Kaivalya Upanishad – 5

 

Mantras 15 to 19

Mantra 15

Etasmajjayate pranah, manah sarvendriyani ca |

Kham vayurjyotirapah, prthivi visvasya dharini || 15 ||

From this (Jivathma) are born the prana, mind, all sense organs, space, air, fire, water, and the earth which is the supporter of all.

In the previous verse it was shown that Jivathma as Paramathma is the substratum of the whole physical world.  In this verse it is revealed that Jivathma which is none other than Paramathma is the material cause of all creation as well. 

Kham vayurjyotirapah, prthivi visvasya dharini – Pancha bhuthas namely space, air, fire, water and earth, the supporter of all things and beings

Etasmajjayate – are born from this Jivathma. The use of word Etasmat is significant as it means ‘from this’ which is something a lot closer than Tasmaat which means “from That”.  To indicate the closeness of Paramathma who is right in oneself is the main purpose of using the former word.

 Pranah - the five-fold physiological system (pancha praṇas) – prana, apana, vyana, udana and samana. which are born out of rajoguna of the pancha sukshma bhuthas.

Manah - the four-fold internal organs (antahkaranam) consisting of the mind (manah), intellect (buddhi), memory (chittam) and ego (ahankara) that is born out of the satva guna of the pancha sukshma bhuthas.

Sarvendriyani - the ten sense organs – five organs of knowledge (jnanendriyani) and five organs of action (karmendriyani) that are born out of the satvaguna of the individual sukshma bhuthas.

In short, as Jivathma one is the jagat karanam Brahman.

Mantra 16

Yatparam Brahma sarvathma, visvasyayatanam mahat I

Sukshmatsukshmataram nityam, tattvameva tvameva tat II 16 II

You are indeed that infinite, eternal, supreme Brahman which is the Self of all, which is the abode of all, and which is subtler than the subtle. That (Brahman) is indeed you.

This is a Mahavakhya Mantra.  Lord Brahma first gives the description of Brahman as Supreme, eternal, infinite, essence of all living beings as Sat-Chit Athma, as subtler than the subtlest and the support of the entire Universe. He then tells the sishya ‘You are that Brahman’ and reinforces the statement by restating it in reverse as ‘That Brahman is you only’.

Mantra 17

Jagratsvapnasusṣuptyadi-prapancham yatprakasate I

Tad brahmahamiti jnatva, sarvabandhaih pramuchyate II 17 II

I am that Brahman which illumines the worlds like waking, dream, and sleep. Having known thus, one is liberated from all bonds.

Like the previous Mantra this Mantra is also another Upadesa Mahavakhya Mantra.

The Consciousness (Jivathma) illumines avasthatrayam that consists of:

·         Jagrat avastha – the extroverted state of mind that travels out through the sense organs

·         Svapna avastha – the introverted state of mind turned towards its own memories and vasanas

·         Sushupti avastha– the state when the mind is neither extroverted or introverted, but passive and relaxed

Jivathma is the observer of the mind as well as its three states. Therefore, these attributes (the three states) belong to the mind and not to Jivathma.  Jivathma is the avasthatraya sakshi, different from avasthatrayam. Therefore, the problems of samsara belong to avasthatrayam and not to Jivathma, the sakshi. The attitude that I,as Jivathma, am samsara vilakshanah is called sakshi bhava.  When one re-lives the experience and is established in the fact that he is not the limited ego but the Brahman he is mentally released from all the shackles that bind him to the worldly life through the body-mind complex.

Mantra 18

Trishu dhamasu yadbhogyam, bhokta bhogasca yadbhavet I

Tebhyo vilaksanah sakshi, cinmatro’ham sadasivah II 18 II

I am distinct from all those which are the subject (of experience,) the object (of experience,) and the instrument (of experience) in all the three states. (I am) the witness which is pure consciousness and which is ever auspicious.

This Mantra is Anubhava Mahavakhya Mantra.  This is a declaration by the sishya who has attained Jnanam through the teaching of guru, to reveal to the guru his understanding of the Ikyam Jnanam.  This is also a Nitidyasana Mantra to get oneself established in the Ikya Jnanam. In this Mantra the sishya retells from his personal stand-point what the guru taught in the previous Mantra.  Pure Consciousness also called original Consciousness is neither the waker, waking and object perceived, nor the dreamer, dreaming and the dream-objects, nor the deep-sleeper, the deep-sleeping and the total absence of everything in the deep-sleep.  It is called Sakshi from one’s own standpoint and is one’s intrinsic nature. It is also called Jivathma and is none other than the ever auspicious Paramathma.  Paramathma is described here as Chit Aananda swarupaha.  Jivathma as ahamkara is vachyartha and Jivathma as Sakshi is lakshyartha. Ikyam is applicable in the case of lakshyartha only.

