कैवल्योपनिषद्वेद्यं कैवल्यानन्दतुन्दिलम् । कैवल्यगिरिजारामं स्वमात्रं कलयेऽन्वहम् ॥ ॐ सहनाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु । मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ अथाश्वलायनो भगवन्तं परमेष्ठिनमुपसमेत्योवाच । अधीहि भगवन्ब्रह्मविद्यां वरिष्ठां सदा सद्भिः सेव्यमानां निगूढाम् । यथाऽचिरात्सर्वपापं व्यपोह्य परात्परं पुरुषं याति विद्वान् ॥ १॥ तस्मै स होवाच पितामहश्च श्रद्धाभक्तिध्यानयोगादवैहि ॥ २॥ न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः । परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति ॥ ३॥ वेदान्तविज्ञानसुनिश्र्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥ ४॥ विविक्तदेशे च सुखासनस्थः शुचिः समग्रीवशिरःशरीरः । अन्त्याश्रमस्थः सकलेन्द्रियाणि निरुध्य भक्त्या स्वगुरुं प्रणम्य ॥ ५॥ हृत्पुण्डरीकं विरजं विशुद्धं विचिन्त्य मध्ये विशदं विशोकम् । अचिन्त्यमव्यक्तमनन्तरूपं शिवं प्रशान्तममृतं ब्रह्मयोनिम् ॥ ६॥ तमादिमध्यान्तविहीनमेकं विभुं चिदानन्दमरूपमद्भुतम् । var तथादि उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् । ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात् ॥ ७॥ स ब्रह्मा स शिवः सेन्द्रः सोऽक्षरः परमः स्वराट् । स एव विष्णुः स प्राणः स कालोऽग्निः स चन्द्रमाः ॥ ८॥ स एव सर्वं यद्भूतं यच्च भव्यं सनातनम् । ज्ञात्वा तं मृत्युमत्येति नान्यः पन्था विमुक्तये ॥ ९॥ सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । सम्पश्यन्ब्रह्म परमं याति नान्येन हेतुना ॥ १०॥ आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ज्ञाननिर्मथनाभ्यासात्पापं दहति पण्डितः ॥ ११॥ var पाशं स एव मायापरिमोहितात्मा शरीरमास्थाय करोति सर्वम् । स्त्र्यन्नपानादिविचित्रभोगैः स एव जाग्रत्परितृप्तिमेति ॥ १२॥ स्वप्ने स जीवः सुखदुःखभोक्ता स्वमायया कल्पितजीवलोके । सुषुप्तिकाले सकले विलीने तमोऽभिभूतः सुखरूपमेति ॥ १३॥ पुनश्च जन्मान्तरकर्मयोगात्स एव जीवः स्वपिति प्रबुद्धः । पुरत्रये क्रीडति यश्च जीवस्ततस्तु जातं सकलं विचित्रम् । आधारमानन्दमखण्डबोधं यस्मिँल्लयं याति पुरत्रयं च ॥ १४॥ एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापश्च पृथ्वी विश्वस्य धारिणी ॥ १५॥ यत्परं ब्रह्म सर्वात्मा विश्वस्यायतनं महत् । सूक्ष्मात्सूक्श्मतरं नित्यं तत्त्वमेव त्वमेव तत् ॥ १६॥ जाग्रत्स्वप्नसुषुप्त्यादिप्रपञ्चं यत्प्रकाशते । तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धैः प्रमुच्यते ॥ १७॥ त्रिषु धामसु यद्भोग्यं भोक्ता भोगश्च यद्भवेत् । तेभ्यो विलक्षणः साक्शी चिन्मात्रोऽहं सदाशिवः ॥ १८॥ मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् ॥ १९॥ ॥ प्रथमः खण्डः ॥ १॥ अणोरणीयानहमेव तद्वन्महानहं विश्वमहं विचित्रम् । पुरातनोऽहं पुरुषोऽहमीशो हिरण्मयोऽहं शिवरूपमस्मि ॥ २०॥ अपाणिपादोऽहमचिन्त्यशक्तिः पश्याम्यचक्षुः स शृणोम्यकर्णः । अहं विजानामि विविक्तरूपो न चास्ति वेत्ता मम चित्सदाऽहम् ॥ २१ वेदैरनेकैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् । न पुण्यपापे मम नास्ति नाशो न जन्म देहेन्द्रियबुद्धिरस्ति ॥ २२॥ न भूमिरापो न च वह्निरस्ति न चानिलो मेऽस्ति न चाम्बरं च । एवं विदित्वा परमात्मरूपं गुहाशयं निष्कलमद्वितीयम् ॥ २३ समस्तसाक्षिं सदसद्विहीनं प्रयाति शुद्धं परमात्मरूपम् ॥ यः शतरूद्रियमधीते सोऽग्निपूतो भवति सुरापानात्पूतो भवति स ब्रह्महत्यायाः पूतो भवति स सुवर्णस्तेयात्पूतो भवति स कृत्याकृत्यात्पूतो भवति तस्मादविमुक्तमाश्रितो भवत्यत्याश्रमी सर्वदा सकृद्वा जपेत् ॥ अनेन ज्ञानमाप्नोति संसारार्णवनाशनम् । तस्मादेवं विदित्वैनं कैवल्यं पदमश्नुते कैवल्यं पदमश्नुत इति ॥ २४॥ द्वितीयः खण्डः ॥ २॥ ॐ सहनाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु । मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इत्यथर्ववेदीया कैवल्योपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1.Then Ashvalayana approached the Lord Paramesthi (Brahma) and said: Teach, O Lord, the knowledge of Brahman, the highest, always cultivated by the good, hidden and by which a wise man drives away instantly all the sins and reaches the Purusha higher than the high. 2. And to him, the Grandsire (Brahma) said, “Know (this) by means of faith, devotion and meditation. Not by work, nor by progeny, nor by wealth, but by renunciation, some attained immortality. 