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This is the 18th and final installment of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

72) “At the end of many births the wise man comes to Me, realizing that all this is Vasudeva [“He who dwells in all things”]; such a great soul [mahatma] is very hard to find.” (Bhagavad Gita 7:19)

It is only the ripened soul that at last comes to the realization that all is Brahman, and therefore all is his own inmost Self. Such a one is a “great soul” by reason of his identification with the Supremely Great. They are hard to find since they live quiet and contented while the ignorant run about teaching and “enlightening” others. In India I learned quite early that those who volunteered their “wisdom” were ignoramuses, and that the wise had to be asked persistently to tell me anything worthwhile. Sometime Indian texts liken sages to a honeycomb: you have to keep poking them to get the honey of their knowledge.

73) “When in the waking and dream states there is, as it were, another, then one can see the other, then one can smell the other, then one can speak to the other, then one can hear the other, then one can think of the other, then one can touch the other, then one can know the other.” (Brihadaranyaka Upanishad 4:3:31)

But when awakened we know that the “other” is Brahman, is our Self.

74) “By one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay.” (Chandogya Upanishad 6:1:4)

When the yogi knows the “clod” that is his individual Self, then he knows all selves and the Self of the selves–Brahman. He knows: “All is Vasudeva” as pointed out a couple of sections ago.

75) “For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahman everything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known?

“This Self is That which has been described as ‘Not this, not this.’ It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It never attaches Itself; unfettered, for It never feels pain and never suffers injury. Through what should one know the Knower?

“Thus you have the instruction given to you. This much, indeed, is the means to Immortality.

“Having said this, Yajnavalkya renounced home.” (Brihadaranyaka Upanishad 4:5:15)

This catalog of facts has been cited before from other parts of this same upanishad. Two points at the end are worth noting. One is the statement that the teaching on the Self is the means to immortality, since it awakens and stimulates the worthy student to pursue knowledge of the non-dual Brahman. The other is the statement that having said all this Yajnavalkya “renounced home.” So will all who truly hear with inner ears the truth and glory of the Self. They will refuse to live anywhere but in the Self. It is not a matter of where or how their body lives.

76) “To the seer, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?” (Isha Upanishad 7)

So it is.

77) “In this there is but a single one-pointed determination.” (Bhagavad Gita 2:41)

In summation Shankara quotes this and the following verse to remind us that mere philosophizing is not what he is doing. We are being advised to be completely practical. The first thing needed is “a single one-pointed determination” to know the Self.

78) “When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!” (Bhagavad Gita 2:55)

The final and most effective steps are two: completely casting off all desires and becoming satisfied in the Self–not through ideas or feelings but by the Self alone, by entering into and regaining the experience and identification of the Self. Then such a one is of permanent wisdom.

79) “In the beginning this aggregate of desirable objects was but the Self, one only. He cherished the desire: ‘Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites.’ This much, indeed, is the range of desire; even if one wishes, one cannot get more than this. Therefore, to this day, a man who is single desires: ‘Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites.’ So long as he does not obtain each one of these, he thinks he is incomplete.

“Now, his completeness can also come in this way: The mind is his Self, speech his wife, the vital breath his child, the eye his human wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear; the body his instrument of rites, for he performs rites through the body.

“So this sacrifice has five factors–the animals have five factors, men have five factors and all this that exists has five factors. He who knows this obtains all this.” (Brihadaranyaka Upanishad 1:4:17)

We live in two worlds, inner and outer. The inner is the world of the Self, the outer is the Not-Self. Completion in this latter world avails nothing, but we are swept from life to life and in each one find ourselves incomplete and once again strive for a completeness that by its nature must melt away–if it is ever attained, which in most lives it is not. Finally, weary of seeking the will-o-the-wisp of outer completeness, we turn within and find another path altogether.

The five factors of liberation are common to subhuman as well as human life. These are the primal elements that are reflected in us as five faculties which are also great powers. Those who are moving out from the human level to the divine realm employ Yoga to unite the mind, speech, prana (breath), inner eye, and inner ear through Yoga. In this way the seeker becomes complete, becomes the Self alone.