Mantra 19

Mayyeva sakalam jatam, mayi sarvam pratishthitam I

Mayi sarvam layam yati, tad brahmadvayamasmyaham II 19 II

Everything is born in me alone; everything is based on me alone; everything resolves into me alone. I am that non-dual Brahman.

This is another Nitidyasana Mantra coming from the sishya.  Here while declaring the Jiva-Brahma-Ikyam the Sat aspect of Brahman is emphasised. These declarations are made not for others but to one’s own mind to meditate upon.  In the dream one feels that one is one within the dream world, but the moment he wakes up, he says that the dream world is born out of him,  rests in him  and resolves into him i.e.he is the srshti-sthithi-laya karanam for the dream-world he experienced. He can say this only as a waker, but not as a dreamer.  Similarly, after waking up to Athma Jnanam ending the great sleep of Self-ignorance (Athma ajjnanam), the sishya is able to make the statement that the jagrat prapanca is a great dream which is born out of him, rests in him and resolves in him i.e he as Self that is Brahman is the srishti-sthithi-laya karanam for the Jagrat Prapancha.  The essence of  this declaration is “I (as lakshyartha) am the non-dual Brahman in which everything is born, exists and ultimately merges, in short the srishti-sthithi-laya-karana for this universe”.  What this declaration amounts to is that we are living in an unreal world, having unreal experiences of unreal objects and feeling joys and sorrows that are all unreal which will be revealed to us when we realize our Real Self and Its identity with the Supreme Brahman

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Kaivalya Upanishad – 4

 

Mantras 11 to 14

Mantra 11

Athmanamarinam krtva, pranavam chottararinam |

Jnananirmathanabhyasat, pasam dahati panditah || 11 ||

Keeping the mind as the (lower) arani and Omkara as the upper arani, (and) by the practice of churning which is in the form of enquiry, the wise man burns down the bondage.

The central teaching of the Upanishad begins with this Mantra 11 in which Vedanta Vichara is introduced.   Sravanam and Mananam together is called Vichara.  This verse likens the Vedanta Vichara to the arani mathanam process.    The arani mathanam is mentioned in scriptures as a method of raising the sacrificial fire. When two logs of wood are churned in a certain way, the friction creates sparks of fire.  The fire thus created is transferred directly to the homa kunda by catching the sparks with a very dry grass or cotton. This arani mathanam process is quoted in Athmabodha verse 42 when talking about raising the flame of knowledge to burn down Self-ignorance.  This metaphor is used in this verse to explain Self-enquiry through Omkara Upasana, Omkara being the sound symbol of Brahman and one’s Self being no different from Brahman.

Athmanamarinam krtva – Lower arani is compared to the mind of the student.  It should be steady, focussed and prepared with Chitta Suddhi and Chitta Ekagratha

pranavam chottararinam – Pranava, Omkara representing Mahavakhyas is compared to the upper arani

Jnananirmathanabhyasat -  Here nirmathanam means enquiry.  This consists of analyzing the Mahavakhya and arriving at the identity of Self with Brahman on the basis of lakshyartha.  This process of Mahavakhya vichara must be repeated (abhyasah) to create the fire of knowledge that will destroy Self-ignorance.

pasam dahati panditah – Panditah is that sishya who has internalised this knowledge through the repeated vichara.   This enlightened disciple burns as ahuthi in the fire of knowledge all the karmas; agami, sanchita and prarabhdha and other shackles like avidya, ahamkara and mamakara which are together clubbed in this Mantra as bondage since they trap one in samsara.

Thus the enquiry process results in Brahmavidya that burns samsara by revealing the identity of one’s Self with Brahman.

Mantra 12

Sa eva mayaparimohitatma, sariramasthaya karoti sarvam |

Striyannapanadivicitrabhogaih, sa eva jagratparitrptimeti || 12 ||

With the mind deluded by Maya, he himself identifies with the body and performs all actions. In the waking state, he himself attains fulfilment through various sense-objects like woman, food, and drink.