3. Higher than heaven, seated in the cave (Buddhi), that shines, (which) the self-controlled attain – the self-controlled, who being of pure minds have well ascertained the Reality, by the knowledge of Vedanta, and through Sannyasa or renunciation. In the sphere of Brahma, at the time of cosmic dissolution, they all get liberated from the highest (apparent) immortality of the manifested universe. 4-5. In a secluded place, sitting in an easy posture, pure, with a neck, head, and body erect, living in the last of the orders of religious life, having controlled all the sense, saluting his own preceptor with reverence, meditating within the lotus of the heart (on Brahman), untainted, pure, clear and griefless. 6. (Who is) unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful. 7. Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him who is the source of all, the witness of all and is beyond darkness (i.e. Avidya). 8. He is Brahma, He is Shiva, He is Indra, He is the Immutable, the Supreme, the Self-luminous, He alone is Vishnu, He is Prana, He is Time and Fire, He is the Moon. 9. He alone is all that was, and all that will be, the Eternal; knowing Him, one transcends death; there is no other way to freedom. 10. Seeing the Atman in all beings, and all beings in the Atman, one attains the highest Brahman – not by any other means. 11. Making the Atman the (lower) Arani, and OM the upper Arani, by the repeated friction of knowledge, a wise man burns up the bond. 12. With his self thus deluded by Maya or ignorance, it is he who identifies himself with the body and does all sorts of things. In the waking state it is he (the Jiva) who attains satisfaction through the varied objects of enjoyment, such as women, food, drink, etc. 13. In the dream-state that Jiva feels pleasure and pain in a sphere of existence created by his own Maya or ignorance. During the state of profound sleep, when everything is dissolved (into their causal state), he is overpowered by Tams or non-manifestation and comes to exist in his form of Bliss. 14. Again, through his connection with deeds done in previous births, that very Jiva returns to the dream-state, or the waking state. The being who sports in the three cities (viz., the states of wakefulness, dream and profound sleep) – from Him has sprung up all diversity. He is the substratum, the bliss, the indivisible Consciousness, in whom the three cities dissolve themselves. 15. From This spring up Prana (Vitality), mind, all the organs, sky, air, fire, water and the earth that supports all. 16. That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That. 17. “That which manifests the phenomena, such as the states of wakefulness, dream and profound sleep, I am that Brahman” – realising thus one is liberated from all bonds. 18. What constitute the enjoyable, the enjoyer, and the enjoyment, in the three abodes – different from them all am I, the Witness, the Pure Consciousness, the Eternal Good. 19. In me alone is everything born, in me does everything rest, and in me is everything dissolved. I am that Brahman, the secondless. 20. I am minuter than the minute, I am likewise the greatest of all, I am the manifold universe. I am the Ancient One, the Purusha and the Ruler, I am the Effulgent One, and the All-good. 21. Without arms and legs am I, of unthinkable power; I see without eyes, and I hear without ears. I know all, and am different from all. None can know me. I am always the Intelligence. 22. I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction, I have no birth, nor any self-identity with the body and the organs. 23-24. For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Paramatman Itself. 25. He who studies the Shatarudriya, is purified as by the Fires, is purified from the sin of drinking, purified from the sin of killing a Brahmana, from deeds done knowingly or unawares. Through this he has his refuge in Shiva, the Supreme Self. One who belongs to the highest order of life should repeat this always or once (a day). 26. By means of this, one attains the Knowledge that destroys the ocean of Samsara or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Kaivalyopanishad, included in the Krishna-Yajur-Veda.
