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The last sutra of the Vibhūti-pāda, the third chapter of the Patañjali Yoga Sutra, the fifty-fifth sutra is
स॒त्त्वपु॒रु॒ष॒योः शु॒द्धिसाम्ये॑ कैव॒ल्यमिति ॥ ३.५५॥
Sattva-puruṣayoḥ śuddhi-sāmye kaivalyam iti
Sattva is the sattva-tattva, not the sattva of the sāttvikatva quality, sattva-tattva, then puruṣa, the puruṣa, Śuddhi, purification, Sāmya, similarity, Kaivalyam, that is similarity in purity of sattva and puruṣa is kaivalyam, how beautiful it is, Sāmyatā of sattvatā and puruṣatvatā in śuddhitva is kaivalyam. Means sattva-śuddhi, puruṣa-śuddhi sāmyatā, sattva-sāmyatā, puruṣa-sāmyatā and śuddhi-sāmya, similarity in purity of sattva and puruṣa is kaivalyam, Kaivalya is attained when there is equality of purity between the puruṣa and sattva, this is the understanding of the sutra. Kaivalya is attained when there is equality of purity between puruṣa and sattva. Śuddhi-sāmya and śuddhi-sāmya of puruṣa and sattva. That is the most important dimension of this particular sutra, the last sutra talking about the kaivalyam. The importance of this particular sutra is that it rags up the importance of purity and then sattva and puruṣa. Many of the commentators, they think that Patañjali is recommending a samyama in this sutra for achieving kaivalya. It is not a samyama, it is a sāmyatvam. Sāmyatvam it is. Similarity and it is purely sattva. Just existence, purely, that is the śuddha-sattva. And this stage of śuddha-sattvatā and pure sattvatā is nothing but puruṣa. The citta in this particular primordial stage is exactly not reflection, is one with the puruṣa. We cannot say even one with the puruṣa. It is the puruṣa. So when kaivalya is established, the process of counter-evolutions through the practices of aṣṭāṅgas are completed. Citta which is an evolute of the other philosophy of especially the Sāṅkhyas and the prakṛti is lost. And this particular sutra is an important one as a continuation of the previous few sutras where the 48, 49, 53 talking about various nirodhas and various practices and talking about the vivekajaṃ jñānam and all that, Maharishi Patañjali here summarizes the attainment of the kaivalyam saying that sattva-śuddhi is puruṣaḥ and that sāmyatvam is the kaivalyam comes. So the attainments are not absolutely unnecessary, all the vibhūtis, but they are all not absolute and they are all not to be dependent on them is the message of the Vibhūti-pāda and they are not its own direct outcomes.
The knowledge born of discrimination, vivekajaṃ jñānam, which is obtained by the successive performance of the samyama on the various causes, kāraṇas and the principal cause is the knowledge of distinction, vivekajaṃ jñānam and this is the meaning. Ignorance is removed by the knowledge and the knowledge means highest vivekajaṃ, highest intellectual dimension. So the yogic knowledge, the power that have been described in this entire particular pāda are all the by-products brought about by the way of purity of the mind, the sattva. By sattva-śuddhi all these vibhūtis were expressed, they come, attained in the course of the pursuit of right vision, samyak-darśanam. So it is not that something special by the sattva-śuddhi onwards towards the kaivalyam all these things are presented, but the highest truth is this, the knowledge, the failure to see comes to an end and rooted in this krama stock, rooted in this kṣaṇa is the danger, one has to come out of it and if you are rooted there, rooted in the particular vibhūti and bound by it, it gives a fruit and that is to be given up. Vairāgya is a must.
Therefore, this work has right vision alone for its goal and glories of the knowledge and the power are not its purpose. In this state, the guṇas have finished with their involvement and no longer arises before the puruṣa as seen that is the kaivalyam, Śuddhatvam and śuddha-sattvatam, sattva-śuddhi takes place. With this, the third chapter of the Vibhūti-pāda gets completed and Maharishi Patañjali introducing the word kaivalyam describes and concludes the Yoga Darśana in the next chapter which is a wonderful journey understanding and experiencing the intricacies of the highest state, the kaivalya-sthiti.
And let us try to understand and experience those heights of the Yoga practice.
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/DP7ODB27lLg?si=gfUNye3VtP1aeAO1
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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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