The Lamp of Ignorance Theory: Ninety-Nine

In Advaita Vedanta, this quality is associated with Brahman. Brahman is independent and self-sustaining, for He is not created by anything else, His existence depends on no one, He is the very source of consciousness. Just as light is illuminated by itself and needs no other lamp, so too Brahman is self-luminous.

The world or individual existence is the opposite, for they are dependent. The world depends on Brahman, the body on natural elements, the mind on the senses. But Brahman depends on no one.

I am writing the characteristics of "Kaivalya" with definitions, signs and symbolic indications according to the Yoga Sutras and Sankhya Karika:

(YS = Patanjali's Yoga Sūtra(s). Citation format: 'YS, 2.25' means 'Chapter (pada) 2, sutra 25'. Four padas: Samadhi, Sadhana, Vibhuti, Kaivalya)

Patanjali's Yoga Sutras have four "padas" (chapters): Samadhi, Sadhana, Vibhuti, Kaivalya. Each has a different function, but the goal is one—to establish the seer (purusha) in unconditional separation from the seen (prakriti/chitta).

Samadhi-pada (Chapter 1): The first chapter of the Yoga Sutras is called Samadhi-pada. Here Patanjali explains the fundamental definition of yoga, its means and the stages of meditation.

The definition of yoga is "yogashchittavrittinirodhah"—meaning, yoga is the cessation of all the scattered states or vrittis of the mind. When the mind becomes steady, calm and one-pointed, yoga occurs.

There are two ways to calm the mind—practice (abhyasa) and detachment (vairagya). Practice means repeatedly training the mind to concentrate, regular meditation and mental discipline. Detachment means remaining free from desires and attachments, not getting entangled with whatever comes, not being disturbed.

Ishvara-pranidhana means deep surrender or devotion to God. By making God the center of meditation, the mind can be steadied.

Pranava or Om-meditation is also an important means of yoga. By chanting and meditating on the sound Om as the name or symbol of God, the mind becomes one-pointed and gradually moves toward stillness.

When the mind becomes completely steady in one object, it is called samadhi. Samadhi has two forms—samprajnata samadhi, where consciousness remains connected with a known object; and asamprajnata samadhi, where all known objects dissolve and consciousness rests only in itself.

Various obstacles or hindrances come on the yogic path—illness, laziness, doubt, indifference etc. The remedy for these obstacles is mental concentration, faith, perseverance, regulation of breath and contemplation of God.

Finally, yoga has one goal—to make the mind one-pointed, steady and clear, so that consciousness can rest in its true nature. This state is samadhi, and here lies the completion of yoga.

Sadhana-pada (Chapter 2): The second chapter of the Yoga Sutras is called Sadhana-pada. In this chapter Patanjali speaks of preliminary practice or kriya-yoga. The sutra states—tapas (austerity), svadhyaya (self-study) and ishvara-pranidhana (surrender to God)—the combination of these three is kriya-yoga. (Yoga Sutras, 2.1)

In the next sutra Patanjali explains its purpose—this kriya-yoga has two objectives—first, to create a mental state conducive to samadhi or concentration; second, to reduce the kleshas or mental disturbances (avidya, asmita, raga, dvesha, abhinivesha). (Yoga Sutras 2.2)

The meaning of these three practices—

Tapas means discipline, restraint and self-control. It is the practice of keeping body, mind and senses under control. Its purpose is not to cause suffering, but to increase tolerance, mental discipline and stability. Regular practice, celibacy, fasting or self-restraint—all are parts of tapas.

Svadhyaya means study by oneself or self-study. This applies in two ways—one, reading and contemplating scriptures and yogic texts, which awakens self-knowledge; two, observing one's own mind—what am I thinking, why am I thinking, how am I behaving—this self-examination. Svadhyaya turns the mind inward and makes it knowledge-oriented.

Ishvara-pranidhana means surrender to God. This is not blind devotion, but relinquishing ego and placing trust and reverence in the highest consciousness. Whatever work is done, it is offered to God without attachment to results. This makes the mind humble, peaceful and steady.

In summary, tapas brings purification of body and senses, svadhyaya awakens self-awareness, and ishvara-pranidhana brings humility and inner peace. Through the combination of these three, the kleshas or root causes of suffering in the mind gradually diminish, the mind becomes steady, and prepares for the deeper levels of yoga—samadhi.

There are five kleshas—avidya, asmita, raga, dvesha and abhinivesha (2.3–2.9). Avidya means ignorance or wrong knowledge, asmita means ego-consciousness of "I", raga means desire, dvesha means aversion or hatred, and abhinivesha means fear of death or clinging to life. From these arise karma and samskaras, and as a result the experience of suffering occurs (2.12–2.14).

Ashtanga-yoga is described in the second chapter of Patanjali's Yoga Sutras, in the Sadhana-pada (sutras 2.29-2.55). Patanjali says that for attaining the perfection of yoga, there is an eight-step path for gradually purifying and steadying the mind, called Ashtanga-yoga. These eight steps are yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi.

Yama means behavioral restraint—maintaining ethical discipline in society and life. Yama is the first limb of yoga, meaning ethical restraint or code of conduct. Its five components are ahimsa, satya, asteya, brahmacharya and aparigraha.