kaivalyopaniṣadvedyaṃ kaivalyānandatundilam । kaivalyagirijārāmaṃ svamātraṃ kalaye'nvaham ॥ oṃ sahanāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvināvadhītamastu । mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ athāśvalāyano bhagavantaṃ parameṣṭhinamupasametyovāca । adhīhi bhagavanbrahmavidyāṃ variṣṭhāṃ sadā sadbhiḥ sevyamānāṃ nigūḍhām । yathā'cirātsarvapāpaṃ vyapohya parātparaṃ puruṣaṃ yāti vidvān ॥ 1॥ tasmai sa hovāca pitāmahaśca śraddhābhaktidhyānayogādavaihi ॥ 2॥ na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānaśuḥ । pareṇa nākaṃ nihitaṃ guhāyāṃ vibhrājate yadyatayo viśanti ॥ 3॥ vedāntavijñānasuniśrcitārthāḥ saṃnyāsayogādyatayaḥ śuddhasattvāḥ । te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve ॥ 4॥ viviktadeśe ca sukhāsanasthaḥ śuciḥ samagrīvaśiraḥśarīraḥ । antyāśramasthaḥ sakalendriyāṇi nirudhya bhaktyā svaguruṃ praṇamya ॥ 5॥ hṛtpuṇḍarīkaṃ virajaṃ viśuddhaṃ vicintya madhye viśadaṃ viśokam । acintyamavyaktamanantarūpaṃ śivaṃ praśāntamamṛtaṃ brahmayonim ॥ 6॥ tamādimadhyāntavihīnamekaṃ vibhuṃ cidānandamarūpamadbhutam । var tathādi umāsahāyaṃ parameśvaraṃ prabhuṃ trilocanaṃ nīlakaṇṭhaṃ praśāntam । dhyātvā munirgacchati bhūtayoniṃ samastasākṣiṃ tamasaḥ parastāt ॥ 7॥ sa brahmā sa śivaḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ । sa eva viṣṇuḥ sa prāṇaḥ sa kālo'gniḥ sa candramāḥ ॥ 8॥ sa eva sarvaṃ yadbhūtaṃ yacca bhavyaṃ sanātanam । jñātvā taṃ mṛtyumatyeti nānyaḥ panthā vimuktaye ॥ 9॥ sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani । sampaśyanbrahma paramaṃ yāti nānyena hetunā ॥ 10॥ ātmānamaraṇiṃ kṛtvā praṇavaṃ cottarāraṇim । jñānanirmathanābhyāsātpāpaṃ dahati paṇḍitaḥ ॥ 11॥ var pāśaṃ sa eva māyāparimohitātmā śarīramāsthāya karoti sarvam । stryannapānādivicitrabhogaiḥ sa eva jāgratparitṛptimeti ॥ 12॥ svapne sa jīvaḥ sukhaduḥkhabhoktā svamāyayā kalpitajīvaloke । suṣuptikāle sakale vilīne tamo'bhibhūtaḥ sukharūpameti ॥ 13॥ punaśca janmāntarakarmayogātsa eva jīvaḥ svapiti prabuddhaḥ । puratraye krīḍati yaśca jīvastatastu jātaṃ sakalaṃ vicitram । ādhāramānandamakhaṇḍabodhaṃ yasmim̐llayaṃ yāti puratrayaṃ ca ॥ 14॥ etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca । khaṃ vāyurjyotirāpaśca pṛthvī viśvasya dhāriṇī ॥ 15॥ yatparaṃ brahma sarvātmā viśvasyāyatanaṃ mahat । sūkṣmātsūkśmataraṃ nityaṃ tattvameva tvameva tat ॥ 16॥ jāgratsvapnasuṣuptyādiprapañcaṃ yatprakāśate । tadbrahmāhamiti jñātvā sarvabandhaiḥ pramucyate ॥ 17॥ triṣu dhāmasu yadbhogyaṃ bhoktā bhogaśca yadbhavet । tebhyo vilakṣaṇaḥ sākśī cinmātro'haṃ sadāśivaḥ ॥ 18॥ mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam । mayi sarvaṃ layaṃ yāti tadbrahmādvayamasmyaham ॥ 19॥ ॥ prathamaḥ khaṇḍaḥ ॥ 1॥ aṇoraṇīyānahameva tadvanmahānahaṃ viśvamahaṃ vicitram । purātano'haṃ puruṣo'hamīśo hiraṇmayo'haṃ śivarūpamasmi ॥ 20॥ apāṇipādo'hamacintyaśaktiḥ paśyāmyacakṣuḥ sa śṛṇomyakarṇaḥ । ahaṃ vijānāmi viviktarūpo na cāsti vettā mama citsadā'ham ॥ 21 vedairanekairahameva vedyo vedāntakṛdvedavideva cāham । na puṇyapāpe mama nāsti nāśo na janma dehendriyabuddhirasti ॥ 22॥ na bhūmirāpo na ca vahnirasti na cānilo me'sti na cāmbaraṃ ca । evaṃ viditvā paramātmarūpaṃ guhāśayaṃ niṣkalamadvitīyam ॥ 23 samastasākṣiṃ sadasadvihīnaṃ prayāti śuddhaṃ paramātmarūpam ॥ yaḥ śatarūdriyamadhīte so'gnipūto bhavati surāpānātpūto bhavati sa brahmahatyāyāḥ pūto bhavati sa suvarṇasteyātpūto bhavati sa kṛtyākṛtyātpūto bhavati tasmādavimuktamāśrito bhavatyatyāśramī sarvadā sakṛdvā japet ॥ anena jñānamāpnoti saṃsārārṇavanāśanam । tasmādevaṃ viditvainaṃ kaivalyaṃ padamaśnute kaivalyaṃ padamaśnuta iti ॥ 24॥ dvitīyaḥ khaṇḍaḥ ॥ 2॥ oṃ sahanāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvināvadhītamastu । mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ityatharvavedīyā kaivalyopaniṣatsamāptā ॥