his consciousness as soon as there is relaxation of effort or a temporary interruption of
Viveka Khyati. As long as these ‘seeds’ are present merely in a dormant condition and
have not been ‘burnt’ or rendered quite harmless by Dharma-Megha-Samadhi they
must sprout into his consciousness as soon as a suitable opportunity presents itself.
- Their removal like that of Klesas, as has been described.
The problem before the Yogi therefore is: How to prevent the emergence of
these Pratyayas which have their source in the Samskaras brought over from the past?
The activation of the Samskaras is to be prevented by the method which has been pre-
scribed for the removal of Klesas in Section II (10, 11 and 26). The reason for this
should be obvious to the student if he has understood the nature of Klesas, their rela-
tion to Karmas and the method of their removal as outlined in Section II. The Karmas
or Samskaras which are repoted in Klesas cannot become active if the Klesas are qui-
escent. The Klesas must remain quiescent in the absence of Avidya from which they
are all derived (II-4). Avidya cannot manifest as long as the Yogi is able to keep un-
dimmed his discriminative faculty and to maintain that awareness of Reality which is
known as Viveka Khyati (II-26). It follows logically, therefore, that the only way to
prevent the dormant Samskaras from becoming active is to maintain undimmed Viveka
Khyati as indicated in II-26. The moment this is interrupted the door opens for the
emergence of Pratyayas which are sought to be excluded completely at this stage. The
chief effort of the Yogi in this last stage of his struggle to attain Kaivalya is thus to
acquire the capacity to maintain undimmed and unbroken this high and penetrating
state of discrimination which keeps the force of Avidya in abeyance. Upon his capacity
to maintain this condition indefinitely depends the possibility of his entering Dharma-
Megha-Samadhi which burns the seeds of Samskaras and makes their re-activation
impossible.