Author: Traditional
The Kaivalya Upanishad is a concise and profound sacred text of Hinduism that explores the ultimate spiritual liberation known as Kaivalya. Classified among the minor Upanishads, it belongs to the Atharvaveda (and is also linked to the Krishna Yajurveda). It is highly revered in the Advaita Vedanta tradition for its direct and uncompromising teachings on non-dualism.
Kaivalya: The term stems from the Sanskrit root kevala, meaning "alone," "absolute," or "pure". It represents the state of supreme spiritual liberation (moksha) where the individual soul (jiva) realizes its ultimate oneness with the Supreme Reality (Brahman).
Oneness: The Upanishad declares that the individual Self (Atman) is identical to the universal Brahman, and that the perception of separation is simply an illusion (maya).
Chapter 1: Chapter 1
Verse #1
ॐ अथाश्वलायनो भगवन्तं परमेष्ठिनमुपसमेत्योवाच |
अधीहि भगवन्ब्रह्मविद्यां वरिष्ठां सदा सद्भिः सेव्यमानां निगूढाम् |
ययाऽचिरात्सर्वपापं व्यपोह्य परात्परं पुरुषं याति विद्वान् १॥ ||
oṃ athāśvalāyano bhagavantaṃ parameṣṭhinamupasametyovāca | adhīhi bhagavanbrahmavidyāṃ variṣṭhāṃ sadā sadbhiḥ sevyamānāṃ nigūḍhām | yayā'cirātsarvapāpaṃ vyapohya parātparaṃ puruṣaṃ yāti vidvān 1.. ||
o athasvalayano bhagavanta paramesthinamupasametyovaca | adhihi bhagavanbrahmavidya varistha sada sadbhi sevyamana niguham | yaya'ciratsarvapapa vyapohya paratpara purusa yati vidvan 1.. ||
1. O Bhagavan! Teach me the highest science of Reality, cultivated always by the good people, which is ever a hidden secret for man, a Knowledge by which a wise man, discarding all sins, can reach the highest ‘Puruṣa.’
Verse #2
तस्मै स होवाच पितामहश्च श्रद्धाभक्तिध्यानयोगादवैहि |
२॥ ||
tasmai sa hovāca pitāmahaśca śraddhābhaktidhyānayogādavaihi | 2.. ||
tasmai sa hovaca pitamahasca sraddhabhaktidhyanayogadavaihi | 2.. ||
2. To him the grandsire (Brahmā) said, “Know this by means of faith, devotion and meditation.”
Verse #3
न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः |
परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति ३॥ ||
na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānaśuḥ | pareṇa nākaṃ nihitaṃ guhāyāṃ vibhrājate yadyatayo viśanti 3.. ||
na karmana na prajaya dhanena tyagenaike amtatvamanasu | parena naka nihita guhaya vibhrajate yadyatayo visanti 3.. ||
3. Not by work, nor by progeny, nor by wealth, but by renunciation alone, immortality is attained. Higher than heaven, seated in the cave of the intellect, It shines, which the seekers attain.
Verse #4
वेदान्तविज्ञानसुनिश्र्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः |
ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ४॥ ||
vedāntavijñānasuniśrcitārthāḥ saṃnyāsayogādyatayaḥ śuddhasattvāḥ | te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve 4.. ||
vedantavijnanasunisrcitartha sanyasayogadyataya suddhasattva | te brahmalokesu parantakale paramta parimucyanti sarve 4.. ||
4. Those who are pure in mind, striving through the path of renunciation, come to ascertain clearly the deeper imports of the Knowledge, which is the theme of the Upaniṣads (Vedānta); they, in the end, gain the world of Brahmā, and liberating themselves from everything gain the highest immortality.