Mantra 13

Svapne sa jivah sukhaduhkhabhokta, svamayaya kalpitajivaloke I

Sushuptikale sakale viline, tamo’bhibhutah sukharupameti II 13 II

During dream, that jiva becomes the experiencer of pleasure and pain in the subjective world projected by his own Maya. When everything is resolved in the state of sleep, he attains the nature of Aananda, overpowered by ignorance.

The experience of Jiva in all the three states of waking, dream and deep-sleep is described in these two verses. The analysis of all the three states reveals the underlying presence of Self as witness of all the three states. Maya is a term used for the macrocosm or Totality and Avidya is termed used in the case of microcosm or individual.   But here as in Advaita Makaranda there is no differentiation made between these two words and the word Maya is used here in the place of Avidya with reference to Jiva.  Jiva is the Self deluded by Maya, who moves from one state to another, creating his own world in the first two states and merging in the bliss of ignorance in the third.  

Mantra 12 describes the experience of Jiva in the waking state. The individual consciousness in the waking state is called Viswa, and all the Upadhis are available in this state to transact with the environment i.e. external world.  Enjoyment to the maximum degree is possible during the waking state of the Jiva through the use of the physical body, mind, intellect, senses and pranic energies and Jiva seeks full gratification in the world of objects making use of this opportunity to the full extent in the waking state. Stree stands for chetana prapancha, sentient universe and anna-pana stands for achetana prapancha, insentient universe.

The first line of Mantra 13 describes the experience of Jiva in the dream state. In this state Jiva is under the spell of Nidra sakthi which is called Maya here.  Jiva through Nidra sakthi creates a dream world with objects and enters the dream world and has experiences, good and bad, which are real to the dreamer. For the dreamer, the dream is not a dream in the dream.  The individual consciousness in the dream state is called Taijasa.

The second line of Mantra 13 describes the experience of Jiva in deep-sleep state.  The deep sleep state is very different from the previous two states. Here everything withdraws into its causal state. There is no mind available for this experience and there is only the Self, merely as a witness.  Due to the temporary absence of all transactions with the world, and the ‘switching off’ of all thoughts of joy or sorrow, there is the experience of Bliss in this state which is not a mental bliss but the Bliss that is the natural state of the Self.  The experience of deep-sleep state is a total non-apprehension of everything; a total ignorance.  Even the experience of the natural state of Bliss is realized only later on waking up.  The individual consciousness in deep sleep state is called Prajna.

Mantra 14

Punasca janmantarakarmayogat, sa eva jivah svapiti prabuddhah I

Puratraye kridati yasca jivah tatsu jatam sakalam vicitram I

Adharamanandamakhandabodham, yasmin layam yati puratrayam ca II 14 II

Once again, that very Jiva dreams or wakes up because of the association with past karma. All this diversity is born out of that (Jiva) alone which Jiva sports in the three worlds of experience. Moreover, the three worlds resolve into that (Jiva) which is indivisible Consciousness and Aananda, the substratum (of all).

This verse takes an overview of all the three states, waking, dream and deep sleep.  The karma that one has accumulated over countless births becomes the cause of  birth into human bodies, there to work itself out. This karma keeps one within any one of the three states at any one time. It is the karma that hurls one back and forth through the three states, tossing one from one to the other, like a tennis ball.  The three states are called three cities as they are unique in themselves. The Self as witness is common to all the three states, witnessing them as their substratum. It remains unaffected by the game of change of states. In fact, It even survives their ultimate dissolution at the time of death absorbing them into Itself.  This Mantra points out at the start that from the bliss of deep sleep the Jiva wakes up to the trouble and turmoil of samsara of the physical world or dream world due to influence of accumulated karma. So the respite one gets from samsara is ordinarily brief.  But when Jiva wakes up to Athma Jnanam to realize its true identity with Brahman, Jiva is relieved of the karmas and then realises in the waking state that he as the Self is the substratum to the physical world as well and disassociating himself from body-mind complex enjoys the permanent bliss of the substratum, the universal pure Consciousness which is Sat-Chit-Aananda.

