The realization of the distinction between the mind and the Person is achievable through selfless action dedicated to Easwara.
The indication of this has already shown on the commentary of verse 4.24 ( http://ow.ly/LgSEl ).
In the rainy season, from the sprouting of grass the existence of its seeds can be inferred.
Similarly when in a person it is seen that due to love for the established conclusion of Vedanta there occurs horripilation of hair through thrill and shedding of tears of joy on hearing of the path of Liberation.
Here also it can be inferred that there exists in him the ‘seed’ of ‘perception of the distinction’ which is conducive to Liberation and which is accompanied through the performance of rites and duties.
On the other hand, take the case of one in whom that kind of ‘seed’ produced through rites and duties does not exist.
For him, when he hears of the path of Liberation, there arises love for the anti-Liberation point of view.
He exhibits clear lack of love for the arguments on the side of the established conclusions of Vedanta.
But in him who has that ‘seed’, there arises a spontaneous enquiry into the nature of the Self–Who amd I?
And this ceases once he has realized the distinction.
When this occurs, what follows? The author of the Sutra gives the answer: तदा विवेकनिम्नङ्कैवल्यप्राग्भारञ्चित्तम्॥२६॥ (Yoga Sutra 4.26)
Then the mind, flowing along the channel of discrimination, ends on the highland of Liberation.
निम्न means a low land (channel) fit for the flow of water. प्राग्भार means a highland unfit for that flow.
And the mind, which ever flows on in the form of a running stream of modifications, is comparable to water.
That mind of this person, flowing before along the wrong channel in the form of indiscrimination between the Self and the non-Self, ended in the enjoyment of objects.
But now, flowing along the proper channel in the form of discrimination between the Self and the non-Self, it reaches up to Liberation.
And whatever hinderances there may be in this mind that flows along the channel of discrimination should be eliminated, together with their causes.
This is said in two Sutras: तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥ Yoga Sutra 4.27) & हानमेषां क्लेशवदुक्तम्॥२८॥ (Yoga Sutra 4.28).
“During the breaks that occur in that mind following the course of discrimination, there arises other perceptions originating from संस्कार .
“It is said that their elimination should be as in the case of क्लेश (affliction).”
In that mind that is following the course of discrimination there occurs during the breaks, during the intervening periods, other perceptions in the form of ‘I’, ‘mine’ etc. as are found in the state व्युत्थान (emergence from Samaadhi); they are born of the संस्कार formed by the experiences in the state of previous व्युत्थान, even though these संस्कार are fading.
The क्लेश viz. अविद्या etc. which through the fire of Knowledge are in a state like that of a burnt seed, do not sprout again in the ‘field’ of the mind.
Similarly the संस्कार which through the fire of Knowledge are in a state like that of a burnt seed, cannot give rise to other perceptions (different from the flow of discriminative knowledge).
The संस्कार which arising from the fire of Knowledge, however, continue so long as the mind lasts.
This point has been explained in great detail in the commentary to verse 5.22.
And thus when the mind following the course of discrimination becomes steady on account of the non-emergence of other perceptions, then प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥ (Yoga Sutra 4.29), to the one who, in spite of having attained the knowledge of the distinction (प्रसङ्ख्यान) between the intellect and the Person, is an अकुसीद (non-seeker of its fruits), comes धर्म-मेघ-समाधि from the discriminative knowledge of the highest degree.