KAIVALYA UPANISHAD: “The Homogeneity of Brahman” - 3. Swami Gurubhaktananda.

 

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Krishna Stuti:  Devrishi, Rishiking, Rishikesh Pandey.

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Wednesday 26, November 2025, 19;39.           
KAIVALYA UPANISHAD: “The Homogeneity of Brahman” 
from the Atharva Veda: 26 Mantras: 
Reflections:  Swami Gurubhaktananda: 

on the Series of 8 Lectures:  Swami Advaitananda. of the 15th Batch Sandeepany Vedanta Course held at Sandeepany Sadhanalaya, Powai, Mumbai: From 23rd November – 30th November 2012.
Mantram - 2:  Equipment For the Journey: 
Post: 3

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Mantram - 2:  Equipment For the Journey: 

7 

tasmai sa hovaacha pitaamahashcha = To him the Grandsire, Brahma, said: 

8 

shraddhaa-bhakti-dhyaana = Faith, devotion and meditation, 

yogaad avaihi. = by a combination of these you may know (the goal). 

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7

 Pitaa-Mahaa: Brahmaji is called “Grandfather” due to the following reason:  We live in a world of subtle and gross objects. Our father, whence we came, is Hiranyagarbha, the first born among all created things and beings. His father is Ishwara or Brahmaji. 

Brahmaji, seeing the intense desire for knowledge and the evident humility of the great Aashvalaayana, is obliged by the scriptural injunctions to relieve his anxiety immediately by teaching him the divine knowledge. 

8

 To this end, Brahmaji begins with the threefold equipment needed to make this difficult spiritual journey: 

i) Shraddha: “faith”. 

Its formal definition is “that faculty of the human intellect which permits on trust the absorption of the Guru’s or scriptural declarations for further reflection and understanding of their deeper imports; till such time when they are assimilated into the very texture of the intellect.” 

On the first leg of the journey, namely, Sravana or listening to the instructions from one’s Guru, Shraddha is the most essential equipment needed. Faith is Astika Buddhi or a positive receptivity towards the knowledge desired. It wants to know and build on the knowledge being received. It is a willingness to give one’s full co-operation towards making the knowledge come to fruition in oneself. 

There is no inclination to reject the knowledge on any grounds whatsoever, but to take it faithfully and pursue it honestly to the very end. What the Guru says is taken as being the truth; any shortcoming is considered by the student to be in himself, not in the knowledge received. That is the spirit needed to begin the journey. 

ii) Bhakti: “devotion”. 

This is love that is directed towards the higher ideal strivedfor. “The temple of love is ever in the heart,” says Pujya Gurudev. The disciple cherishes and loves, relishes and values what comes from the Guru. He repeatedly ponders over andtreats with great care what he hears from his Guru. It is in this context that love for the person of the Guru develops automatically. Devotion to the ideal is seen in devotion to the representative of thati deal.

On the second leg of the journey, namely, Mananaor reflecting on the teachings, Bhakti is the most essential equipment needed. In this stage, the student gets all the nuts and bolts of his intellect checked out. All his doubts are cleared by doing Self-enquiry, and loving application to this task is the most essential means to do so. 

iii) Dhyana:

This is meditation on the teachings. The student, having thoroughly checked and overhauled all the parts of his intellect and made it roadworthy for his spiritual journey, is now ready to ‘hit the road’ by practicing meditation. The actual journey starts at this point, with a good roadworthy vehicle – the intellect – at his disposal. On this third leg of his journey, called Nididhyasana, or contemplation of the Self, 

Dhyana is the most important equipment needed. The ability to focus one’s mind and bring to bear upon it all its energy single pointedly is called Dhyana. It is an absorbing practice and requires total focus of mind from the practitioner. 

IV. Yoga: “union”. 

This is the Destination of the journey. The student is heading for Yoga or complete union with the Self, unbroken abidance in the Self, dissolution of the Triputis or the triad of knower-known-knowledge. This goal is called Samadhi in general, although ihas many specifics when looked at in detail.

By asking his disciple to “know this”, the Guru summarises the whole journey to disciple at the very outset. The disciple is left in no doubt as to what is required of him. The ball is now in the disciple’s court. The knowing has to be done by the student. There is no short-cut to it. It is not just listening that will get us there; actual ‘spiritual travelling’ is needed to reach it.  

How is that to be done? More directions as to this follow...

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Next
Mantram - 3a: The Importance of Renunciation 
Continues

Swami Gurubhaktananda. (rt with specks)

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