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Kaivalya Upanishad – 3

 

Mantras 6 to 10

Mantra 6

Hrtpundarikam virajam visuddham, vicintya madhye visadam visokam |

Acintyamavyaktamanantarupam, sivam prasantamamrtam brahmayonim |

Tathadimadhyantavihinamekam, vibhum cidanandamarupamadbhutam || 6 ||

Having turned one’s attention to the steady, pure, clear, (and) pleasant lotus of the heart, (one should meditate) there on Brahman which is the source of all, incomprehensible, unmanifest, many-formed, auspicious, tranquil, immortal, beginningless, middleless, endless, nondual, all-pervasive, consciousness-bliss absolute, formless, and wonderful.

One more stage of preparation is discussed in the first line – that is, visualizing one’s own heart. The sastras say that the mind resolves into the heart when not functioning, such as in deep sleep state. Even though Bhagavan is all pervading, at the time of meditation, Bhagavan is invoked in the mind as Sakshi Chaitanyam witnessing the presence and absence of the thoughts and hence in the heart. Lord Brahma is describing Dhyanam as an important sadhana, specifically, Sivadhyanam, which is meditation upon Lord Siva both as Saguna Brahman and Nirguna Brahman.  Both these aspects are given in this verse as we can see from the description with the respective aspect.

In this verse we have the physical description of the heart followed by the description of the emotional state at the seat of meditation.  The description of Lord Siva in both Saguna and Nirguna aspects follows the description of heart in lines 2 and 3. We shall see them now.

Hrtpundarikam - the heart which is shaped like a lotus bud that is hanging upside down.

Virajam – This means keeping the Rajo guna under control

Visuddham - This means keeping the Tamo guna under control

Visadam – This means Satva guna is dominant

Visokam – This means a cheerful mind free of grief or anxiety

Now we have description of the subject of Dhyanam in both aspects:

Achintyam -  The unthinkable  (Nirguna Brahman)

Avyaktham – The Unmanifest   (Nirguna Brahman)

Ananta Rupam – The one of endless forms (Saguna Brahman)

Sivam – Ever auspicious (applicable to both aspects)

Prasantam – Totally tranquil (applicable to both aspects)

Amrtam – Immortal (applicable to both aspects but mainly to Nirguna Brahman)

Brahmayonim - The origin of Lord Brahma (Saguna Brahman)

Adimadhyantavihinamekam - The One without a beginning, middle or end (applicable to both aspects)

Vibhum – All pervading (applicable to both aspects)

Chidanandam – The Knowledge-Bliss Absolute (Nirguna Brahman)

Arupam – Formless (Nirguna Brahman}

Adbhutam – Wonder (applicable to both aspects)

Mantra 7 

Umasahayam paramesvaram prabhum, trilochanam nilakantam prasantam |

Dhyatva munirgacchati bhutayonim, samastasakshim tamasah parastat || 7 ||

Having meditated on the tranquil, supreme Lord who is the consort of Uma (and) who is the Lord with three eyes and blue neck, the meditator attains (oneness with Brahman) which is the source of all beings, witness of all, and beyond all darkness.

The verse starts by enumerating six qualities of the Lord Siva in His Saguna aspect.

Umasahayam - the consort of Uma

Paramesvaram – the highest Lord

Prabhum – the all powerful Controller

Trilochanam – with three eyes

Nilakantam – with blue neck

Prasantam – the ever tranquil 

It is relatively easy for a meditator to be attentive when his mind is focused on a concrete form. This rapidly brings the mind to rest on the object. It ensures bringing the wandering mind under control and at the same time keeping it in an elevated state of religious fervour.  This is the idea behind all Saguna upasana.  After the meditation on Saguna Brahman, one has to go through Sravanam and Mananam to gain the doubt-free knowledge of Nirguṇa Brahman, which is: ‘Nirguṇam Brahman Aham asmi’.  After gaining this knowledge, when one goes through the final step of Nirguṇa Brahma Dhyanam, which is also called Athma Dhyanam and Nitidyasanam, he will merge into Nirguna Brahman by claiming ‘Aham Brahma asmi’.  This is revealed by the 2^nd line, “bhutayonim, samastasakshim, tamasah parastat” being the description of Nirguna Brahman.

Mantra 8 

Sa brahma sa sivah sendrah, so’ksarah paramah svarat |

Sa eva visnuh sa pranah, sa kalo’gnih sa candramah || 8 ||

He is Brahma. He is Siva. He is Indra. He is the supreme, imperishable, self-effulgent one. He himself is Vishnu. He is prana. He is time (He is) fire. He is the moon.

