- The uninterrupted practice of the awareness of the Real is the means of
dispersion (of Avidya).
Having given in the previous Sutra the general principle underlying the destruc-
tion of Avidya the author gives in this Sutra the practical method which has to be
adopted to bring this about. The method prescribed is the practice of uninterrupted
Viveka-Khyati. What is this Viveka-Khyati? Viveka means, of course, discrimination
between the Real and the unreal and the general idea underlying this word is familiar
to students of Yogic philosophy. Khyati is usually translated as knowledge or con-
sciousness. So Viveka-Khyati means knowledge of the discrimination between the Real
and the unreal. As this does not make much sense let us examine the two words Viveka
and Khyati more fully.
Viveka is generally used for that state of the mind in which it is aware of the
great problems of life and the illusions which are inherent in ordinary human life. In
the state of Aviveka we take everything as a matter of course. The great problems of
life do not exist for us, or if they do, they are of mere academic interest. There is no
desire to question life, to see beyond its ordinary illusions, to discriminate between the
things of real and permanent value and those of passing interest. When the light of
Viveka dawns on the mind all this changes. We become very much alive to the funda-
mental problems of life, begin to question life's values and detach ourselves from the
current of ordinary thoughts and desires, and above all, we want to find that Reality
which is hidden behind the flux of phenomena. This is not a mere process of thinking
but an illuminated state of the mind. It may come temporarily as a result of some
shock in life or may grow naturally and become a permanent feature of our outlook on
life.
When it is a normal feature of our life it is really the harbinger of the spiritual
development which is to follow. The soul is awakening from its long spiritual sleep