Kaivalya Upanishad – 1

 

Shanthi Mantra & Mantra 1

Upanishads form the end portion of Vedas, Veda anta bhaga, and are called Vedanta as well. Since this portion deals with the knowledge of Brahman and its realization and gives the knowledge of jiva, the individual, jagat, the universe and their relationship with each other and with Brahman, this is the philosophical portion of Vedas and is called the jnana khanda.  Upanishad is given many meanings. One of them is by splitting Upanishad as upa+ni+shad where ‘Upa’ stands for ‘to approach’; ‘ni’ stands for ‘steadfast’; ‘shad’ for ‘to destroy”. Together the word  ‘Upanishad’ is interpreted to mean that knowledge, which destroys the ignorance of Brahman of those who approach it with shraddah and mumukshutvam and steadfastly abide by its teaching, in short BrahmaVidya, knowledge of Brahman, the Cosmic Supreme.  The word Upanishad primarily refers to the knowledge of the Brahman, and secondarily to the book that contains the knowledge of Brahman. 

The Kaivalya Upanishad belongs to the Atharvana Veda and is considered to be a minor Upanishad as it does not belong to the group of ten for which Sri Aadhi Sankara has written commentary and are called ‘Major Upanishads’.  The word Kaivalya comes from the basic word Kevala meaning “alone” and refers to the state of aloneness, of unity and identity with the Supreme Reality, Brahman.  Though small in size, comprising only about 25 mantras, its scope is vast; covering a range of initial spiritual disciplines to the ultimate experience of the Supreme Reality. Kaivalya Upanishad is described by Swami Chinmayananda as one of the striking Upanishads among the ‘Minor’ ones.  In his flowery language Swamiji states “Spun from pure philosophy, carefully carded with subjective experience, the ideas weave themselves into a vivid pattern of the attractive Reality”

This Upanishad opens with the peace invocation (Shanthi Mantra), which is unique to all Upanishads belonging to Atharvana Veda. Through this peace invocation the student prays for 1) sound physical, intellectual and emotional health, 2) A full life of worshipful attitude to all devas and 3) freedom from all types of obstacles that may hinder successful completion of the study and understanding of the Upanishad.  Swami Vivekananda interprets the first two lines of this Shanthi Mantra as” Let positive strong helpful thoughts enter into our brain from childhood”

The Shanthi Mantra, which is self-explanatory, runs as:

“Om bhadram karnebhih shrunuyaama devaah Bhadram pashyemaakshabhiryajatraah I Sthirairangaistushtuvaamsastanoobhih
Vyashema devahitam yadaayuh I Swasti na indro vridhashravaah
Swasti nah pooshaa vishwavedaah I Swasti nastaarkshyo arishtanemih
Swasti no brihaspatir dadhaatu.II  Om shantih, shantih, shantih!  II”

 Om, O Devas, may our ears hear what is good and auspicious! May we see what is auspicious! May we sing your praise, live our allotted span of life in perfect health and strength! May Indra, (who is) extolled in the scriptures, Surya, the all-knowing, Garuda, who saves from all harm, and Brihaspati, who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures and the practice of the truths contained therein! Om peace, peace, peace!

The Shanti Mantra like other Shanthi Mantras, ends with “Om shantih, shantih, shantih! ”.  Here Om is the sound representation of Brahman.  ‘shantih’ stands for the peace that comes from the removal of obstacles to the successful pursuit of study of Upanishad.  The obstacles are classified into three types.  These are:

1. Adhyathmikam – Obstacles arising from within oneself like one’s personal ill-health, negative mood etc. 
2. Aadhi bauthikam – Obstacles arising from other known sources or external situations like ill-health of a family member, noisy neighbourhood etc.
3. Aadhi daivikam – Obstacles arising from unseen sources like floods, storm etc.

Now let us enter the Upanishad proper and see the first Mantra.  The Upanishad opens with a great sage, Asvalayana, a fully qualified student with Chitha suddhi and Chitha ekagratha attained through practice of Karma yoga and Upasana yoga, approaching Lord Brahma requesting that he be taught the Brahma Vidya.  The Mantra reads as:

Athasvanalano bhagavantam paramesthinamupasametyovaca I  -

Adhihi bhagavo brahmavidyam varistam, Sada sadbhih sevyamanam nigudham |

Yayaciratsarvapapam vyapohya, Paratparam purusam yati vidvan || 1 ||

Thereafter, the sage Asvalayana approached Lord Brahma and requested (thus) – “Oh Lord! Teach (me) the noblest and the most secret knowledge of Brahman which is pursued constantly by the noble ones and by which (knowledge) the wise man destroys all the papas before long and attains Brahman which is beyond Maya.