The final message

This is the final counsel of Shankara to us who have followed his course of instruction in the path to enlightenment. Like Krishna (Bhagavad Gita 6:46), his last message to us is: “Therefore become a yogi!”

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This is Part 17 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

61) “The non–dual and resplendent Lord is hidden in all beings. All-pervading, the inmost Self of all creatures, the impeller to actions, abiding in all things, He is the Witness, the Animator and the Absolute, free from gunas.” (Svetashvatara Upanishad 6:11)

Brahman and the Self are witness, but they are also actor–though only in a dream.

62) “The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed.” (Katha Upanishad 1:2:18)

The salient point here is that nothing has really “come from” Brahman or the Self. All projections for the purpose of “creation” are really only concepts–dreams. The dreams are real, but the things in the dreams are not real.

63) “It is through the Atman that one perceives all objects in sleep or in the waking state. Having realized the vast, all-pervading Atman, the calm soul does not grieve.” (Katha Upanishad 2:1:4)

This simply underscores what was just said in the last section.

64) “‘He is my Self’–This one should know.” (Kaushitaki Brahmana Upanishad 3:8)

This is true knowledge of Brahman–not as an object, but as our inmost reality.

65) “The wise man beholds all beings in the Self, and the Self in all beings.” (Isha Upanishad 6)

This is self-explanatory.

66) “It moves and moves not; It is far and likewise near. It is inside all this and It is outside all this.” (Isha Upanishad 5)

No comment needed.

67) “He [it is] in whom the universe finds a single place of rest. Having seen that Paramatman, one becomes a true knower of all the worlds and proclaims that Reality as immortal. He knows that all-pervasive One.” (Mahanarayan Upanishad 1:15)

There is no place of rest but Brahman and the Self–that are really one. Those who know Brahman and the Self know all the worlds that have come forth from Brahman and the bodies (little “worlds”) that have come forth from the Self. Such a one proclaims Reality both in his life and in his words. His authority is his knowledge.

68) “All beings are the body of One who resides in the hearts of all.” (Apastamba Dharma Sutra 1:8:22)

No mystery here. Brahman is the Self in all bodies, the Self in all selves.

69) “All gods verily are the Self.” (Manu Smriti 12:119)

We have already said a lot about “gods,” including this fact. To really worship gods or God we need to know our Self.

70) “The knowers of the Self look with an equal eye on a Brahmana endowed with learning and humility, a cow, an elephant, a dog, and a pariah.” (Bhagavad Gita 5:18)

This is because they see that they are all indwelt by the eternal Self–that is their own Self as well.

71) “Undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He absorbs and He projects also.” (Bhagavad Gita 13:16)

Brahman is never divided, but he experiences unreal division by his will. He is “supporter of beings” because he is dreaming them, is the basis of their existence. He alternately absorbs and projects them within the cosmic dream.

This is Part 16 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

52) “In what does the sun find its support? The eye. In what does the eye find its support? Colors, for one sees colors with the eye. In what do colors find their support? The heart [hridaya], for one knows colors through the heart. Therefore it is in the heart that colors find their support.” (Brihadaranyaka Upanishad 3:9:20)

By citing the prior upanishad Shankara has shown us that the lesser self consists of mind, speech, and prana-breath. Now by presenting us with this verse he shows that the faculty, body, or level which embraces the three together, which is the unity of the three, is the “heart,” the hridaya. We see from this verse that the heart is the ultimate sensorium, that which perceives all and also unifies and assimilates them to the atman-self. It is not at all the physical organ that circulates the blood, nor is it the anahata center or “heart chakra.” The hridaya is far, far beyond them. The heart is the core of our experiential existence, the essential faculty of objective awareness blended with the subjective awareness of the pure Self.

53) “When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body.

