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The Kaivalya Upanishad
OM. Aswalayana to the Lord Parameshthi came and said, Teach me, Lord, the highest knowledge of Brahman, the secret knowledge ever followed by the saints, how the wise man swiftly putting from him all evil goeth to the Purusha who is higher than the highest.
Commentary
The Lord Parameshthi is Brahma—not the Creator Hiranyagarbha, but the soul who in this kalpa has climbed up to be the instrument of Creation, the first in time of the Gods, the Pitamaha or original & general Prajapati, the Pitamaha, because all the fathers or special Prajapatis, Daksha and others, are his mind born children. The confusion between the Grandsire and the Creator, who is also called Brahma, is common; but the distinction is clear. Thus in the Mundaka Upanishad ब्रह्मा देवानां प्रथमः संबभूव, it is the first of Gods, the earliest birth of Time, the father of Atharva, and not the unborn eternal Hiranyagarbha. In the Puranas Brahma is described as in fear of his life from Madhu and Kaitabha, and cannot be the fearless and immortal Hiranyagarbha. Nor would it be possible for Aswalayana to come to Hiranyagarbha and say “Teach me, Lord,” for Hiranyagarbha has no form nor is He approachable nor does He manifest Himself to men as Shiva and Vishnu do. He is millionfold, Protean, intangible, and for that reason He places in each cycle a Brahma or divine Man between Him and the search and worship of men. It is Brahma or divine Man who is called Parameshthi or the one
Page – 288 full of Parameshtham, that which is superlative and highest,—Hiranyagarbha. The power of Hiranyagarbha is in Brahma and creates through him the nama and rupa of things in this cycle. To Brahma Parameshthi Aswalayana comes as a disciple to a master and says to him, Lord, teach me the Brahmavidya. He specifies the kind of knowledge he requires. It is varishtha, the best or highest, because it goes beyond the triple Brahman to the Purushottam or Most High God; it is secret, because even in the ordinary teaching of Vedanta, Purana and Tantra it is not expressed, it is always followed by the saints, the initiates. The santah or saints are those who are pure of desire and full of knowledge, and it is to these that the secret knowledge has been given सदा, from the beginning. He makes his meaning yet clearer by stating the substance of the knowledge— यथा, how, by what means won by knowledge, विद्वान्, one can swiftly put sin from him and reach Purushottam. There are three necessary elements of the path to Kaivalya,—first, the starting point, vidya, right knowledge, implying the escape from ignorance, non-knowledge and false knowledge; next, the process or means, escape from सर्वपापं, all evil, i.e., sin, pain and grief; last, the goal, Purushottam, the Being who is beyond the highest, that is, beyond Turiya, being the Highest. By the escape from sin, pain and grief one attains absolute ananda, and by ananda, the last term of existence, we reach that in which ananda exists. What is that? It is not Turiya who is shivam, shantam, adwaitam, sacchidanandam, but that which is beyond shivam and ashivam, good and evil, shantam and kalilam, calm and chaos, dwaitam and adwaitam, duality and unity. Sat, Chit and Ananda are in this Highest, but He is neither Sat, Chit nor Ananda nor any combination of these. He is All and yet He is neti, neti, He is One and yet He is many. He is Parabrahman and He is Parameswara. He is Male and He is Female. He is Tat and He is Sa. This is the Higher than the Highest. He is the Purusha, the Being in whose image the world and all the Jivas are made, who pervades all and underlies all the workings of Prakriti as its reality and self. It is this Purusha that Aswalayana seeks.
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