The Upanishad begins with the introduction of the guru and disciple so that the teaching can be presented as a dialogue between them. An indirect message is conveyed through this format that Self enquiry should be conducted only with the help of a competent spiritual guide.  It starts with the word ‘atha’ meaning thereafter to emphasise that only after qualifying himself fully through preliminary sadhanas, the disciple, sage Asvalayana, has approached the guru, Lord Brahma, for the knowledge of Brahman.  A guru’s guidance is necessary for acquiring this knowledge is emphasised in Mundaka Upanishad as well wherein it is stated in the second line of Mantra 1-2-12: “Tadvijnanartham sa gurumevabhigacchet, samitpanih srotriyam brahmanistham (to attain that knowledge (Brahma Vidya), he must necessarily approach, with samit in hand, a teacher who is learned in scriptures and established in Brahman). 

This knowledge is called ‘secret’ because it deals with a subject that is deeply hidden to our mind and senses and also it can be understood and absorbed only by the few who are pure at heart.  Lord Krishna calls it in Gita (9-2) ‘rajavidya rajaguhyam ( the greatest knowledge and the greatest secret)’.  Kathopanishad (1-2-7) also states:

Sravanayapi bahubhiryo na labhyah, srnvanto’pi bahavo yam na vidyuh |

Ascaryo vakta kusalo’sya labdha, ascaryo jnata kusalanusistah ||

This knowledge is not available even for listening to many. In spite of listening, many do not understand this. The one who reveals is a wonder. The one who discovers this is a wonder. Instructed by a (spiritual) master, the one who knows (this) is a wonder.  

As only a rare set of people understand and absorb this knowledge, it is called a secret.  The Knowledge is described as destroying all papas.  Not only papas but all karmas also get destroyed can be seen from Lord Krishna’s words in Gita (4-37) “jnanagnih sarvakarmani bhasmasat kurute (The fire of knowledge will destroy all the karmas)”.  Sanchita and Agami karmas are destroyed and Prarabhdha is as good as destroyed for the Jnani, as he is unperturbed by its presence or absence.

-----------------------------------

Mahavakhya

(I received a few queries regarding Mahavakhya, of which I made a reference in my blog "I AM THAT I AM"  So by way of explanation I am publishing here my article that appeared in Medha, the annual magazine of school of Vedic Sciences, Sydney)

A mahavakhya is a Vedic statement that occurs in Upanishad giving the oneness of Jiva with Brahman, which is referred to as Jiva Brahma Ikyam. Swami Chinmayananda calls the mahavakhya an identity revealing statement. Since it reveals the central teaching of the Upanishads, it is called Tatparya Vakhyam. The Vedic statement that refers to Brahman without dealing with Jiva Brahma Ikyam is called avaantara vakhya. Though there are a number of statements giving Jiva Brahma Ikyam, one mahavakhya only from each Veda is chosen, because of its brevity and directness, to represent all mahavakhyas. These four mahavakhyas are:

1)    Prajnanam Brahma –“Consciousness is Brahman”. This occurs in Aitareya Upanishad of Rig Veda

2)    Aham Brahma Asmi – “I am Brahman”.  This occurs in Brihadharanyaka Upanishad of Yajur Veda

3)    Tat Tvam Asi – “That thou Are”.  This occurs in Chandogya Upanishad of Sama Veda.

4)    Ayam Athma Brahma – “This Self is Brahman”.  This occurs in Mandukya Upanishad of Atharvana Veda.

