Kaivalya

 

25. WHEN ONE HAS SEEN THIS DISTINCTION, THERE IS A CESSATION OF DESIRE FOR DWELLING IN THE ATMA, THE SELF.

26. THEN THE MIND IS INCLINED TOWARDS DISCRIMINATION, AND GRAVITATES TOWARDS LIBERATION.

27. IN BREAKES OF DISCRIMINATION, OTHER PRATYAYAS, CONCEPTS, ARISE THROUGH THE FORCE OF PREVIOUS IMPRESSIONS. THESE SHOULD BE REMOVED IN THE SAME WAY AS OTHER AFFLICTIONS.

28. ONE WHO IS ABLE TO MAINTAIN A CONSTANT STATE OF DE3SIRELESSNESS EVEN TOWARDS THE MOST EXALTED STATES OF ENLIGHTENMENT, AND IS ABLE TO EXERCISE THE HIGHEST KIND OF DISCRIMINATION, ENTERS THE STATE KNOWN AS 'THE CLOUD WHICH SHOWERS VIRTUE'.

29. THEN FOLLOWS FREEDOM FROM AFFLICTIONS AND KARMAS.

30. THAT WHICH CAN BE KNOWN THROUGH THE MIND IS VERY LITTLE COMPARED WITH THE INFINITE KNOWLEDGE OBTAINED IN ENLIGHTENMENT, WHEN THE VEILS, DISTORTIONS, AND IMPURITIES ARE REMOVED.

31. HAVING FULFILLED THEIR OBJECT, THE PROCESS OF CHANGE IN THE THREE GUNAS COMES TO AN END.

32. KRAMAHA, THE PROCESS, IS THE SUCCESSION OF CHANGES THAT OCCUR FROM THE MOMENT TO MOMENT WHICH BECOME APPREHENSIBLE AT THE FINAL END OF THE TRANSFORMATIONS OF THE THREE GUNAS.

33. KAIVALYA IS THE STATE OF ENLIGHTENMENT THAT FOLLOWS THE REMERGENCE OF THE GUNAS, DUE TO THEIR BECOMING DEVOID OF THE OBJECT OF THE PURUSA.

34. IN THIS STATE, THE PURUSA IS ESTABLISHED IN HIS REAL NATURE, WHICH IS PURE CONSCIOUSNESS.

The first sutra:

BUDDHA HAS CALLED the ultimate state of consciousness anatta - no self, non-being. It is very difficult to comprehend it. Buddha has said that the last desire to drop is the desire to be. There are millions of desires. The whole world is nothing but to desire objects, but the basic desire is to be.

The basic desire is to continue, to persist, to remain. Death is the greatest fear; the last desire to be dropped is the desire to be.

Patanjali in this sutra says: when your awareness has become perfect, when viveka -> discrimination has been achieved, when you have become a witness, a pure witness of whatsoever happens, outside you, inside you.... You are no more a doer, you are simply watching; the birds are singing outside... you watch; the blood is circulating inside... you watch; the thoughts are moving inside... you watch -> you never get identified anywhere. You don't say, "I am the body"; you don't say, "I am the mind"; you don't say anything. You simply go on watching without being identified with any object. You remain a pure subject; you simply remember one thing: that you are the watcher, the witness - when this witnessing is established, then the desire to be disappears.

Death exists because you don't want to die.

And the moment the desire to be disappears, death also disappears. Death exists because you want to persist. Death exists because you don't want to die. Death exists because you are struggling against the whole. The moment you are ready to die, death is meaningless; it cannot be possible now. When you are ready to die, how can you die? In the very readiness of dying, disappearing, all possibility of death is overcome. This is the paradox of religion.

Jesus says, "If you are going to cling to yourself, you will lose yourself. If you want to attain yourself, don't cling." Those who try to be are destroyed. Not that somebody is there destroying you; your very effort to be is destructive because the moment the idea arises: "I should persist," you are moving against the whole.

It is as if a wave is trying to be against the ocean. Now the very effort is going to create worry and misery, and one moment will come when the wave will have to disappear. But now, because the wave was fighting against the ocean, the disappearance will look like death. If the wave was ready, and the wave was aware: "I'm nothing but the ocean, so what is the point in persisting? I have been always and I will be always, because the ocean has always been there and will be always there. I may not exist as a wave - wave is just the form I have taken for the moment. The form will disappear, but not my content. I may not exist like this wave; I may exist like another wave, or I may not exist as a wave as such. I may become the very depth of the ocean where no waves arise...."

But the innermost reality is going to remain because the whole has penetrated you. You are nothing but the whole, an expression of the whole. Once awareness is established, Patanjali says, "When one has seen this distinction, that 'I am neither this nor that', when one has become aware and is not identified with anything whatsoever, there is a cessation of desire for dwelling in the atma, in the self"  Then the last desire disappears, and the last is the fundamental.

Hence, Buddha says, "You can drop desiring money, wealth, power, prestige - that's nothing. You can stop desiring the world - that's nothing - because those are secondary desires. The basic desire is to be."

So people who renounce the world start desiring liberation, but liberation is also their liberation. They will remain in moksha, in a liberated state. They desire that pain should not be there. They desire that misery should not be there. They will be in absolute bliss, but they will be. The insistence is that they must be there.

That's why Buddha could not get roots into this country - India - which thinks itself very religious. The most religious man who was born on this earth could not get roots into this so-called 'religious country'. What happened? He said, he insisted, to drop the basic desire of being: he said, "Be a non-being." He said, "Don't be." He said, "Don't ask for liberation because the freedom is not for you. The freedom is going to be freedom from you; not for you, but from you."

Liberation is liberation from yourself. See the distinction: it is not for you; liberation is not for you. It is not that in liberation you will exist. But in liberation, you will disappear. Buddha has said, "Only bondage exists."

Try to explain it...

Have you ever come across health? You have been healthy many times, but can you say what health is? Only disease exists. Health is non-existential; you cannot pin-point it. If you have a headache you know it is there, but have you ever known the absence of headache? In fact, if there is no headache the head also disappears. You don't feel it anymore. If you go on feeling your head, that simply shows that there must be a certain tension inside, a certain stress, a strain. A sort of headache must be there continuously.

If your whole body is healthy, the body disappears. You forget that the body is. In Zen, when meditators sit for many years, just sitting and doing nothing, a certain moment comes when they forget that they have bodies. That is their first satori. Not that the body is not there; body is there but there is no tension, so how to feel it? If I say something you can hear me, but if I'm silent how can you hear me? Silence is there - it has much to communicate to you - but silence cannot be heard. Sometimes when you say, "Yes, I can hear the silence," then you are hearing some noise. Maybe it is the noise of the dark night, but it is still noise. If it is absolutely silent, you will not be able to hear it. When your body is perfectly healthy, you don't feel it. If some tension arises in the body, some disease, some illness, then you start hearing. If everything is in harmony and there is no pain and no misery, suddenly you are empty. A nothingness overwhelms you.