- Kaivalya is attained when there is equality of purity between the Purusa
and Sattva.
This Sutra completes the idea already dealt with partly in III-36 and III-50. In
III-36 it was pointed out that Sattva and Purusa though ordinarily indistinguishable are
quite distinct and it is possible to know the Purusa apart from Sattva. In III-50 it was
made clear that it is only on knowing the Purusa completely apart from Sattva that the
limitations which Prakrti places on the knowledge and power of the Purusa can be
destroyed. But this realization of the utterly distinct nature of the Purusa and Sattva
cannot take place suddenly. It proceeds by states and with each clearer realization of
the distinct nature of the Purusa and Sattva the Yogi approaches nearer to his goal of
complete freedom from limitations and illusions.
It should be noted that the purification of Sattva means in effect this progressive
realization on the part of the Yogi and not some substantial change in his nature, and
the increasing awareness of Reality which accompanies this realization is also not
connected with any substantial change. It is a matter of realization only. That is why it
is called Vivekajam-Jnanam. The purification of Sattva and Purusa becomes equal
when the Yogi has realized fully the distinction between the Purusa and Sattva. The
Sattva or perception of the Yogi is free from the illusion of apparent identity of the
Purusa and Sattva and the Self-realization of the Purusa is free from any self-
identification with the Sattva.
When the conditions mentioned above are present the presence of Sattva does
not interfere with the Self-realization of the Yogi. He may remain within the realm of
Prakrti and yet be in full realization of his Eternal nature. From this Sutra it is clear
that Kaivalya does not necessarily mean the separation of Purusa and Prakrti. If the
Sattva has been purified to the necessary extent the Purusa can function through Prak-
rti in full realization of his Real nature, and always free. Thus, it is the realization of
his Svarupa in the fullest degree which is the characteristic and indispensable condi-
tion of Kaivalya and not the separation from Prakrti. The ‘isolation’ of Kaivalya is