Mantra 9

Sa eva sarvam yad bhutam, yacca bhavyam sanatanam |

Jnatvatam mrtyumatyeti, nanyah pantha vimuktaye || 9 ||

He alone is everything which was in the past, which (is in the present,) and which will be in the future. Having known that eternal one, one transcends mortality. There is no other means for liberation.

Mantra 10

Sarvabhutasthamatmanam, sarvabhutani chatmani ||

Sampasyanbrahma param, yati nanyena hetuna || 10 ||

Clearly seeing oneself in all beings and all beings in oneself, (one) attains the supreme Brahman; not by any other means.

In Mantras 8, 9 and 10, Lord Brahma describes the nature of Brahmavidya which leads one to develop Sarvathma Bhava.  Understanding oneself to be the Adhishthanam or substratum of all is called Sarvatma Bhava.  By doing the Upasanas mentioned earlier, whether it is Saguna or Nirguna, the object is to cultivate Sarvatma Bhava.   Mantra 8 states this Sarvatma Bhava in all deities including the Trinity of Brahma, Vishnu and Siva.  Mantra 9 points out to the Sarvatma Bhava in all periods of Time; Past, Present and Future.  In this verse the guru also makes an important statement that without Jnanam, liberation is not possible through the remark that there is no other alternate means for liberation. Mantra 10 outlines the Sarvathma Bhava in all beings.  The acid-test of one’s Sadhana is when one “experiences one’s own Self in all beings” as their Substratum; another way of expressing this is to “experience all beings in one’s own Self” by feeling that all are superimposed on the Brahman. Self-realisation is the experience of Universal Consciousness.

Through these Mantras Lord Brahma declares that the Eternal Truth now realized by the disciple is the all-inclusive Divinity – He is Brahma, Siva, Vishnu, the Immortal Supreme Self –effulgent Being, Indra, Prana, Time, Agni, the Moon etc., and also everything that ever existed in the past, or will exist in the future, the ever-existent one.  Knowing this Reality is the way to immortality. One attains the Supreme Brahman by realizing the all –pervading Athma, who is ever present in oneself and in all other beings.  This really means that the Self is not our body-mind-intellect package. It is something different and greater than that.  This principle of Sarvatma Bhava, when followed in every detail, makes one totally free from raga-dwesha.

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Kaivalya Upanishad – 2

 

Mantras 2 to 5

Lord Brahma is only too happy to teach a qualified student like Asvalayana rishi and starts his teaching outlining the path to the goal, in Mantra 2

Tasmai sa hovaca pitamahasca shraddhabhaktidhyanayogadavehi || 2 ||

Lord Brahma replied to him “May you know (that Brahman) by resorting to faith, devotion and meditation.

Since sage Asvalayana is a qualified student, Lord Brahma straightaway introduces him to three-fold sadhanas of Sravanam, Mananam and Nitidyasanam of Jnana Yoga, only he names them differently as faith (Shraddah), devotion (Bhakthi) and Dhyana (meditation).

Sravanam – Sravanam is called here as shraddah as shraddah is the most essential quality needed when listening to the teaching of Veda from the guru.  He should have faith in Veda as well, as the primary pramanam without seeking proof with scientific experiment or mystic experience.

Mananam - In reflecting on the teachings to clear the doubts, an attitude of devotion to the studies is an essential quality and so Mananam itself is called here Bhakthi

Nitidyasanam – It is called here Dhyanam or meditation as internalisation of the teachings including Mahavakhyas involves meditating on them.

So Lord Brahma straightaway outlines the three important steps in the journey to the spiritual goal of Brahma Vidya.  Lord Brahma continues:

Na karmana na prajaya dhanena tyagenaika amirtatvamanasuh |

Parena nakam nihitam guhayam vibhrajate yadyatayo visanti || 3 ||

Not by work, nor by progeny, nor by wealth, but by renunciation alone, Immortality is attained.  Higher than the heavens, seated in the cave of the heart, It shines, which the seekers attain. 

