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This is Part 15 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

45) “Through the mind alone is Brahman to be realized. He goes from death to death who sees in It [Brahman], as it were, diversity.” (Brihadaranyaka Upanishad 4:4:19)

Through the mind alone is Brahman to be realized. Although external conditions can be favorable to spiritual practice, Brahman is realized through the mind alone–by no other faculty. Therefore the yogi works intently with the mind that lies within, knowing that just as churned milk yields up the butter, so the mind “churned” by meditation will reveal Brahman. Of course, “mind” here refers to the highest faculty of the mind, the chidakasha, which is “churned” by the japa and meditation of Om.

There is in It no diversity. He goes from death to death who sees in It, as it were, diversity. How aptly does the upanishad call death what we foolishly call “life.” For we have the habit of saying that we go from life to life, when really we are going from death to death–the death that is ignorance of the Self. Dual consciousness is the producer of that death from which we can escape only through knowing the Self.

46) “That which is the subtle essence–in it all that exists has its Self. That is the True. That is the Self. That thou art.” (Chandogya Upanishad 6:13:3)

This is the essence of everything that has been said or will be said in this “catechism.” Realizing its truth is the purpose of our being here.

47) “Just as someone might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: ‘I have been brought here with my eyes covered, I have been left here with my eyes covered!’ And as thereupon someone might loosen the covering and say to him: ‘Gandhara is in that direction; go that way;’ and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara–in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection.” (Chandogya Upanishad 6:14:1, 2)

A person in ignorance is not really blind, but has had the covering of Maya bound over his mind-eyes and been “kidnapped” to an alien place where nobody really belongs. Once he has the good sense to call out for help, help will come in the form of knowing how to journey back to his home. In the same way, those that yearn to know the way out of inner desolation will be given instruction in that way–whether through another person who knows the way or through the written teachings of those that have found the way. Actually, the parable indicates that as he travels along he will be given directions by various people. His getting back home is assured, the only delay being in the time it takes him to return. In the same way the liberation of the questing yogi is assured, and upon his being freed from the body he will enter the state of perfect freedom, having already enjoyed it inwardly even before the dropping of the body.

48) “One who has known the Real [Brahman] is not born again.” (Chandogya Upanishad 6:16:3)

This is because the very purpose of birth in relative existence has been fulfilled and there is no need for further birth.

49) “This is the eternal glory of Brahman: It neither increases nor decreases through action. Therefore one should know the nature of That alone. Knowing It one is not touched by evil action.

“Therefore he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own Self [body]; he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana [knower of Brahman]. This is the World of Brahman.” (Brihadaranyaka Upanishad 4:4:23)

This is the eternal glory of Brahman: It neither increases nor decreases through action. I do not think it is any surprise that God cannot be made larger or smaller by anything he might do! But what is implied is that no action can increase or decrease our divine Selfhood which we draw from Brahman. Nor can action make us more or less divine. What we are and what God is, is immutable. So no one is less or more divine than another. Difference between sentient beings is a matter of realization, not of essence. And those that know Brahman can never say: “I am more than you are.” Nor do they have a false humility that would make them say: “I am less than you are.”

Therefore one should know the nature of That alone. Since Brahman alone exists in the absolute sense, we should at all times realize that we are always experiencing Brahman–nothing else. This also means that we should have enough sense to center our entire life on Brahmajnana, aware that since all else is a mirage there is really nothing else we can know. Knowing Brahman should be our life’s purpose.

Knowing It one is not touched by evil action. This does not mean that a knower of Brahman can do evil and not be touched, for a knower of Brahman has become incapable of evil acts. The upanishad is talking about negative karma from the past. Knowing Brahman puts us beyond karmic reaction. Finally, it means that no one can harm or act evilly against a Brahmajnani. That is, he cannot be harmed by anyone, though attempts might be made.

Therefore he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own Self; he sees all as the Self.

He sees the Supreme Self within the core of his own individual, finite Self.

Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana [knower of Brahman]. This is a result of the transmutation brought about by prolonged yoga practice.

This is the World of Brahman. The world of Brahman is not a place, not a “world” or a level of existence. Rather, it is the eternal state of Brahman, of perfect liberation.

50) “In this state a father is no more a father, a mother is no more a mother, the worlds are no more the worlds, the gods are no more the gods, the Vedas are no more the Vedas. In this state a thief is no more a thief, the killer of a noble brahmin is no more a killer, a chandala is no more a chandala, a paulkasa is no more a paulkasa, a monk is no more a monk, an ascetic is no more an ascetic.

“This form of his is untouched by good deeds and untouched by evil deeds, for he is then beyond all the woes of his heart.” (Brihadaranyaka Upanishad 4:3:22)

This needs no comment, just a determined seeking-after.

51) “Three he designed for himself”–that is to say, the mind, the organ of speech and the vital breath; these he designed for himself. They say: ‘My mind was elsewhere, I did not see it; my mind was elsewhere, I did not hear it.’ It is clear that a man sees with his mind and hears with his mind. Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intelligence and fear–all this is truly the mind. Even if one is touched from behind, one knows it through the mind; therefore the mind exists.

“Whatever sound there is, it is just the organ of speech; for it serves to determine a thing, but it cannot itself be revealed.

“The prana, apana, vyana, udana, samana and ana–all these are but the vital breath [prana]. This atma consists of these–the organ of speech, the mind and the vital breath.” (Brihadaranyaka Upanishad 1:5:3)

Since the previous verse spoke of the liberated person’s “form,” Shankara has put this next. For just as Prakriti is one with Purusha, so our personal energy systems are always with us–even in liberation. Consequently they can be spoken of as our “Self,” though they are not the atman. This is why the expressions “higher self” and “lower self” have come into common usage. This verse is speaking of the lower self which is the “form” still possessed by the liberated.

This lower self consists of three things: manas (mind–which includes the buddhi), vakya (the faculty of speech, which includes hearing), and prana (life force and breath.) These three remain with us forever, though transmuted into the subtlest possible forms. Therefore to say the mind, the faculty of speech, and the prana are not the Self is incorrect. For they are the Self in the sense of permanent adjuncts of the Self.

Because this is so, authentic yoga makes use of these three. Within the mind the faculty of speech is exercised in the repetition (japa) of Om in conjunction with the flow of the breath. (See Om Yoga: Its Theory and Practice.)

• Read more installments of A Catechism of Enlightenment.

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