Kaivalya

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

Patanjali

The fourth chapter of the Yoga Sutras of Patanjali, "", 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 described in the .

Upanishads

The terms , , or are encountered in the Upanishads, including the (1, 6), (25), (29) and (1.18, 26, 31) Upanishads .P. 130 Astavakragita: The Song of the Self Supreme edited by Radhakamal Mukherjee

In the 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: , , , & ). In the second section of the Upanishad, Rama mentions that is the ultimate liberation (both and ) from , 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).

The Upanishad (16–18) reads:

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 true nature of the individual jivātman as Sat ('the Existent') or Brahman. From this perspective, kaivalya and mokṣa converge: the liberated state consists not in separation but in the dissolution of the illusion of manifoldnessness. Martine Chifflot, comparing the Yoga and Vedāntic conceptions of liberation, notes that while both traditions affirm that liberation transcends individuality, Advaita Vedānta radically rejects any residual ontological distinction between the self and the Absolute.

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.

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

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 , a collection of set to classical ragas.P. 190 Medieval Indian Literature 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.P. 120 Unifying Hinduism: philosophy and identity in Indian intellectual history By Andrew J. Nicholson

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. Debendra Bezbarua, Kaibarta Xomprodai Upendra Rabha Hakasam, Bor Axom or Jati Janagosthi, Kaibarta Jati Sutaram Das, Sati Radhika, Kaibarta Jati Ek Xamajik Porisil M.L. Kath Barua, Axom Buranji, Cambridge History of India

In Jainism Kaivalya, also known as , means omniscience in Jainism and is roughly translated as complete understanding or supreme wisdom.

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 (). According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.

Kaivalya

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