“Just as the slough of a snake lies, dead and cast away, on an anthill, even so lies this body. Then the Self becomes disembodied and immortal Spirit, the Supreme Life [Prana], Brahman, the Light.” (Brihadaranyaka Upanishad 4:4:7)

The subject of the heart is being continued. That is where the desires dwell, but when they are expelled from the heart, “then does the mortal man become immortal and attain Brahman in this very body.” Perhaps Jesus had this very verse in mind when he said: “Blessed are the pure in heart: for they shall see God.” (Matthew 5:8)

The second part that speaks of the glory to be attained at the dropping of the body is thrilling. It is interesting that in India the birth of a saint or avatar is celebrated, but never the anniversary of his death. Yet here in America Yogananda instituted the celebration of the mahasamadhi (departure) of great masters. In the context of this verse it is perfectly reasonable.

54) “That Self, after enjoying himself and roaming in the dream state and merely witnessing the results of good and evil, hastens back in the reverse way to his former condition, the waking state. He remains unaffected by whatever he sees in that state, for this infinite being is unattached” (Brihadaranyaka Upanishad 4:3:16)

This has a twofold meaning. One is that the Self is the witness who “lives” in dream and waking, yet is unaffected and unattached. The other is a wider meaning, and is speaking of the Self’s entry into the Cosmic Dream. There it roams through many dream-incarnations, seeming to undergo so many things as a result of its “karma.” But in time through yoga it reverses the process and returns to its eternal “waking state,” having ever remained unaffected by whatever it dreamed, for it is forever separate from any “other” and is unattached to any thing or experience.

55) “That indeed is his form–free from desires, free from evils, free from fear. This infinite being, when fully embraced by the Supreme Self, knows nothing that is without, nothing that is within.

“That indeed is his form, in which all his desires are fulfilled, in which all desires become the Self and which is free from desires and devoid of grief.” (Brihadaranyaka Upanishad 4:3:21)

Here we see that the term “form” (rupa) when used in regard to the Self, which is essentially formless, means the bhava, the stithi, the state of the Self when resting in its own swarupa. (Please see A Brief Sanskrit Glossary for definitions of these important terms.) The Self can have no desire, negativity, or fear. Yet it feels and thinks it does while immersed in samsaric existence. But when it turns back to the Source and is “embraced by the Supreme Self” all such disappear and the duality of inner/outer is no more. There is only THAT in which all desires are fulfilled because they have been transmuted into desire-affinity for Brahman, its ultimate Self. In this way it becomes free from desires and devoid of the pain desires inevitably produce.

The liberated Self is tranquil and joyful–not a negative blank.

56) “This ]Self] is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, you should not grieve.” (Bhagavad Gita 2:25)

The previous verse says at the end that the Self is “devoid of grief.” The reason for this is given in this verse from the Gita. There can be no grief or frustration for that which is unmanifest, unthinkable and unchangeable. When we know (not just speculate or believe) that this is true by having experienced it for ourselves, then we shall never grieve, either.

57) “Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasha, birthless, infinite and unchanging.” (Brihadaranyaka Upanishad 4:4:20)

All forms are the forms of Brahman, being Its manifestations. But those forms are evanescent dreams. The necessary realization of Brahman must be in Its eternal form of Pure Consciousness, the Absolute Unity. The same applies to the Self, who takes on many forms in its wanderings in relativity, but is really only pure consciousness, as well. The Self is transcendent, so it is beyond even the subtle Ether.

58) “When there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should One know That owing to which all this is known–through what should one know the Knower?” (Brihadaranyaka Upanishad 2:4:14)

In ignorance we think there are “others” to perceive, and in realization we see that those “others” are not other–or many–at all, but the One Brahman. So we will continue to perceive the forms or modes, but will know they are no “things” but The One. The triad of seer, seen, and seeing will have become The One as well.

Through what should One know That owing to which all this is known–through what should one know the Knower? Through the Knower alone can It be known. That is why we use the expression “Self-knowledge.” What, then, is the way to know the Knower? Meditation. “This effulgent Self is to be realized within the lotus of the heart by meditation.” (Mundaka Upanishad 3.1.5) “Taking as the bow the great weapon of the Upanishads [Om], one should place in It the arrow sharpened by meditation. Drawing It with a mind engaged in the contemplation of That [Brahman], O beloved, know that Imperishable Brahman as the target. The Syllable Om is the bow: One’s Self, indeed, is the arrow. Brahman is spoken of as the target of that. It is to be hit without making a mistake. Thus one becomes united with it [Brahman] as the arrow becomes one with the target. He in Whom the sky, the earth, and the interspace are woven, as also the mind along with all the pranas, know Him alone as the one Self. Dismiss other utterances. This [Om] is the bridge to immortality. Meditate on Om as the Self. May you be successful in crossing over to the farther shore of darkness.” (Mundaka Upanishad 2.2.3-6)