Verse #5
विविक्तदेशे च सुखासनस्थः शुचिः समग्रीवशिरःशरीरः |
अत्याश्रमस्थः सकलेन्द्रियाणि निरुध्य भक्त्या स्वगुरुं प्रणम्य |
हृत्पुण्डरीकं विरजं विशुद्धं विचिन्त्य मध्ये विशदं विशोकम् ५॥ ||
viviktadeśe ca sukhāsanasthaḥ śuciḥ samagrīvaśiraḥśarīraḥ | atyāśramasthaḥ sakalendriyāṇi nirudhya bhaktyā svaguruṃ praṇamya. | hṛtpuṇḍarīkaṃ virajaṃ viśuddhaṃ vicintya madhye viśadaṃ viśokam 5.. ||
viviktadese ca sukhasanastha suci samagrivasirasarira | atyasramastha sakalendriyani nirudhya bhaktya svaguru pranamya. | htpunarika viraja visuddha vicintya madhye visada visokam 5.. ||
5. In an undisturbed place, clean and pure, resting in a comfortable posture, with neck, head and body held erect in one line, in a mental attitude of sannyāsa, having controlled all the senses, saluting one’s own Teacher mentally with reverence, meditate within the lotus of the heart (on Brahman), the untainted, the pure, the clear and the griefless.
Verse #6
अचिन्त्यमव्यक्तमनन्तरूपं शिवं प्रशान्तममृतं ब्रह्मयोनिम् |
तथादिमध्यान्तविहीनमेकं विभुं चिदानन्दमरूपमद्भुतम् ॥६॥ ||
acintyamavyaktamanantarūpaṃ śivaṃ praśāntamamṛtaṃ brahmayonim | tathādimadhyāntavihīnamekaṃ vibhuṃ cidānandamarūpamadbhutam ..6.. ||
acintyamavyaktamanantarupa siva prasantamamta brahmayonim | tathadimadhyantavihinameka vibhu cidanandamarupamadbhutam ..6.. ||
6. The unthinkable, the unmanifest, the one of endless forms, the ever auspicious, the peaceful, the immortal, the origin of the very Creator, the one without a beginning, a middle and an end, the only one, the all-pervading, the Knowledge-Bliss, the formless, and the wonderful.
Verse #7
उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् |
ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात् ७॥ ||
umāsahāyaṃ parameśvaraṃ prabhuṃ trilocanaṃ nīlakaṇṭhaṃ praśāntam | dhyātvā munirgacchati bhūtayoniṃ samastasākṣiṃ tamasaḥ parastāt 7.. ||
umasahaya paramesvara prabhu trilocana nilakantha prasantam | dhyatva munirgacchati bhutayoni samastasaksi tamasa parastat 7.. ||
7. By meditating upon Lord Parameśvara consorted by mother Umā, the highest Lord, the all-powerful, the three eyed, the blue necked and the ever tranquil, a true man of reflection reaches Him, who is the source of all the manifested world, the witness of all and the one who is beyond all darkness.
Verse #8
स ब्रह्मा स शिवः सेन्द्रः सोऽक्षरः परमः स्वराट् |
स एव विष्णुः स प्राणः स कालोऽग्निः स चन्द्रमाः ८॥ ||
sa brahmā sa śivaḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ | sa eva viṣṇuḥ sa praanah sa kālo'gniḥ sa candramāḥ 8.. ||
sa brahma sa siva sendra so'ksara parama svarat | sa eva visnu sa praanah sa kalo'gni sa candrama 8.. ||
8. He is Brahmā, He is Śiva, He is Indra, He is the immutable, the Supreme, the Self-luminous. He alone is Viṣṇu, He is Prāṇa, He is Time and Fire. He is the Moon.
Verse #9
स एव सर्वं यद्भूतं यच्च भव्यं सनातनम् |
ज्ञात्वा तं मृत्युमत्येति नान्यः पन्था विमुक्तये ९॥ ||
sa eva sarvaṃ yadbhūtaṃ yacca bhavyaṃ sanātanam | jñātvā tam mṛtyumatyeti nānyaḥ panthā vimuktaye 9.. ||
sa eva sarva yadbhuta yacca bhavya sanatanam | jnatva tam mtyumatyeti nanya pantha vimuktaye 9.. ||
9. He alone is all that was, and all that will be, the eternal; knowing Him, one goes beyond the sting of death; there is no other way to reach complete freedom.