Ahimsa means not causing harm to any being in thought, word or deed. It is the foundation of compassion, empathy and kindness.

Satya means being truthful in thought, speech and action. Truth is not only in words, but also refraining from falsehood in mind and deed.

Asteya means not taking what is not one's own. Not coveting others' wealth, thoughts or achievements and respecting others' rights.

Brahmacharya means control of senses and self-discipline. This is not merely related to sexual restraint, but refers to using all sensory powers in the right direction.

Aparigraha means not accumulating unnecessary things or desires. The less attachment, the more freedom and mental clarity.

These five yamas purify a person ethically and establish harmony between society and oneself.

Niyama is the second limb of yoga, meaning rules of personal discipline or self-control. It keeps a person pure and steady from within. Its five aspects are shaucha, santosha, tapas, svadhyaya and ishvara-pranidhana.

Shaucha means external and internal cleanliness. Keeping body, environment and mind—everything clean and pure. Shaucha includes removing jealousy, envy and attachment from the mind along with bodily cleanliness.

Santosha means contentment and gratitude. Being peaceful with what one has, reducing the thirst for more and accepting every situation as a lesson. Santosha keeps the mind calm and steady.

Tapas means discipline and self-restraint. Keeping the mind unwavering even in suffering or obstacles, practicing regularly and remaining steady on the path of self-development.

Svadhyaya means self-study and self-observation. Scriptural study, mantra repetition and observing one's mental patterns and behavior—all are part of svadhyaya.

Ishvara-pranidhana means surrender to God. Giving up ego and offering the fruits of action to God and maintaining God-consciousness in every action of life.

These five niyamas make a person introspective, disciplined and God-devoted. Combined with the external restraints of yama, they lead the yogi's mind toward stability and peace.

Asana means the practice of keeping the body steady and comfortable. Through asana, the body gradually becomes balanced and stable, making it possible to sit in meditation for long periods.

Pranayama means control of breath. It regulates the flow of prana, keeping both body and mind steady and calm.

Pratyahara means withdrawing the senses from external objects. The mind then becomes introspective instead of outward-focused.

Dharana means keeping the mind steady on one point or one thought, such as concentrating on a mantra, symbol or point of consciousness.

Dhyana means the continuous flow of that concentration, where the mind becomes one-pointed and absorbed in a single thought.

Samadhi means the merging of mind, meditation and the object of meditation. In this state the mind becomes completely still, clear and unified with consciousness.

Through the practice of these eight steps, the mind gradually becomes purified and steady. When the mind becomes completely controlled and steady and established in its true nature, then the perfection of yoga occurs.

When the mind becomes completely controlled, clear and purified, then a special knowledge dawns, called 'vivekakhyati'.

Vivekakhyati means unwavering and clear discriminative knowledge—where the yogi understands that the seer (purusha) and the seen (prakriti) are not one. Purusha is the detached, eternally conscious witness; and prakriti is the changing world—the totality of body, mind, senses and thoughts.

In a devotional song by the mystic poet Kamalakanta Bhattacharya, we find—"Shyama is sometimes purusha, sometimes prakriti, sometimes formless void." The essence of this thought is the synthesis of Shakta philosophy and Advaita Vedanta, where Goddess Kali or Shyama is seen as the ultimate reality.

Kamalakanta Bhattacharya was a mystic poet of the Ramprasadi tradition. In his practice, Shyama is not merely a goddess; she is simultaneously the great power and supreme consciousness. Therefore she is sometimes prakriti, sometimes purusha, and sometimes the formless void—the same being in all three forms.

The word purusha in Sankhya and Vedanta refers to consciousness or the seer. Purusha is immovable, inactive, detached and eternally conscious. He does nothing, only remains as witness.

Prakriti means the three-fold power—sattva, rajas and tamas—through which creation, preservation and dissolution occur. Prakriti is active, dynamic and the shaper of the world.

In Kamalakanta's vision, Shyama is sometimes that immovable consciousness, and sometimes that dynamic power. She is on one hand purusha as the silent witness, and on the other hand prakriti as the dancing creative force.

In Advaita Vedanta, Brahman and maya are not separate. When Brahman is at rest, then He is purusha—attributeless, immovable and detached. When Brahman is manifest, then He is prakriti—with attributes, dynamic and creative. These two forms are two aspects of the same supreme being.

When Shyama is purusha, then she is detached consciousness. When she is prakriti, then she is the source of action. And when she is the formless void, then she is beyond both—the attributeless Brahman, where there are no qualities, names or actions.

In Kamalakanta's practice, this realization is completely non-dual. He has seen that Brahman and Shakti are non-different. Shyama alone is purusha, Shyama alone is prakriti, Shyama alone is the void. She alone is consciousness, she alone is maya, she alone is the ultimate truth. Shyama is that non-dual Brahmashakti, who is simultaneously immovable consciousness and moving maya, and ultimately beyond both—the supreme, attributeless, transcendent being.

When this distinction is clearly understood, then there is no more delusion. One no longer makes the mistake of saying "I am the body" or "I am the doer." One knows, "I am merely the observer, consciousness alone." This state is the beginning of liberation, for here ignorance breaks and the soul becomes established in its true nature—as unchanging, peaceful and free consciousness.