Kaivalya Upanishad
This is one among the prominent Upanishads of India. There
is no better lesson for mukthi or salvation. It starts with the santhipata “Ohm
Sahanavavathu”. This is a dialogue between Brahma and Aswalayana maharshi. The
sage approaches Brahma in all humility and requests him to impart Brahma vidya.
He wants to know the means by which all wise people overcome their sins of
previous births and attain moksha and brahma gives him the following reply. He
stresses the importance of sraddha (concentration) and Dhyana (contemplation)
and Yoga in order to attain Brahmajnana. He advises him to follow the same path
of great yogis. In the third stanza he gives a very important verdict.
“Na karmana na prajaya tanena
Thyage naivac amritha
Tatwa maanaswuku
Paraena naakam nihitham guhaayam
Vibrajathae yadhya thio vishandhi”
[The great truth (Paramatma) cannot be understood
through wealth, children or karma. The only means for this is thyaga or
sacrifice. This is the glorious path shown by the Yogis. Brahma loka is
attainable only by great yogis.
Stanza
4 prescribes the most important abhyasa (practice) towards attaining Brahma
loka. It demands great learning of the ultimate truth regarding and meticulous
practice of Yoga. Only such Yogis will be eligible to attain amrithatwa.
Stanza 7
gives us all the qualifiers of the great paramaatman. In order to portray him numerous
words like achinthyan, avyakthan, ananantha swaroopi, kalyanakaari, adwayan,
adwiteeyan, sarvavyapi, anandachaithanyam, aroopan, amrithaswaroopan,
aadhimadhyanthe viheenan, chitaanandhan, parameswaran, mukkannan, neelakantan
etc are used.
Stanza
8 clearly states that the same like Brahma, Siva, Indra, Akshara, Brahma, Prana,
Agni, kalan, Bhuda, bhavya, sanathana etc. One who understands this overcomes
death. One has to see the same soul in all the elements and he alone attains
eternal life. The following stanzas also give a detailed description of the
same line of thought.
When
we come to stanza 16 we find the philosophy of ‘Tatwamasi’ very well
delineated.
“Yat param Brahma sarvaatma.
Viswasyaayatanam mahat sukshmarth sukshmataram
Nityam tatwamevatwa mevatat"
[That parabrahma which is immortal, which is beyond
the eyes of even complex machines and remains the cause of anything and
everything in this universe that soul which is the spirit (prana) of all
creations, that is in you. That thou art”
Stanza
19 reads as follows:
Maievasakalam jaatham
Mai sarvam prathistitham
Mai sarvam layam
Yaathi tad Brahmaadwaya asmyaham
[Everthing
orginates from me, everything resides in me and in the end everything merges in
me . I am that Adya Brahma.]
Stanza
20 to 24 depicts the resplendent God who is all powerful. We get superb picture
of the qualities of Parabrahma who is beyond the reach of all. He is Chit
Swaroopa. He comprehends everything even without intelligence; sees everything
without eyes; hears everything without ears. He alone prescribes the Vedas. He
is the creator of Vedas. All the Vedas praise Him alone. He is beyond birth and
death. Sins don’t touch Him so is righteousness. He is beyond body, mind and
intelligence. As per as he is concerned there is no earth, water, fire, air or
sky. Only one who realizes such magnitude can attain eternal life or moksha.
The
final stanza emphasis the same argument and states that one who understands the
ultimate truth becomes eligible for Kaivalya mukthi.
Dr. Karickam