Verse #10
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
सम्पश्यन्ब्रह्म परमं याति नान्येन हेतुना १०॥ ||
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani | sampaśyanbrahma paramaṃ yāti nānyena hetunā 10.. ||
sarvabhutasthamatmana sarvabhutani catmani | sampasyanbrahma parama yati nanyena hetuna 10.. ||
10. Experiencing one’s own Self in all beings and all beings in the Self, one attains the highest Brahman and not by any other means.
Verse #11
आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् |
ज्ञाननिर्मथनाभ्यासात्पाशं दहति पण्डितः ११॥ ||
ātmānamaraṇiṃ kṛtvā praṇavaṃ cottarāraṇim | jñānanirmathanābhyāsātpāśaṃ dahati paṇḍitaḥ 11.. ||
atmanamarani ktva pranava cottararanim | jnananirmathanabhyasatpasa dahati panita 11.. ||
11. Making the ego the ‘lower araṇi’ and Om the ‘upper araṇi’, through the practice of repeated churning of Knowledge (jñāna-nirmathana-abhyāsa) a wise man burns up all the chords of his bondage.
Verse #12
स एव मायापरिमोहितात्मा शरीरमास्थाय करोति सर्वम् |
स्त्र्यन्नपानादिविचित्रभोगैः स एव जाग्रत्परितृप्तिमेति १२॥ ||
sa eva māyāparimohitātmā śarīramāsthāya karoti sarvam | stryannapānādivicitrabhogaiḥ sa eva jāgratparitṛptimeti 12.. ||
sa eva mayaparimohitatma sariramasthaya karoti sarvam | stryannapanadivicitrabhogai sa eva jagratparitptimeti 12.. ||
12. The Self, deluded by māyā is he, who identifying with the body does all actions (all perceptions, feelings and thoughts). In the waking state it is he (this jīva), who reaches full gratification through the varied objects of enjoyment such as woman, food, wine and so on.
Verse #13
स्वप्ने स जीवः सुखदुःखभोक्ता स्वमायया कल्पितजीवलोके |
सुषुप्तिकाले सकले विलीने तमोऽभिभूतः सुखरूपमेति १३॥ ||
svapne sa jiivah sukhaduḥkhabhoktā svamāyayā kalpitajīvaloke | suṣuptikāle sakale vilīne tamo'bhibhūtaḥ sukharūpameti 13.. ||
svapne sa jiivah sukhadukhabhokta svamayaya kalpitajivaloke | susuptikale sakale viline tamo'bhibhuta sukharupameti 13.. ||
13. The very same individualised ego in the dream state experiences its pleasures and pains – in a field of existence created by its own māyā (misapprehension of Reality). During the state of profound sleep when everything is merged (into their causal state), it is overpowered by tamas (non-apprehension) and comes to exist in its form of bliss.
Verse #14
पुनश्च जन्मान्तरकर्मयोगात्स एव जीवः स्वपिति प्रबुद्धः |
पुरत्रये क्रीडति यश्च जीवस्ततस्तु जातं सकलं विचित्रम् |
आधारमानन्दमखण्डबोधं यस्मिँल्लयं याति पुरत्रयं च १४॥ ||
punaśca janmāntarakarmayogātsa eva jiivah svapiti prabuddhaḥ | puratraye krīḍati yaśca jīvastatastu jātaṃ sakalaṃ vicitram | ādhāramānandamakhaṇḍabodhaṃ yasmim̐llayaṃ yāti puratrayaṃ ca 14.. ||
punasca janmantarakarmayogatsa eva jiivah svapiti prabuddha | puratraye kriati yasca jivastatastu jata sakala vicitram | adharamanandamakhanabodha yasmimllaya yati puratraya ca 14.. ||
14. Again due to its connection with the deeds done in its previous births, that very same individuality (jīva) comes back to the dream or the waking state. The being, who sports thus in the three cities from whom verily have sprung up all diversities, He is the substratum, the indivisible Bliss-Consciousness and in Him alone the three cities go back into dissolution.
