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This is Part 10 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

16) “That great, unborn Self, which is identified with the intellect [vijnanamaya] and which dwells in the midst of the organs, lies in the akasha within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation.

“Knowing It alone one becomes a sage [muni]. Wishing for this World [i.e. the Self] alone, monks renounce their homes. “The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: ‘What shall we do with offspring–we who have attained this Self, this World?’ They gave up, it is said, their desire for sons, for wealth and for the worlds and led the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these, indeed, are but desires.

“This Self is That which has been described as ‘Not this, not this.’ It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury.

“Him who knows this these two thoughts do not overcome: ‘For this I did an evil deed and For this I did a good deed.’ He overcomes both. Things done or not done do not afflict him.” (Brihadaranyaka Upanishad 4:4:22)

This is a great deal of information which needs careful analysis, part by part.

That great, unborn Self, which is identified with the intellect [vijnanamaya] and which dwells in the midst of the organs, lies in the akasha within the heart.

The Self and Brahman are not “born.” This means that they are beginningless, produced from nothing else, and therefore as already seen, self-existent. This also means that they are related to nothing. They are absolutely independent.

Yet, the Self is definitely associated with its dreams, and especially with the level of the mind known as the vijnanamaya–that which is permeated with both the consciousness of the Self and the highest and subtlest part of the individual mind. This Self is pervading all the organs of perception and action, but it is centered–located–in the etheric “heart” that is at the core of all our incarnate complex. (“Heart” here does not mean the organ that pumps blood, but the center from which all radiates and toward which all is oriented when the sentient being is functioning “as intended.”) Here again we see why we use sound in meditation and why the Brahma Sutras close with the statement: “By sound one becomes liberated.”

It is the controller of all, the lord of all, the ruler of all. However separated some part of us may seem to have become the from the Self, ultimately It is always in control, only letting things drift so we will learn from it–learn the results of our mistaken actions and thoughts.

It does not become greater through good deeds or smaller through evil deeds. This is so crucial for all of us learn–especially Westerners who are so enmeshed in identity with the surrounding mirages. They think that kind deeds and words make a person kind, completely confusing the chain of cause and effect. Saying intelligent things does not make a person intelligent, it only reveals that he is intelligent. A lot of evil people try to cover up by doing good things and saying good words. Many cold-hearted people are busy with social action and “helping” others out of a desire for notoriety and the ability to manipulate those they “help.” A lot of sociopaths are busy reforming society so they can control it.

Since the Self cannot be altered in any way, good deeds cannot make it better or bad deeds make it worse. It always is what it is. Naturally, simplistic minds assume this means that we should not care about good or bad, but they are very wrong. Good action reveals the Self and bad action hides it. Good produces wisdom and bad produces ignorance. What is needed is the revelation of the unchanging and unchangeable Self.

It is the lord of all, the ruler of all beings, the protector of all beings. Safety is to be found only in the Self. Fearlessness is a trait solely of the knowers of Brahman.

It is the dam that serves as the boundary to keep the different worlds apart. Both Brahman and the Self keep their manifested “worlds” in order, seeing that they do not become mixed and confused. For evolution, differentiation is necessary. Without boundaries, like rungs on a ladder, we could not move from lower to higher. This is very necessary. Spiritual consciousness produces separation from many things, as well, causing the individual to increasingly become intent on what uplifts him and to avoid what degrades him. Again, a kind of simplistic “ain’t it all grand” muddle is ignorance and a hindrance to growth. Spiritual life is maximally clear-sighted, and differentiation is part of the needed clarity. The ability to make distinction is the basis for viveka, the faculty of discrimination between the true and the untrue, etc.

The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. Those who aspire to know Brahman study the teachings of illumined sages. They also engage in disciplines as offerings (sacrifices) to God. In Bhagavad Gita 4:25-32 you can find a list of what offering/sacrifice consists. It is much more than pointless destruction of something. Those who seek God have a heart for the needs of others and give them assistance of various kinds. They also engage in austerity for purification, but not in that which does violence to anyone’s well-being–including their own–and which does not entail any destruction or loss (annihilation). Krishna said: “You may know these men to be of demonic nature who mortify the body excessively, in ways not prescribed by the scriptures. They do this because their lust and attachment to sense-objects has filled them with egotism and vanity. In their foolishness, they weaken all their sense-organs, and outrage me, the dweller within the body.” (Bhagavad Gita 17:5, 6) This is a favorite activity in India I am very sorry to say. But that does not make it any less foolish and destructive. Also, a truly disciplined person does not impose his disciplines on others or make himself troublesome to them. And he certainly never implies to them that he is somehow superior and they are inferior.

Knowing It alone one becomes a sage [muni]. “Muni” means a wise person who is well-disciplined. The upanishad says this because there are a lot of exhibitionists in India who can do all sorts of amazing feats of physical control. One of the most morally bankrupt people I ever met was a super hatha yogi who could float on water (sitting and playing a harmonium!) and miraculously undergo things that would kill a normal person. He was exactly what we mean by the word “crook,” a spiritual and material criminal.

Only he who knows Brahman is a true sage, whether he speaks or remains silent.

Wishing for this World [i.e. the Self] alone, monks renounce their homes. There is the World of Brahman/Self, the divine unity, and then there are the “worlds” of multiplicity and duality. Desiring only the Real World, the pravrajin–wanderers–leave their homes and become homeless. Usually “pravrajin” refers to wandering monks, but here I think it means those who understand that nothing material, nothing that is not the pure Self, can really be a “home.” In their insight they never identify with anything but the Self, never rely on anything but the Self, and abide only in the Self wherever their body may be. This is what Jesus meant when he said: “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” (Matthew 8:20) Those who think they are mere humans–“sons of men”–can find rest nowhere. The wise know this to be so and no longer frustrate and torment themselves by trying to find peace and meaning in the fever-dream of the worlds. Because of this they find that their home is Infinity. They find rest and peace in the Self.

The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: ‘What shall we do with offspring–we who have attained this Self, this World?’ They gave up, it is said, their desire for sons, for wealth and for the worlds and led the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these, indeed, are but desires. Any earthly aspirations are pointless–this the awakened yogi knows. Others do not, yet in time they will come to this understanding, too. But the yogi should not bother them with his way of seeing things. Instead he should live his life quietly and unattached. As the Gita says: “He neither molests his fellow men, nor allows himself to become disturbed by the world.” (Bhagavad Gita 12:15) Saint Paul said: “The world is crucified unto me, and I unto the world.” (Galatians 6:14)

This Self is That which has been described as ‘Not this, not this.’ It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. The real escape from suffering and harm is to become fully identified with the Self which is beyond all that.

Him who knows this these two thoughts do not overcome: ‘For this I did an evil deed and For this I did a good deed.’ He overcomes both. Things done or not done do not afflict him. As Saint Paul also said: “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God.” (Philippians 3:13, 14) Taking refuge in the unacting Self, we go beyond all action and their effects. We should neither be satisfied with past good or unhappy about past evil. None of that has anything to do with the Self. It should be forgotten, left behind, and the Self entered and made our only abode. This is wisdom.

Read more installments of A Catechism of Enlightenment.