The Path to God-Realization (The Kaivalya Upanishad Explained)

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Preface Action and devotion must be integrated. A life without action is no life. Nature is always active and dynamic. All our internal organs are continuously functioning. The external world is ordered as day and night, the cycles of the seasons, and the movement of the stars and planets. The operation and function of human organs and the three states of life waking, dreaming, and deep sleep-are ordered. When disorder arises, discomfort, disease, and difficulty will manifest. Overseeing external nature we find certain rules, principles, and guiding forces that science calls the laws of nature. Understanding these principles expands the domain of human knowledge. Internally we want to understand the body and its functions, so we can take care of it. However, we also need higher knowledge regarding the inner aspects of life. We need knowledge of the mind, emotion, ego, and the like. But knowledge does not end here. We must seek the source of peace and happiness; we must discover how to live a life of perfect joy and bliss. This is the esoteric spiritual knowledge. Spiritual knowledge opens the eyes with wonder, then a gradual experience of the divine power evolves, which is behind everything. This knowledge tunes us with God. From such knowledge humility and thanksgiving develop and appear daily. Life becomes a journey of love and devotion.

Three aspects of human life-action, knowledge, and love can be explained as the efficiency of the hands, head, and heart. The efficiency of our hands is action. Developing expertise in the head is knowledge, and excellence in the heart is love or devotion. When these three are integrated, a person becomes enlightened, or realized. Since time immemorial the Vedic rishis sought harmony between inner and outer living, balancing the external world and inner life. Inner contentment and contemplative living resulted in a minimal use of nature.

This knowledge is discovered with self-discipline and an inner quest. The knowledge was revealed to the rishis, and they transmitted this knowledge through the guru-disciple tradition. As time passed, the knowledge was written down and edited into what became the Vedas. The Vedas are called "the book of knowledge." As is well known, the Vedas are four in number: the Rik, the Yajuh, the Sama, and the Atharva. Each Veda has an auxiliary Veda, an Upaveda. Ayurveda (the knowledge of life) belongs to the Rig Veda. Dhanurveda (the science of administration, law, and order, including military rules) belongs to the Yajuh. Gandharvaveda (the knowledge of art, music, and entertainment) is the Upaveda of the Sama, and Sthapatyaveda (the science of mechanics and architecture) belongs to the Atharva.

Each Veda is divided into four parts: Samhita is the mantras in the Vedas, chanted lyrically. Brahmana is the ritualistic practices. Aranyaka is the different forms of inner practices, and Upanishad (Vedanta) is the knowledge of the supreme Reality.

The last part of a Veda is the Vedanta, vedänam antah, "the end of the Veda," and it is referred to as the Upanishad. When a Veda is knowledge, the end of knowledge is pure love or perfect union, the supreme Knowledge. Vedanta is the Upanishads, also described as brahma vidya, the knowledge of Brahman, the Absolute. Other sacred texts such as the Brahma Sutra and countless books written by the acharyas elucidate the philosophy of Vedanta and are included as part of it.

Let us understand the meaning of Upanishad. The word Upanishad is derived from the root verb sad with two prefixes: upa and ni. The verb sad has several usages, such as "to sit," "to destroy," and "to approach." Upa is "near," and ni is "down."

The first meaning of Upanishad is to sit down near a teacher and accumulate knowledge. The guru-preceptor instructs, and the pupils listen with rapt attention. Imagine this happening in the shade of a banyan tree. The disciples surround the guru-preceptor and listen, then reflect upon the instructions in deep contemplation and meditation. This was life in the ancient hermitages during the Vedic period.

Introduction Just as fire hides in wood and manifests when in contact with live fire, similarly, the Vedanta is hidden in the Vedas. When sincere seekers come in contact with a guru-preceptor, and their service and humility arouse love and compassion in the beloved teacher's mind and heart, the practical teachings in the Vedas are revealed. As a result, seekers are inspired by the teachings, and with practice seckers are realized.

The Upanishads are properly understood by receiving practical teachings from an expert teacher and listening with the correct attitude. The meanings cannot be grasped merely by reading.

We have discussed that the word Upanishad has several meanings: "to sit near God or the guru-preceptor," "to eliminate vices," and "to reach Truth (Brahman)." One must be near Truth or follow the path of Truth. How can we be close to Truth? Are we ready to be in Truth?

The Holy Bible (John 8:32) says, "You should know truth, and the truth shall make you free." Truth is the only way to freedom. The Upanishads (Shvetashvatara Upanishad 3:8) emphasize na anyah panthalt: "There is no other way." Where falsehood and hypocrisy reign, we are far from truth. Where truth is strong, simplicity thrives. Where truth endures, love is prolific, and God communion is fostered because God is Truth.

The Kaivalya Upanishad helps us understand truth. The Vedanta teaches that truth is what remains in three periods of time without change. Anything present in only one period is not truth. The gold in an ornament existed before it assumed form. When the ornament is broken, the gold remains. From the ornament's point of view gold is reality, and the name and form of the ornament is a temporary assumption, not truth. In the universe only Brahman is reality (Truth); all names and forms are merely temporary existence, not real.

The Upanishads open the door of understanding for such knowledge. They help us dive deep into meditation with the knowledge to become established in Truth. Knowledge of the Self is expounded in the scriptures (shastras). That is why the shastras (scriptures) are defined as sualaḥh apraptam tat sastrena bodhitavyam: "What you cannot know easily is taught and made understood by the scriptures." It is also said, darpane mukha darśanavat sastre atma darsana: "Just as we need a mirror to look at our face, we need the shastra (scripture) to know the inner Self."

The Upanishads are the most practical and sophisticated texts on Vedanta; they help us realize the Absolute with right understanding and meditation. Every Veda has several Upanishads. Our present text is part of the Atharva Veda, the fourth Veda.

What is the meaning of Atharva?

Atharva is derived from the word atha and the verb ri. Atha is an auspicious sound like om, and it is used at the beginning of all sutra books (in the first sutra), such as Yoga Sutra, Bhakti Sutra, and Brahma Sutra. Atha also means "here," "now," and "thereafter." This word has two syllables, a and tha. A is Brahman, and tha is sthiti (steadiness, being established). Thus, atha refers to being established in Divinity.

The verb ri means "to move," "to go," "to obtain," "to gain," and also "to excite" and "to raise one's voice." The word atharva is the movement toward attaining goodness and auspiciousness. Atharva can also be derived from the two words atha and arvan, which mean "movement" and "going." Atharva is movement toward auspiciousness. Atharva also has other usages such as a fire worshipper, the name of the first born of Lord Brahma, the creator; Lord Shiva; anything without a limb, like a Shiva lingam one who is very old, and the name of Sage Vasishtha.

**Contents and Sample Pages**