION?:
Discrimination is a process of sorting out between this and that.
This sorting out process may begin at the most external level of our
relationship with the world, such as in practicing principles such as
non-injury or truthfulness (2.34). It may include purifying the gross
colorings of the mind (2.1-2.9), or the more subtle colorings (2.10-
2.11). Over and over, this razor sharp discrimination (3.4-3.6) cuts
ever deeper into the levels of false identities (1.5) habitually
clouding the true Self (1.4).
Through the repeated process of attaining discriminative knowledge
through those many gross, subtle, and subtler levels of our being
(1.17), comes discriminative enlightenment (4.22-4.26). It is an
ongoing process of discriminating between Self and non-Self, until
the Self is seen to stand alone (1.3).
SEE ALSO the article:
Coordinating the Four Functions of Mind