Verse #15
एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च |
खं वायुर्ज्योतिरापश्च पृथ्वी विश्वस्य धारिणी १५॥ ||
etasmājjāyate prāṇo manah sarvendriyāṇi ca | khaṃ vāyurjyotirāpaśca pṛthvī viśvasya dhāriṇī 15.. ||
etasmajjayate prano manah sarvendriyani ca | kha vayurjyotirapasca pthvi visvasya dharini 15.. ||
15. From Him are born the prāṇa (life), the mind (antaḥkaraṇa), all the organs (indriyaṇi), the sky (akāśa), the wind (vāyu), the fire (jyotiḥ), the water (āpaḥ) and the earth (pṛthivī). He is the supporter of everything.
Verse #16
यत्परं ब्रह्म सर्वात्मा विश्वस्यायतनं महत् |
सूक्ष्मात्सूक्ष्मतरं नित्यं तत्त्वमेव त्वमेव तत् १६॥ ||
yatparaṃ brahma sarvātmā viśvasyāyatanaṃ mahat | sūkṣmātsūkṣmataraṃ nityaṃ tattvameva tvameva tat 16.. ||
yatpara brahma sarvatma visvasyayatana mahat | suksmatsuksmatara nitya tattvameva tvameva tat 16.. ||
16. That which is the supreme Brahman, the Self in all, the ample support of the universe, subtler than the subtle and eternal – That alone thou art, thou alone art That.
Verse #17
जाग्रत्स्वप्नसुषुप्त्यादिप्रपञ्चं यत्प्रकाशते |
तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धैः प्रमुच्यते १७॥ ||
jāgratsvapnasuṣuptyādiprapañcaṃ yatprakāśate | tadbrahmāhamiti jñātvā sarvabandhaiḥ pramucyate 17.. ||
jagratsvapnasusuptyadiprapanca yatprakasate | tadbrahmahamiti jnatva sarvabandhai pramucyate 17.. ||
17. That which illumines the world of relative experiences lived in the waking, dream and deep sleep conditions, that Brahman am I – and realising thus, one is liberated from all shackles.
Verse #18
त्रिषु धामसु यद्भोग्यं भोक्ता भोगश्च यद्भवेत् |
तेभ्यो विलक्षणः साक्षी चिन्मात्रोऽहं सदाशिवः १८॥ ||
triṣu dhāmasu yadbhogyaṃ bhoktaa bhogaśca yadbhavet | tebhyo vilakṣaṇaḥ sākṣī cinmātro'haṃ sadāśivaḥ 18.. ||
trisu dhamasu yadbhogya bhoktaa bhogasca yadbhavet | tebhyo vilaksana saksi cinmatro'ha sadasiva 18.. ||
18. All that constitutes the enjoyable, the enjoyer and the enjoyment in the three realms – different from them all am I, the witness, the ever-auspicious, pure Consciousness.
Verse #19
मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितम् |
मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् १९॥ ||
mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam | mayi sarvaṃ layaṃ yāti tadbrahmādvayamasmyaham 19.. ||
mayyeva sakala jata mayi sarva pratisthitam | mayi sarva laya yati tadbrahmadvayamasmyaham 19.. ||
19. In me alone everything is born; in me alone does everything exist and in me alone gets everything dissolved. I am That non-dual Brahman.