After stating the direct sadhana in the previous Mantra, Lord Brahma now discusses the supporting sadhana of renunciation in this Mantra.  This and the next Mantra are famous Mantras as they are among the Mantras chanted while welcoming Sanyasis with Purna Kumbham.  Renunciation discussed in this Mantra can be interpreted as reduction in, what Swami Paramarthananda, calls as PORT i.e. Possessions, Obligatory duties, Relationships, Transactions.  PORT is the infrastructure for Karma, but becomes an obstacle in Jnana being a source of distraction, standing in the way of concentration in the sadhanas. The usual means by which one gets things done in the material world – namely, through work, through family members and through wealth – are discounted here in favour of detachment from them for the attainment of spiritual goals.  With the attainment of Brahma Vidya one acquires the conviction that his true Self is no different from the Supreme Brahman and so is immortal like Brahman.  This can be recognised in the cave of his heart as the Consciousness that illumines all thoughts as the very Self.  Brahman cannot be found by searching outside.  It has to be first realised in oneself in the depths of one’s own being and then Its presence could be felt outside also.  An intellectual knowledge of the Brahman is necessary in order to take up serious enquiry into it and this process cannot be successfully pursued unless the mind is rid of all worldly attachments. It is more than a ritualistic renunciation as in external Sanyasa but the internal Sanyasa with the renunciation of attachments and ego as well.  This is further discussed in the next Mantra 4.

Vedantavijnanasuniscitarthah sannyasayogadyatayah suddhasattvah |

Te brahmalokeshu parantakale, paramrtah parimucyanti sarve || 4 ||

Through renunciation, the pure-minded sanyasis have ascertained Brahman which is the deeper import of Vedantic knowledge. Having become one with the infinite Brahman (while living), they all resolve completely into Brahman at the time of death.

This Mantra is a significant one and is found in Mundaka Upanishad (3-2-6) as well.  This Mantra declares that those pure-hearted aspirants who are fully established in the Vedantic truths and who have fully given up all attachments are liberated at the time of death; they do not return to this cycle of birth and death.  They become Jivan Mukthas while in the body and attain Videha Mukthi at death.  In this Mantra, the word Brahma loka does not refer to one of the 14 lokas but to Brahma Chaitanyam.  They merge into Brahma Chaitanyam which is otherwise called Videha Mukti.  The phrase ‘Vedantavijnanasuniscitarthah’ shows that they have understood well the central message of Vedanta that Brahman alone is Sathyam, Athma is Brahman and anathma is mithya (Brahma Sathyam, Jagan mithya, jiva Brahmaiva na para).  Further Jnana yoga is called Sanyasa yoga here as internal detachment from worldly ties and possessions is necessary for a deep study of the Upanishads and to get the conviction about the truth of their conclusions as epitomised by the Mahavakhyas. The description as ‘suddhasattvah’ shows that they have purified minds by successfully going through the initial sadhanas. Thus this Mantra also serves as the consolidation of the second and third mantras. The teaching of the Upanishad starts from next Mantra 5.

Viviktadese ca sukhasanasthah, suchih samagriva sirahsarirah |

Atyasramasthah sakalendriyani, nirudhya bhaktya svagurum pranamya || 5 ||

In a secluded place, resting in a comfortable posture, clean and pure, with neck. head and body in one line held erect, in a mental attitude of Sanyasa, having controlled all the senses, salute one’s guru mentally with reverence.

The teaching starts with teaching on Dhyanam.  In this Mantra, the preparatory steps are discussed.  Here one can recall the steps outlined by Lord Krishna in Gita Ch. 6. The preparatory steps given are as follows:

Viviktadese – In a secluded place.  A place or a corner where there will be no distraction from environment and people is to be chosen.

Sukhasanasthah – seated in a comfortable posture.  The posture should not cause any physical strain.  It should also be not too cosy to induce sleep

samagriva sirahsarirah –  keeping the body, neck and head erect.  The posture itself is suggested here. In 5-26 of Gita, Lord Krisna prescribes fixing the gaze between the eye-brows.

Suchih – clean and pure. One should be clean and pure at all levels. The place of meditation should be clean; the surroundings should be clean free of insects, flies and mosquitoes etc. One’s body and clothing should be clean. One’s mind also should be free of the impurities such as raga, dwesha, kama, krodha, lobha, moha, mada and matsarya.

sakalendriyani nirudhya – Withdraw all the sense-organs from the external world

Atyasramasthah – to be of sanyasa asrama i.e. at least to renounce mentally all relationships and possessions

svagurum pranamya - Guru’s form is worshipped at the outset to obtain his blessings.

The last two steps i.e. mental sanyasa and guru namaskara are unique to Kaivalya Upanishad as they are not mentioned in Gita.

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