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In the last and fourth chapter of (笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补) entitled 鈥�kaivalya 辫腻诲补鈥�, 惭补丑补峁涐梗颈 笔补迟补帽箩补濒颈 throws some more light on the concept of kaivalya. He says:-the practicing 测辞驳墨, in due course, develop a unique insight into things, by which he can clearly distinguish between 笔谤补办峁泃颈 (nature) and 笔耻谤耻峁�a (the soul). He grasps the fact the two are poles apart. While the one i.e. 笔谤补办峁泃颈 is totally devoid of all consciousness the 笔耻谤耻峁�a is all consciousness and pure. In this state the 测辞驳墨 becomes completely free from all questionings, bordering on doubts lack of clarity etc. A person who has not yet reached this stage is invariable troubled by such thoughts as 鈥淲ho am I鈥�. How am I 鈥淲hat shall I be? How shall I be?鈥� Having reached a nature stage a 测辞驳墨 is no more tormented by such thoughts.^[1]

When this happens, the yogis mind (which earlier was depressed by ignorance on account of its learning towards objects of senses) becomes dominated by discrimination (viveka) and leans heavily towards kaivalya.^[2]

The 测辞驳墨 goes further beyond this stage called 辫谤补蝉补峁僰丑测腻苍补. In this next stage he losses complete interest even in this awakening and for him there is nothing but total pervasiveness of the light of discrimination (viveka 办丑测腻迟颈). It is this stage which has been given the name of Dharma megha鈥搕ranslated by Swami Vivekananda as the 鈥�cloud of virtue鈥�.^[3]

The 惭补丑补峁涐梗颈 goes onto observe that in this stage all veil impurities is from the 测辞驳墨. He reaches the extreme limit of knowledge. And therefore little else remains to be known.

At this stage the various objective for which the attributes or characteristic of nature i.e. 驳耻峁嘺蝉 (sattva, rajas, and tamas) exist also come to an end. They were never meant for themselves and were always meant for the 笔耻谤耻峁�a and 箩墨惫补. The 笔耻谤耻峁�a has nothing to do with them. Accordingly their cycle of fruition and succession comes to an end. In so far as the 笔耻谤耻峁�a is concerned, they have ceased to be of any use to it. And thus they whether away, having lost of purpose for which they have existed all along. This is so insofar as a particular 箩墨惫补 (individual) is concerned.

And lastly when those 驳耻峁嘺蝉 become totally devoid of all purpose towards the 辫耻谤耻峁�a, they return to the source from which they strong. This is the state called kaivalya. It is a state when the 辫耻谤耻峁�a gets firmly established in its own real self.

Swami Vivek膩nanda translates this last aphorism of the Yoga 顿补谤艣补苍补 as 鈥渢he resolution the inverse order of the qualities hereft. In any motive of action for the 笔耻谤耻峁�a, is kaivalya or it is the establishment of the power of knowledge in its own nature.鈥�

The Swami also makes the following observations on this apharism. 鈥�Natures taste is done this unselfish task which our sweet nurse, nature, had imposed upon herself. She gently took the self forgetting soul by the hard as it were and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his lost glory came back and he remembered his own nature. Then the kind mother went back and the same way, she came for others who also have lost their way in the trackless desert of life, and thus she is working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing in to the ocean of perfection of self realization. Glory upto those who have realized their own nature. May their blessings be on us all鈥�.^[4]

The 叠丑补驳补惫补诲驳墨迟腻 declares鈥揂 soul not engrossed in external contacts with sense objects experiences a peculiar happiness. Such a person whose soul is engrossed in the supreme self experiences an inexhaustibile happiness.^[5]

It also further clarifies that all enjoyments resulting from contacts with sense objects are only the womb of misery. Moreover these have a beginning and an end. As such the wise person does not seek to indulge in them.^[6]

Again the sages who have got rid of desire and anger; who have brought their mind under control and who have known their inner-self attain total merger in Brahma the ultimate supreme.^[7]

惭补丑补峁涐梗颈 笔补迟补帽箩补濒颈 answers this legitimate query by observing that:

The practice of the various limbs of Yoga in the first instance reduces all the impurities to nullity. Once these impurities are removed, the practitioner starts experiencing an illumination of knowledge.^[8]

Kaivalya (liberation) is attained when there is equality between sattva and 笔耻谤耻峁�a. Liberation takes place when the mind has the same purity as 笔耻谤耻峁�a itself. The purified mind recognizes its nature as 笔耻谤耻峁�a. The essence of this nature is and always has been bliss freedom peace self sufficiency and perfection.