Verse #20
अणोरणीयानहमेव तद्वन्महानहं विश्वमहं विचित्रम् |
पुरातनोऽहं पुरुषोऽहमीशो हिरण्मयोऽहं शिवरूपमस्मि २०॥ ||
aṇoraṇīyānahameva tadvanmahānahaṃ viśvamahaṃ vicitram | purātano'haṃ puruṣo'hamīśo hiraṇmayo'haṃ śivarūpamasmi 20.. ||
anoraniyanahameva tadvanmahanaha visvamaha vicitram | puratano'ha puruso'hamiso hiranmayo'ha sivarupamasmi 20.. ||
20. I am smaller than the smallest and also am I the most vast. I am the manifold universe – amazing; I am the ancient one, the Puruṣa; the supreme Ruler am I, the effulgent one, by nature ever auspicious.
Verse #21
अपाणिपादोऽहमचिन्त्यशक्तिः पश्याम्यचक्षुः स शृणोम्यकर्णः |
अहं विजानामि विविक्तरूपो न चास्ति वेत्ता मम चित्सदाऽहम् २१ ||
apāṇipādo'hamacintyaśaktiḥ paśyāmyacakṣuḥ sa śṛṇomyakarṇaḥ | ahaṃ vijānāmi viviktarūpo na cāsti vettā mama citsadā'ham 21 ||
apanipado'hamacintyasakti pasyamyacaksu sa snomyakarna | aha vijanami viviktarupo na casti vetta mama citsada'ham 21 ||
21. I am without hands and legs, of incomprehensible power. I see without eyes, hear without ears. Devoid of all forms, I am knowing (everything) and there is none that knows Me. I am ever pure Knowledge.
Verse #22
ॐ भद्रं कर्णेभिः शृणुयाम देवाः |
भद्रं पश्येम अक्षभिः यजत्राः स्थिरैः अङ्गैः |
तुष्टुवांसः तनूभिः व्यशेम देवहितं यदायूः |
स्वस्ति नः इन्द्रः वृद्धश्रवाः पूषा विश्ववेदाः |
तार्क्ष्य अरिष्टनेमिः बृहस्पतिः दधातु ॐ शान्तिः शान्तिः शान्तिः ||
oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ | bhadraṃ paśyema akṣabhiḥ yajatrāḥ sthiraiḥ aṅgaiḥ | tuṣṭuvāmsaḥ tanūbhiḥ vyaśema devahitaṃ yadāyūḥ | svasti naḥ indraḥ vṛddhaśravāḥ pūṣā viśvavedāḥ | tārkṣya ariṣṭanemiḥ bṛhaspatiḥ dadhātu oṃ śāntiḥ śāntiḥ śāntiḥ ||
o bhadra karnebhi snuyama deva | bhadra pasyema aksabhi yajatra sthirai angai | tustuvamsa tanubhi vyasema devahita yadayu | svasti na indra vddhasrava pusa visvaveda | tarksya aristanemi bhaspati dadhatu o santi santi santi ||
Oṃ, O Gods, may we hear auspicious things with our ears, may we see auspicious things with our eyes, O worship-worthy ones. With strong limbs and bodies, may we spend our life praising the divine, and may we enjoy the full span of life dedicated to the service of the Gods.
May Indra of great fame bestow well-being upon us. May the omniscient Pūṣā (sun) bless us. May the protector, Tārkṣya (Garuda), guard us from harm. May Bṛhaspati grant us well-being. Oṃ, peace, peace, peace.
May Indra of great fame bestow well-being upon us. May the omniscient Pūṣā (sun) bless us. May the protector, Tārkṣya (Garuda), guard us from harm. May Bṛhaspati grant us well-being. Oṃ, peace, peace, peace.
