INDIAN INSTITUTE OF SCIENTIFIC HERITAGE Trivandrum 695 018, India (0471-2490149) ,




Aswalaayana, a great student who later become a saint and Rushi approached Lord Parameshti/ Brahma Deva for clarifying the doubts. Almost all the first eighteen Upanishadic subjects are the same. Explanation on the absolute truth, fact and essence of the universe and all living and non living beings.

Aswalaayana asked Lord Parameshti about the highest knowledge that one should know, which is understood by scholars. This knowledge is said to be hidden as a secret for common men. Teach that knowledge through which one can get purified and reach the highest abode.(1)

Lord Parameshti, (Lord Brahma) said, I shall explain about it to you. Concentrate with devotion and dedication during this explanation. (2)

This is the knowledge through which one can attain a level higher than heaven. That can be known not by work/ karma, nor by progeny, nor by wealth, but by renunciation or by relinquishing all the attachments and by living alone. That knowledge is needed to attain immortality. That knowledge is about the one which shines for/ in the self controlled great scholars.(3)

Starting through purifying the mind, opting for the renunciation as the pathway, knowing the deepest knowledge as the aim search for that knowledge which is given in Upanishad. One should know about that. Those who know about this, reach the Brahmaloka, world of Lord Brahma, liberating yourself from everything in the end of life. Only those who got liberated can attain this level immortality. (4)

(How to do Upaasana and saadhana for attaining this level is explained further by Lord Brahma.).The person struggling for getting the brahmajnaana should do the thapas/ penance, sitting in an undisturbed place. He has to sit in such a way that the aasana / seat is very comfortable and effortless. Environment should be clean and pure, looking straight and keeping the body erect, mentally detached from one and all, like a sanyasi, controlling all the senses,


mentally prostrating the gurus /own guru with all respect, meditating by focusing onto the heart and imagining that the heart is a lotus, one can attain the pure, the clear and the untainted griefless level of Brahma saakshaath kaaram. (5)

That omnipotent omnipresent divine power (Brahmam) is unimagineable/ unthinkable, unmanifestable, without beginning and end, it is ever auspicious, peaceful, immortal, origin of the creator, the one which is formless and size less, the only one and that which pervades one and all, wonderful and the knowledge about this is the blissful experience and knowledge (6)

Even by meditating Lord Parameswara with Parvathy, remembering that Lord Parameswara, the powerful, the three eyed, the highest Lord, blue necked, and ever sitting in the abode of tranquility, a yogi reaches to that god directly. Parameswara is the source of the manifested world, the witness of all and he is beyond the darkness and light. (7)

That lord itself /himself is Vishnu, Brahma, Siva, Indra, the supreme, the powerful and the self illuminating divinity. ‘He’ is the jeevaathma, praana….. the time and the fire. ‘He’ is the same moon. (= His power is present in one and all ) (8)

He is the past, present and future of everything, including time and space. He is the eternal of all, knowing this powerful divine power one can attain the immortality and attain complete freedom. (9)

Experiencing one’s own self in all beings and all beings in one’s own self is the feeling that one can attain at the level of kaivalya (= knowing that only one is present ). This is the level of attaining immortality. (sarwa sama bhaava) (10)



(Comparison of generating fire in a yaaga /yajna / fire altar with the human body is explained ) Let the self be the bottom arani (= the wood from which fire is produced by churning during yaaga) and omkaara as the upper arani. Repeat churning (agnyaadhaana) the bottom arani with omkaara and continuously pass through the “jnaana nirmathana abhyaasam” (= repeated churning of self and omkaara ) and the wise men can see the fire from the fire wood as seen during yaaga.. This fire burns all the attachments /thread of attachments for renunciation (11) ( it is advised to chant omkaara continuously during the thapas.

