Kaivalya

Kaivalya (Sanskrit: कैवल्य) is the ultimate goal of aṣṭāṅga yoga and means "solitude", "detachment" or "isolation", a vrddhi-derivation from kevala "alone, isolated". It is the isolation of purusha from prakṛti, and liberation from rebirth, i.e., moksha. Kaivalya-mukti is described in some Upanishads, such as the Muktika and Kaivalya Upanishads, as the most superior form of moksha, which can grant liberation both within this life (as in jīvanmukti), and after death (as in videhamukti).[1]

Patanjali

The fourth chapter of the Yoga Sutras of Patanjali, "Kaivalya Pada", deals with impressions left by our endless cycles of (re)birth, and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada.

6. Only minds born of meditation are free from karmic impressions.

10-11. Since the desire to live is eternal, impressions are also beginningless. The impressions, being held together by cause, effect, basis and support, disappear with the disappearance of these four.

34. [ . . . ] Or, to look from another angle, the power of pure consciousness settles in its own pure nature.

— The Yoga Sutras of Patanjali, Chapter 4: Kaivalya Pada (sutras 6, 10-11, & 34)

Upanishads

The terms kevala, kaivalya, or kaivalya-mukti are encountered in the Upanishads, including the Śvetāśvatara (1, 6), Kaivalya (25), Amṛtabindu (29) and Muktikā (1.18, 26, 31) Upanishads .[2]

In the Muktika Upanishad (slokas 1.18–29), kaivalya, as explained by Rama to Hanuman, is the most superior form of moksha and the essence of all Upanishads—higher than the four types of mukti (namely: sālokya, sāmīpya, sārūpya, & sāyujya).[1] In the second section of the Upanishad, Rama mentions that kaivalya-mukti is the ultimate liberation (both jivanmukti and videha-mukti) from prarabdha karma, and that it can be attained by everyone through studying the 108 authentic Upanishads thoroughly from a realized guru, which will destroy the three forms of bodies (gross, subtle and causal).[1]

The Yogatattva Upanishad (16–18) reads:

"Kaivalya is the very nature of the self, the supreme state (paramam padam). It is without parts and is stainless. It is the direct intuition of the Real-existence, intelligence and bliss. It is devoid of birth, existence, destruction, recognition, and experience. This is called knowledge."[2]

In Vedānta

In Advaita Vedānta, kaivalya is distinguished from the Yoga conception insofar as liberation is not the isolation of a pre-existing puruṣa from prakṛti, but the recognition of the identity of the individual ātman with the non-dual Brahman. From this perspective, kaivalya and mokṣa converge: the liberated state consists not in separation but in the dissolution of the illusion of separateness. Martine Chifflot, comparing the Yoga and Vedāntic conceptions of liberation, notes that while both traditions affirm that liberation transcends individuation, Advaita Vedānta radically rejects any residual ontological duality between the self and the Absolute.[3]

In Gaudiya Vaishnavism, Jiva Goswami and Baladeva Vidyabhushana define kaivalya as "purity" and identify it with the realization of God's nature. The joy of realizing God alone is described as the true kaivalya. In jivanmukti the self realizes its dependence on God and is no longer bounded by wordily experience.[4]

In Kashmir Saivism

In Pratyabhijna, Yogaraja describes kaivalya as a final, transcendent liberation "beyond the fourth" (turyatita), attainable only after bodily death.[5]

In later Hinduism and its native tribal sects

Following the rise of the Vijayanagara Empire in the 14th century, Veerashaivism experienced growth in southern India.

Some Veerashaiva scholars of the time, such as Nijaguna Shivayogi (c. 1500), attempted to unify Veerashaivism with Advaitism. His best known work is the Kaivalya Paddhati, a collection of swara cavhanas set to classical ragas.[6] Other popular writers of this tradition are Nijaguna Shivayogi, Shadaksharadeva (Muppina Shadakshari), Mahalingaranga and Chidanandavadhuta.

Vijñānabhiksu was a sixteenth-century Vedāntic philosopher. He writes about kaivalya explicitly in the fourth and final chapter of his Yogasārasamgraha.[7]

In Assam, the aboriginal ethnic Kaibarta-Jalkeot people (those still not Sanskritised) call their original religion Kewaliya Dharma. In this sect, "kewolia" is the highest stage at which the Bhakot becomes unconscious of everything else except the natural Animistic all-pervading Entity.

They are related to the original Ratikhowa Hokam and are originally from the indigenous Kaibarta community. The Ratikhowa Puja and Hokam, Marei Puja, Kewaliya Dharma, Chamon Puja, Jal Goxai/Kuwor/Dangoria aak Thogi Dia and other Ancestral Night Spirit Worship of Tantric origin can be considered the original native remnants of the original Kaibarta tribal Tantric Religious traditions and culture related to religious beliefs of their ancestors Luipa, Minapa etc.[8][9][10][11]

In Jainism

Kaivalya, also known as kevala-jñāna, means omniscience in Jainism and is roughly translated as complete understanding[12] or supreme wisdom.[13]

Kevala-jñāna is believed to be an intrinsic quality of all souls. This quality is masked by karmic particles that surround the soul. Every soul has the potential to obtain omniscience by shedding off these karmic particles. Jain scriptures speak of twelve stages through which the soul achieves this goal. A soul who has attained kevala-jñāna is called a kevalin (केवलिन्).[14] According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.[15]

See also

References

  1. ^ a b c Warrier, Dr. A. G. Krishna. Muktika Upanishad. Chennai: The Theosophical Publishing House. Retrieved 27 June 2018.
  2. ^ a b P. 130 Astavakragita: The Song of the Self Supreme edited by Radhakamal Mukherjee
  3. ^ Chifflot, Martine (2022). "La libération selon le Yoga et le Védānta". L'Enseignement philosophique. 72 (5): 35–46. doi:10.3917/eph.725.0035. Retrieved 2026-05-04.
  4. ^ Dasgupta, Surendranath (1949). A History Of Indian Philosophy Vol.4 Ed.1st. pp. 428–429.
  5. ^ bloomsbury.com. "The Bloomsbury Research Handbook of Vedanta". Bloomsbury. p. 297. Retrieved 2026-05-05.
  6. ^ P. 190 Medieval Indian Literature
  7. ^ P. 120 Unifying Hinduism: philosophy and identity in Indian intellectual history By Andrew J. Nicholson
  8. ^ Debendra Bezbarua, Kaibarta Xomprodai
  9. ^ Upendra Rabha Hakasam, Bor Axom or Jati Janagosthi, Kaibarta Jati
  10. ^ Sutaram Das, Sati Radhika, Kaibarta Jati Ek Xamajik Porisil
  11. ^ M.L. Kath Barua, Axom Buranji, Cambridge History of India
  12. ^ Sharma, Candradhar (1991). A critical survey of Indian philosophy. Motilal Banarsidass. p. 49. ISBN 978-81-208-0365-7.
  13. ^ Kumar, Sehdev (2001). A thousand petalled lotus : Jain temples of Rajasthan : architecture & iconography (Indira Gandhi National Centre for the Art ed.). Abhinav Publications. p. 3. ISBN 978-81-7017-348-9.
  14. ^ Jaini, Padmanabh S. (2001). Collected papers on Buddhist studies (1st ed.). Motilal Banarsidass. p. 51. ISBN 978-81-208-1776-0.
  15. ^ Jaini, Padmanabh S. (2001). Collected papers on Buddhist studies (1st ed.). Motilal Banarsidass. p. 91. ISBN 978-81-208-1776-0.

Sources

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