Verse #23
वेदैरनेकैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् |
न पुण्यपापे मम नास्ति नाशो न जन्म देहेन्द्रियबुद्धिरस्ति २२॥ ||
vedairanekairahameva vedyo vedāntakṛdvedavideva cāham | na puṇyapāpe mama nāsti nāśo na janma dehendriyabuddhirasti 22.. ||
vedairanekairahameva vedyo vedantakdvedavideva caham | na punyapape mama nasti naso na janma dehendriyabuddhirasti 22.. ||
22. I alone am the theme taught in the different Vedas, I am the revealer of the Upaniṣads, the Vedānta and I alone am the real knower of the Vedas. For Me there is neither merit nor demerit. I suffer no destruction. I have neither birth nor body, nor sense organs, nor the mind-intellect equipment.
Verse #24
न भूमिरापो न च वह्निरस्ति न चानिलो मेऽस्ति न चाम्बरं च |
एवं विदित्वा परमात्मरूपं गुहाशयं निष्कलमद्वितीयम् २३ |
समस्तसाक्षिं सदसद्विहीनं प्रयाति शुद्धं परमात्मरूपम् ॥२४ ||
na bhūmirāpo na ca vahnirasti na cānilo me'sti na cāmbaraṃ ca | evaṃ viditvā paramātmarūpaṃ guhāśayaṃ niṣkalamadvitīyam 23 | samastasākṣiṃ sadasadvihīnaṃ prayāti śuddhaṃ paramātmarūpam ..24 ||
na bhumirapo na ca vahnirasti na canilo me'sti na cambara ca | eva viditva paramatmarupa guhasaya niskalamadvitiyam 23 | samastasaksi sadasadvihina prayati suddha paramatmarupam ..24 ||
23-24. For Me there is neither earth nor water, nor fire, nor air, nor ether. Thus realising the nature of the Paramātman – the one who is in the cavity of the heart, who is without parts, without a second, the witness of all, beyond both existence and non-existence, one attains the very nature of the Paramātman.
Verse #25
यः शतरुद्रियमधीते सोऽग्निपूतो भवति सुरापानात्पूतो भवति |
स ब्रह्महत्यायाः पूतो भवति स सुवर्णस्तेयात्पूतो भवति |
स कृत्याकृत्यात्पूतो भवति तस्मादविमुक्तमाश्रितो |
भवत्यत्याश्रमी सर्वदा सकृद्वा जपेत् ||
yah śatarudriyamadhīte so'gnipūto bhavati surāpānātpūto bhavati | sa brahmahatyāyāḥ pūto bhavati sa suvarṇasteyātpūto bhavati | sa kṛtyākṛtyātpūto bhavati tasmādavimuktamāśrito | bhavatyatyāśramī sarvadā sakṛdvā japet ||
yah satarudriyamadhite so'gniputo bhavati surapanatputo bhavati | sa brahmahatyaya puto bhavati sa suvarnasteyatputo bhavati | sa ktyaktyatputo bhavati tasmadavimuktamasrito | bhavatyatyasrami sarvada sakdva japet ||
P.S.-1. He who studies the Śatarudrīya becomes purified by fire, is purified from the sin of drinking wine, is purified from the sin of killing a Brāhmaṇa, is purified from sin arising from all commissions and omissions. Therefore, he gains his refuge in the One who never leaves the Truth Consciousness, Śiva, the supreme Self. One who belongs to the highest order of life should repeat this always or at least once (a day).
Verse #26
अनेन ज्ञानमाप्नोति संसारार्णवनाशनम् तस्मादेवं |
विदित्वैनं कैवल्यं पदमश्नुते कैवल्यं पदमश्नुत इति ||
anena jñānamāpnoti saṃsārārṇavanāśanam tasmādevaṃ | viditvainaṃ kaivalyaṃ padamaśnute kaivalyaṃ padamaśnuta iti ||
anena jnanamapnoti sasararnavanasanam tasmadeva | viditvaina kaivalya padamasnute kaivalya padamasnuta iti ||
P.S.-2. By this one attains the knowledge that destroys the endless experience of change (repeated transmigration). Therefore, having experienced this, one attains the fruit of Liberation (Kaivalya); indeed, one attains Kaivalya.