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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