There is a story connecting all these four Mahavakhyas. A sishya went to a guru and told him “Sir, I want to know about Brahman”. Guru asked him to go and meditate on the vakhya “Prajnanam Brahma”. Since this is a vakhya given for meditation practice it is called abhyasa vakhya. The sishya went and meditated on the vakhya. When he meditated on the vakhya, he was startled by the mind-boggling discovery he made and wondered whether the Consciousness that activates him can be the supreme cosmic force, Brahman. So he came to the guru again for confirmation and guru replied affirmatively “Tat Tvam Asi”. Since this is given as a teaching, it is called updesa vakhya. The sishya went and again meditated for a time and then returned to the guru and told him, “Aham Brahmasmi”. Since this vakhya is uttered after realisation it is called anubhuthi vakhya. Guru agreed with him with this statement “Ayam Athma Brahma”. So this is called sammatha vakhya.

Mahavakhya removes the misconception that Self is different from Brahman.  As Brahman is the source of security, peace and happiness, bhedha buddhi makes one run after these searching them elsewhere and Ikya Buddhi i.e. knowledge of identity, makes one realize them within oneself.  Abiding in this knowledge of Jiva Brahma Ikyam at all times, gives one Jivan Mukthi, i.e. Moksha, while living. In that sense mahavakhya gives one, liberating Self Knowledge.  But we should always remember that when Self is equated with Brahman it is like equating water in the ocean with water in a container in the seashore on the basis that both have the same chemical formula H₂O or like equating tiny waves in the ocean with the mighty ocean itself on the basis that both are essentially water only. It is not the individual with the upadhi of sareera triam, equated with the Brahman with the upadhi of prapancha triam. We shall see this briefly taking one of the mahavakhyas for analysis, namely the updesa vakhya.

“Tat Tvam Asi” occurs in Chapter 6 of Chandogya Upanishad, where Guru Uddalaka instructs sishya Svetaketu through examples the nature of Brahman. The importance of this upadesa vakhya can be seen from the fact that it is repeated nine times in the course of the teaching. This statement is in the form of an equation Tat=Tvam.  Equating both sides is not necessary if they are same like, 5 and 5. Again equating both sides is not possible when they are different like, 5 and 8. Equating becomes necessary, only if they appear to be different but, on analysis, they reveal identity like, 5+1 & 8-2. That is what happens in this equation Tat=Tvam, when you take the lakshyartha for Tat and Tvam, instead of the vachyartha.

Vachyartha, which is also called mukhya artha, is the primary meaning and lakshyartha is the secondary meaning. When I say I bought a banana, it means I bought the whole fruit.  But when I say I ate a banana, it refers only to the pulp portion and not to the whole fruit with the skin. In the first instance, we have taken the primary (literal) meaning, vachyartha, for banana i.e. the whole fruit with skin. In the second instance we have taken the secondary (contextual) meaning, lakshyartha, for banana i.e. the edible portion without the inedible skin. For getting the lakshyartha in the place of vachyartha, we employ one of the three following methods:

1)    Jahallakshana – Taking the secondary meaning, excluding the primary meaning. For example when you order takeaway coffee, and you are asked ‘any sugar’ and you reply ‘two spoons’, coffee is given not with two spoons, but with two spoonful sugar mixed.

2)    Ajahallakshana – Taking the secondary meaning, without sacrificing the primary meaning. For example when you order coffee, it is served in a cup which you have not ordered but understood.

3)    Jahadajahallakshana or Bhagatyagalakshana - Retaining certain portion of the primary meaning i.e. primary meaning is partially included and partially excluded as in the case of eating a banana, where only pulp portion is included and the skin portion excluded, while understanding the statement.

We are employing one of the three methods regularly for finding lakshyartha, when the vachyartha does not fit in. Only we are doing it automatically, without our being even aware of it. In the case of the statement, Tat Tvam Asi, when we take the vachyartha of both, we cannot equate the Jiva who is mortal and has all types of limitations and Brahman who is eternal and transcends all limitations. So we go to the lakshyartha of both on the basis of sastras, which is the pramanam for all matters concerning Self and Brahman, that cannot be objectified or conceptualized. Employing bhagatyagalakshana method and taking out the unequal upadhis ie sareera triam in Jiva and prapancha triam in Brahman we are left with Consciousness on both sides of the equation and that is identical. The same is done in anubhuthi vakhya, Aham Brahma Asmi, understanding Aham as standing for the Self , which is consciousness and not as referring to the individual as such with the body mind complex. The other two mahavakhyas, Prajnanam Brahma and Ayam Athma Brahma are much more straightforward as Consciousness is Athma, as per sastras. 

------------------------------