Kaivalya

1. Words cannot adequately describe the state of such a realized Yogi, for that state is beyond human comprehension. Only a feeble attempt might be made to point out a few facts as regards that state. One who has attained to ‘Kaivalya’ (self-realization), though residing in this body of flesh feels himself present as the soul in all beings and see’s all other beings as no different from his own self (Sarvabhutastha Atmaanam, Sarvabhutaani cha Aatmani) . The concept of ‘I’ ‘you’ and ‘he’ does not exist for him in terms of reality. Everything has become the one single absolute truth namely the Lord (Sarvam Khalvidam Brahman) . Having lost his sense of ‘I-ness’ or Ego, he is in indescribable bliss (true state of the Atman) and see’s the same everywhere. With no desire or aversion to the opposites, he remains inwardly calm and anchored to the absolute at all times, having realized this world as a dream and unreal. He is liberated even while in this body and forever with no rebirth. Lord Krishna has dealt with extensively on this subject in various places in the Bhagavad-Gita (especially in Chapters 5 & 6).

2. It is one’s past karma represented by Samskara-s (impressions) and Vasanas-s (tendencies) that prevent one from reverting to one’s true soul state. Through the correct practice of a life of Yoga & Brahmacharya, these gradually start getting deactivated and one makes progress. These impressions and tendencies, many of which are dense and heavy as a result of repeated indulgence from millions of births take time to get immobilized, based on their magnitude. Imagine a huge hillock of stone which is being broken down while constructing a road. Till the last piece of stone is not removed, a clear path is not available. Till the complete mass of obstruction is not fully got rid of, the road cannot be laid.

The practices involving the attainment of Kaivalya (self-realization) are very similar. It takes millions of births for the ‘Jiva’ (embodied soul) to tide across animal births and finally attain the human birth. After a more than a million births in the human form, the Jiva which is nearing liberation gets the mind to pursue the absolute truth through Brahmacharya. Here again it spends a few births unsuccessfully treading the path of spirituality, unsure of whether it is worth the trouble, for the senses constantly tempt it to give up and failure often occurs. Finally, the Jiva in its last few countable births gets the certain knowledge and conviction that there is no other path but that of self-realization for eternal bliss and liberation. It then strives very hard under the grace of the Lord and attains to liberation. This is why the human birth is very precious. It should not be wasted forming new, unwanted karma. It is meant for liberation.
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During this process, one has to constantly strive and persevere with unbroken determination and zest. Some of the past karma-s are so dense that long years of practice are required to annul them. At such times, it appears as though no progress is being made. The going appears very slow and almost bereft of direction. The aspirant gets a doubt whether he is making any headway at all. Everything appears to have almost come to a standstill despite regular practice and efforts. In reality, as long as the Yogic practice with devotion to the Lord is unbroken, progress does not stop even for a minute. Dense layers of karma are always slowly dissolving through correct practice. When a block of such karma finally vacates, the aspirant suddenly finds himself pushed into the next level all of a sudden. He then has to work at new layers of karma, next in the line.

An example to this fact from my personal experience is outlined below. During the first 2 years of unbroken Brahmacharya, It was very difficult to attain to long meditation. After sometime in meditation, the mind used to wander and become incapable of further concentration. Despite strong efforts at a sincere life of Yoga with unbroken Brahmacharya and devotion to the Lord, it was impossible to concentrate for long periods. There were constant efforts from my side to attain to ‘Savikalpa Samadhi’ with much zest, but to no avail. Let alone the advanced state of Samadhi, even ordinary meditation used to sometimes become unreachable.

For 2 years of practice, such was the state, appearing as though there was no progress. It was like a road block. While Brahmacharya and Yogic practices (twice a day) were unbroken and complete, there was no progress in meditation, though the efforts were sincere. Doubts arose as to whether there was any progress at all and the cleansing of karma involved frequent bouts of illness and ill-health which caused much weakness, discomfort and pain, some of them being very severe. The hardships faced during those first two years with much suffering were very intense and de-motivating. However, a life of Yoga and Brahmacharya (with 4.00 A.M wake up and Yogic practice twice a day as has been outlined) was honestly adhered to with the sole hope & belief that the Lord never disappoints sincere devotees. If not for the grace of the Lord, it would have become unbearable.

A month or so after completing these 2 years, meditation became deeper and one day, there came the state of ‘Savikalpa Samadhi’ all of a sudden. It lasted for one complete hour, where there was no distraction but only bliss of the stillness of the Supreme with almost no awareness of anything external except the pure 'I-ness' in meditation. After coming down, the joy at reaching the state and experiencing it was beyond words. Tears of gratitude and devotion to the Lord flowed uncontrollably. There had been much torture for 2 years with no apparent progress and suddenly it was like the gates had opened. From then on, Samadhi became reachable and slowly progressed  into the next stages as time went by. This example from personal experience has been mentioned so that it helps beginners to have hope on the Lord and never give up on honest practice.

3. Till one becomes an Urdhvareta after mastering ‘Savikalpa Samadhi’ through may years of practice, various illnesses can manifest. After reaching the state of an Urdhvareta, the Yogi becomes almost free from ailments and diseases, though not completely. The complete state of freedom from all imperfection or illness occurs only after attaining to ‘Bhuta-Jaya’ around the time of establishing in ‘Nirvikalpa Samadhi’, whereupon comes the ‘Divya Sharira’ (Divine body or Diamond body). The Yogi is then a perfect Urdhvareta and spotless with various siddhi-s, he is then nearing ‘Kaivalya’ (self-realization).

Illnesses and ailments that manifest whilst purification during the initial years differ from person to person and cannot be generalized.

ॐ तत् सत्
(That Supreme being is the absolute truth)