The Jeevaathma (self /consciousness /awareness /… ) itself experiences the pleasure and pain while dreaming (swwapnaavastha). The state of dream is created by Maaya ( no English word for this) through the consciousness (bhodham) itself. (what we are experiencing during dreaming state are non existing). At the state of fast asleep everything gets merged and reaches a level of absolute experienceless state /knowledgless state ( all what ever is heard /seen /discussed /thought/done previously and even their memory vanish ). The body, mind and soul remain in the state of bliss at deep sleep . (13)

Again while waking up, the soul (/consciousness and awareness) come to the normal level keeping all the individuality; remembering again the past and present and future. These three levels of jaagrath, swapana and sushupti are like three cities of human nature. The absolute power of the cosmic is the base of these three levels in all living beings. The individual consciousness disappear/ dissolve in the cosmic consciousness during swapna and sushupti. (14)

From this cosmic consciousness born /evolved /created /formed the praana, mind, all organs, space, air, fire, water and earth ( = pancha bhootha) (15)

That consciousness is the supreme Brahmam existing in all which is manifested in one and all. Which is the self. This supports and guides the universe. It is smaller than the smallest (infinitesimally small) and existing



in eternal light. That is the SELF in everyone and in yourself . That itself is the SELF (aham) (16)

‘That’ one is responsible for the illumination in every illuminating things. That is the one which acting upon us in the jaagrath, swapna and sushupti state. (It is in the state of consciousness, dream and deep sleep). That is the Brahmam, that is the SELF in me and that is I myself, which beyond my body. Knowing this truth, one gets freed from all bondage. (17)

All that constitute, the enjoyer + enjoyable + the experience of enjoyment is this self /consciousness. In all the three states, the consciousness (that) exists in us. It is different from all. That is “ I “ aham/ myself. That is the witness of everything and the whole world exist in this consciousness and awareness as in saakshibhaava / witness. ‘That’ is the most glorious and auspicious. (18)

In ‘me’ the consciousness and awareness of the cosmic power is manifested and so is manipulated in everything. So everything is born from ‘me’ ( from the consciousness present in me). (Another meaning = If I do not have consciousness and awareness these things do not exist for me). And in me, is everything dissolved. I am that non dual Brahmam. I am the advaitham, without two . It is the absolute one and only one. (19)

‘ I’ am smaller than the smallest and also the bigger than the biggest and vast. ’I’ am the manifestation and manipulation of the universe. Wonderful ! I am the past present and future of everything. I am the supreme and the Purusha. I am the prapancha Purusha. I am the supreme ruler , I am the golden colored one and every auspicious. ( I = Jeevaathma / paramaathma /consciousness /awareness /.. (20)

That “ I “ , which is the consciousness and awareness do not have hands and legs. That has unimaginable level of potency /power. It can see without eyes, hear without ears. It does not have any form or size. It knows everything


and there is none who knows “ I “. ‘I ‘is the absolute pure knowledge / consciousness. (21) ( I am not correct “ I “ is )

Vedas give the description about this I (aham brahmaasmi) – consciousness, The Upanishads explain the same consciousness as in prajnaanam brahma, Vedas give mainly the description about this I, for this consciousness ( I ) there is neither merits nor demerits, neither birth nor death, neither creation nor destruction. Neither sensory organs nor functional organs, neither mind, nor thoughts neither wisdom nor intelligence, …….!( 22)

That I is beyond panchabhootha, so neither, pruthvi, ap, theja, vaayu nor akaasa, can explain this .. It is parammathma. Who/ which is dwelling in the heart, it does not have parts and it is one without a second. It / I is the witness of all (happened /happening / will happen), it is beyond both existence and non existence….Oh Aaswalaayana once you know this ‘ I ‘ = aham; you will become this… you will become brahmjnaani you will get brahma saakshaathkaaram, you will get brahmaanandam, you will say aham bahmaasmi you will say thathwamasmi………. (23, 24)

Here ends the first part of KAIVALYOPANISHAD

He who studies this Upanishad and satarudriya mantras becomes purified, from all type sins,. One who knows about this consciousness, himself becomes consciousness and by repeating this he reaches the divine abode. By knowing more and more about this Brahmam, one gets an indescribable change in the life and he can enjoy the fruit of liberation. And thus the position of KAVALYA /- KAIVALYA PADAVI- thus says the phalasruthi (= reward of knowing) of Kaivalyopanishad.

Kaivalyopanishad which belongs to Atharva veda ends here !



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