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The last and the final chapter of the Maharshi Patañjali's Yoga Darśanam, Patañjali Yoga Sūtra, is the Kaivalya Pāda. The name itself suggests it is the Kaivalyam, absolute freedom. Kaivalyam is absolute freedom. And as we have seen in all the three chapters, all the three pādas till now, Maharshi Patañjali exclusively, intensely and specifically, systematically unfolds the beautiful philosophy of Yoga. Wonderful science of Yoga and elaborates on the various subtle dimensions of the entire human personality. Not only at the physical level, but also at the psychological, more deeper emotional levels and the intellectual levels and still exposes ourselves to really our self, what we are. And what are all the various layers, what are all the various play, combinations, permutations and the fine, wonderful mechanisms which are underlying, as we say, a game of the vṛttis. The play of the citta vṛttis and the saṁskāras, the tendencies, the temptations, the desires and their connections, expressions with the entire world outside. When we say the world outside, the world, the environment, out of the mind and the body complex, just away from the body, the physical frame of our self, just outside the skin and relationships, communications and transactions with the whole world. And when we say the whole world, it is not just the world of the human beings, the entire sṛṣṭi, complete creation and even when we say creation, not only the living, even with the non-living, the matter, the stones, the materials and the entire world of the plants, the plant kingdom, the entire animal kingdom, everything and Maharshi Patañjali beautifully weaves a web of connection and has elaborated that the entire connection cannot be broken. And the whole science of yoga is to recognize that oneness in all apparently visible, invisible world of beings. And that puruṣa sthiti which we have, which we are really, and the back of the citta and that exposure, that manifestation, that abhivyakti, that avyakta becomes vyakta once the play of the vṛttis of the citta comes down and the speed is reduced and finally the vṛttis gets disappeared. Citta vṛtti nirodhaḥ as we have a standard example, a calm sheet of water in a pond, we can easily see our own face, but if there is slight disturbance in the water, the face is invisible, disturbed. That which was seen when it was not disturbed, that cannot be seen when it is disturbed even though it is there in the front and that is the science of yoga.
The underlying principle is the goal is the citta vṛtti nirodhaḥ and the fourth pāda, absolute freedom from the vṛttis, absolute freedom from the saṁskāras, absolute freedom from the vāsanās and absolute freedom, let us say, even from the siddhis which we have seen in the third chapter. The first pāda is the main teaching on the samādhi, the Samādhi Pāda and the second is the means, the sādhana to which it was set out. And the third were listed various forms of knowledge and the power which are side effects of the performance of the yoga methods. Saṁyama, the combined processes of the dhāraṇā, dhyāna and samādhi, that samyak darśanam which comes out and what are all the various siddhis which are the side effects and we have seen in the third chapter itself, all these siddhis are but to be neglected, not to be tempted, not to be caught, not to be desired, not to be followed because they are all of course, after all they produce pain. As we saw in the second chapter, the 25th sūtra which was there, just for our refreshment - तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥ २.२५॥ We have seen in the second chapter, 25th sūtra, that abhāvaḥ is the kaivalyam and from this indifference even to the vibhūtis, not to be concerned and even to give up that, unconcerned, vairāgya of the siddhis, third chapter, 50th sūtra, just for our reminder. तद्वै॒राग्यादपि दोषबीजक्षये॑ कैव॒ल्यम् ॥ ३.५०॥ That is the dimension of the third chapter which almost at the end, when all the vibhūtis are to be given up and then we have seen all the vāsanās are to be cut, to be burnt - ज्ञानाग्निदग्धकर्माणं in bhagavadgeeta bhagavan Sri Krishna Says - all the actions which come out, project from the karmāśaya, from the saṁskāras, from the vāsanās, which are the driving force, which fuels the activity in the jñānendriyas and the karmendriyas and that fuel is to be exhausted once the oil exhausts and the fuel supply to the lamp is withdrawn, the lamp gets extinguished. That is how once the karmāśaya is emptied, then the entire karmas get exhausted. That we have seen. Vāsanā kṣaya, saṁskāra kṣaya. And this is how up to the third chapter, Maharishi Patañjali brings it and in the final and the last chapter, in this particular Kaivalya Pāda, there are very small number of sūtras, 34. And these 34 sūtras seems to be disjointed, unconnected. But these sūtras explain and seems to me what are all the left out points or what are all the essential points, what are all the connecting points, what are all the hidden points, what are the underlying dimensions of all the sūtras till now we have studied. And finally pushes us into the state of the Kaivalya. The first sūtra of the fourth chapter is all the other means of siddhi, how siddhis can be achieved, what are all the ways of the siddhis. Second and third sūtra talks about the prakṛti and the consciousness, the material cause, the instrumental cause, the cause and effect relationships. Fourth and fifth sūtra gives how the yogī creates many bodies, he can create many bodies, he can express himself as many. The sixth and seventh sūtras talk about the karma and its effects. Eight to the eleventh sūtras are about the saṁskāras, the karma theory. Twelve to fourteen, the three sūtras talk about the triguṇas, the manifestation of the sattva, rajas, tamoguṇas and the concept of the time, kāladhāraṇam and its relationships with the triguṇas. And the fifteenth to the twenty one sūtras is a very critical functioning of the mind, the karma, the creation and the various connections. Twenty second to the twenty sixth sūtra talks about the yogic view of the mind and the consciousness and its relationship and the theory of reflection. Twenty seven and the twenty eighth sūtra talks about the distractions in the dhyāna, in the meditation. Twenty nine and thirty two, twenty nine to thirty two, the four sūtras talk about the dharma megha samādhi, viveka khyāti. And the thirty third sūtra talks about the mind, the movements, the sensations, which we have already seen, kṣaṇa krama theory it is. And the last one is the definition and the experience of the kaivalya. As we see, the entire thirty four sūtras of the Kaivalya Pāda is almost a revision and also subtler and deeper dimensions.
And finally wrapping up the entire Yoga Darśana. And that is how this particular chapter is one of the most important chapter, talks about the final experience. Kaivalyam, absolute freedom from everything it is. Everything means a hundred percent freedom from all bondages, from all knots, from everything it is. We are as we are. That is the kaivalyam.
Let us see the beautiful exposition, the science and technology and elaboration and how Maharishi Patañjali unfolds the kaivalya to all of us. And we should keep on remembering that all these things will be happening in this body and in our own mind, it is our self, it is concerned to our self, in our own mind, of our own mind, in our own body, of our own body, in our own body and mind complex. Nothing is outside of this and the freedom is to be attained, it is to be attained when we are, yes, when we are alive , when we are in this body and let us remember, freedom can be attained. Kaivalya can be attained and it is to be attained in this body, in this life and that is the dimension and importance of the Kaivalya Pāda, the fourth and last Pāda, the final chapter of the Maharishi's Yoga Darśana, the Patañjali Yoga Sūtras. Let us see the various sūtras in this particular chapter and the Pāda.
Om śāntiḥ śāntiḥ śāntiḥ.
ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ---------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/jAMyiZKkXB8?si=l6eHpMyCf6oSZ3Vz
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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