Introduction to Kaivalya Upanishad by Swami Viditatmananda

Upanishad means Self-knowledge, the knowledge that reveals the identity of jīva, the individual self and brahman, the limitless. It reveals that the ―I‖ is brahman, the whole, the limitless. All the sense of inadequacy and all the desires arising from that inadequacy disappear with this knowledge. All the knots of the heart are cut asunder, all bondage is removed and the aspirant gets established in his or her true nature which is kaivalya, the nondual, the limitless. This is the culmination of all seeking, knowing which, nothing remains to be known, gaining which nothing remains to be gained and nothing remains to be done. This is the goal of life. And Upanishad, Self-knowledge is the only means to reach that goal. The text that reveals this knowledge is also called Upanishad and Kaivalyopanisad is one among many such Upanishads. It belongs to Atharva Veda.

Upanishad imparts the knowledge in the form of a dialog between the teacher and the student. The aspirant approaches the teacher with humility, faith and reverence and requests the teacher to impart the knowledge of the Self or brahman, and the teacher unfolds the subject matter in response to that request. Upanishad intends not only to impart the teaching, but also intends to see that the seeker gains that knowledge and becomes free from grief and delusion. Hence Upanishad is a live teaching tradition and even though, the subject matter of all Upanishads is same, the methodology may vary. In that sense every Upanishad is unique. Kaivalyopaniñad is in the form of a dialog between the teacher, Lord Parameshṭi (Lord Brahmāji) and the disciple Āśvalāyana.

It is a relatively short Upanishad consisting of 24 mantras, but does justice to the subject matter very well.

The very first mantra describes how Äśvalāyana approaches Lord Parameshṭi and requests for the knowledge that is the noblest, gaining which the seeker crosses all sins and attains the highest puruṣa or completeness. The teacher Brahmāji, at first, gives instruction about the means of knowledge viz., śraddhā, faith, bhakti, devotion and dhyāna contemplation and further says that the Self, that ever reveals itself in the cave of the heart, is not to be gained by karma or rituals, prajā or progeny, or dhanam or wealth, which are means of material prosperity, but rather by renunciation leading to the knowledge of the Self. Those who are of pure mind, who have well ascertained the knowledge of Vedānta, attain this knowledge through renunciation.

The fifth mantra provides the necessary instruction for contemplation upon the Self and the sixth mantra describes the nature of the Self that is free from all attributes. Seventh mantra
recommends meditation upon Lord with attributes for those who cannot meditate upon the attributeless Self. Then, the teacher Brahmāji says the same Self manifests as various deities such as Brahmā, Śiva, Indra and others. It is the very substratum of time or death. The one, who realizes one‘s own self as the self of all, attains the highest. The Upanishad makes it very clear that it is the Self-knowledge and that alone, that is the means of liberation. For liberation from sorrow, arising from false notions about the Self, there is no other way.

Then the teacher takes the mahā-vākya-vicāra, a discussion on the mahā-vākya or the great proposition viz., tat tvam asi,

That thou art, where ―”That” stands for brahman, the limitless and ―”thou” stands for the limited self. With the analysis of the three states of Consciousness viz., waking, dream and deep-sleep states, the teacher shows that the true nature of the jīva passing through the three states is the substratum of the three states; it is the limitless happiness, the indivisible Consciousness. From him has
sprung up the diversity called the universe, made of vital air, the mind, the sense organs and the five elements. The teacher says, ―”Oh disciple, that which is the supreme brahman, the self of all, the great support of the universe, subtler than the subtle, the eternal- That is thyself and thou art That”. Realizing the truth that ―”I am brahman which illumines the three states and which transcends them”, one is liberated from all bondage.

The last six mantras reveal this identity of Self and brahman in the form of declaration by the disciple of the vision that he has gained as a result of the teaching. He reveals how he is
the pure Consciousness that illumines the three states and is still distinct from them; how he is brahman, the nondual, from whom everything is born, by whom everything is sustained, unto whom everything is dissolved. Declaring his transcendental nature, he says that he is without the organs of action and still has unthinkable power, without the organs of perception and still perceives everything, he is beyond merit and demerit and has no birth or destruction.

Concluding the teaching, the teacher says that knowing the supreme Self that abides in the cavity of the heart, that is partless, and witness of all, one attains the pure Self itself.

The Upanishad concludes with an instruction on reciting the śata-rudrīyam which may mean, either the famous Rudram which is a hymn in praise of Rudra found in Yajur Veda or it can be the text of this very Kaivalyopanisad. The purpose is to remove the past sins which may become obstacle to gaining the knowledge. For a sannyāsī or a renunciate, the prescription is to recite the mantras all the time and if not, at least, once a day. And that applies to all the seekers also, because even the repetition of the sacred mantras brings about purification of the mind and prepares the seeker for the knowledge.