Kaivalya is the last state (of enlightenment) following reemergence of the 驳耻峁嘺蝉 because of their becoming devoid of the object of 笔耻谤耻峁�a is established in his real nature which is pure consciousness. By non-attachment to even that (the omnipotence and omniscience of 笔耻谤耻峁�a) comes destruction of the final seed of bondage and liberation is attained. Absolutely everything must be given up in order to reach God realization even the powers that come with God realization.^[9]

Freedom in Yoga is kaivalya, or absolute independence. It is not a mere negotiation out is internal life of 笔耻谤耻峁�a when it is freed form the fetters of 笔谤补办峁泃颈. Kaivalya is that state in which the 驳耻峁嘺蝉 (attain equilibrium) and merge in their cause, having no longer a purpose in relation to 笔耻谤耻峁�a. The soul is established in its true nature, which is pure consciousness. Liberation on occurs when the 驳耻峁嘺蝉 no longer have an effect. The true qualities of nature rest in balance, ceasing to go through change, for their purpose has been fulfilled. Then, the 测辞驳墨 can do longer be called an individual, for he is 笔耻谤耻峁�a itself.

Knowingly on unknowingly all of us are struggling to get peace. As long as our mind is in pieces and the pieces are in ceaseless mutual conflict, peace eludes us. It is only when we learn to put these pieces together so as to make the mind whole and integrated that we gain the peace of 鈥�kaivalya鈥�.

The first result of attaining kaivalya is that the 测辞驳墨 can not there forwarded be bound by 办濒别艣补蝉 and karmas. In kaivalya this paradoxical simultaneity of individuality and oneness reaches its utmost perfection. The Kaivalya辫腻诲补 deals with the state of enlightment or liberation. The self is freed of the agent hood, the role of the experience of the participant becoming a pure observer. 鈥淗e who sees clearly, refuses to identity the mind with the self.

In the 驰辞驳补蝉奴迟谤补 the 驳耻峁嘺蝉 (the qualities of being) dissolve in their own substratum cause and this is liberation, the full revelation of the power of the self. Its being only itself (kaivalya). In kaivalya state the 笔耻谤耻峁�a is isolated from matter; it is pure consciousness which is realized on the level of unity; it does not suppose an object in front of it; it does not require any organ of knowledge and does not experience limitations of any sort. This state of isolation occurs at the movement of total nirodha.^[10]

Footnotes and references:

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[1]:

鈥�vi艣e峁�adar艣ina 膩tmabh膩van膩 nib峁泃ti岣モ�� 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补-IV-25.

[2]:

鈥�迟补诲腻 vivekanimna kaivalyapragbh膩ram cittam鈥� Ibid-IV.26.

[3]:

Ibid, IV-29.

[4]:

Yoga Perceived and Practiced by Sages of India, pp.455-456.

[5]:

鈥�痴腻丑测补蝉辫补谤蝉别峁�v补蝉补办迟腻迟尘腻鈥斺赌斺赌�厂耻办丑补苍办丑补测补峁兣沶耻迟别鈥�. 艢谤墨尘补诲 Bhagavad G墨t膩-V.21.

[6]:

Ibid-V-22.

[7]:

Ibid-V-26.

[8]:

鈥�yog膩峁単anu峁ａ弓h膩n膩da艣uddhik峁�yae j帽膩nadiptira vivekakhy膩te岣�鈥�. Ibid-II.28.

[9]:

Ibid-III.51.

[10]:

The Yoga System of 笔补迟补帽箩补濒颈, p.123.