59) “As these flowing rivers, bound for the ocean, disappear into the ocean after having reached it, their names and forms being destroyed and are called simply the ocean–even so, these sixteen parts of the seer, whose goal is the Purusha, disappear into the Purusha after having reached Him, their names and forms being destroyed and are called simply the Purusha. He becomes free of parts and immortal.” (Prashna Upanishad 6:5)

When the creation is withdrawn into Brahman at the end of the creation cycle, it ceases to exist as a separate entity and returns to the state of Brahman. Brahman alone remains. When our subtle bodies are withdrawn into our Self at the end of relative manifestation, the same thing occurs. Only when we are free of “parts” will we be truly imperishable and immortal.

60) “It is the heart and the mind. It is consciousness, lordship, knowledge, wisdom, retentive power of mind, sense knowledge, steadfastness, thought, thoughtfulness, sorrow, memory, concepts, purpose, life, desire, longing: all these are but various names of Consciousness [Prajna].” (Aitareya Upanishad 3:1:2)

This is cited to support and explain the preceding statement of the Prashna Upanishad. All that is withdrawn ultimately into Brahman and into the Self are only the One Consciousness that has been (seemingly) existing separately under various names.

• Read more installments of A Catechism of Enlightenment.

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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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This is Part 14 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

39) “The Supreme Lord [is] existing equally in all beings, the unperishing within the perishing.” (Bhagavad Gita 13:28)

All beings are shrines of Divinity. Although some will express that Divinity more than others, will be more transparent to the light of the Self, still the One is equally within all. So the spiritual value of all is the same, though naturally we value those in whom Spirit is revealed.

Within the mortal the Immortal is to be found. When that departs, the mortal dissolves and is seen no more.

40) “The Supreme Soul in this body is also called the spectator, the permitter.” (Bhagavad Gita 13:22)

Our Self is not just the witness it is the permitter–actually, it is the director. We are always in charge and all is for our betterment. The fact that we have forgotten and do not experience this shows how advanced our dis-ease has become.

41) “Distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.” (Bhagavad Gita 15:17)

And so, on the individual level, does our Self.

42) “The wise man, having realized the Atman as dwelling within impermanent bodies but Itself bodiless, vast and all-pervading, does not grieve.” (Katha Upanishad 1:2:22)

This is quite clear, but one point should be considered. How can the individual Self, which is finite, be considered all-pervading? First, because space does not really exist, so every one of us is everywhere at all times. Second, because the Self has the potential for experiencing the Total Conscious that is God.

43) “This Self was indeed Brahman in the beginning. It knew itself only as ‘I am Brahman.’ Therefore it became all. And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this Self as That, came to know: ‘I was Manu and Surya.’ And to this day, whoever in a like manner knows the Self as ‘I am Brahman,’ becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self.

“Now, if a man worships another deity, thinking: ‘He is one and I am another,’ he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this.” (Brihadaranyaka Upanishad 1:4:10)

This Self was indeed Brahman in the beginning. Brahman and the Self have the same eternal nature.

It knew itself only as ‘I am Brahman.’ This is quite significant. The Self has always known that it is one with Brahman, yet it has also been aware that there is a distinction (a better word than “difference”) between the two. Who can say what else the Self has always known? But one thing is sure: it is not inherent in the Self to be unaware of anything, just a peaceful, happy lump as some “non-dualists” teach, who would have us think that those who have attained perfect realization are not aware of anything. It is just the opposite–the liberated are aware of everything, but know what it is and what it is not: Brahman.

Therefore it became all. Just as it witnessed Brahman projecting and evolving and withdrawing the worlds, so did the Self, manifesting itself as all it ever could be, including the subtle and gross bodies. Yet it remained unchanged in essence.

And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. To know Brahman is to be Brahman. It is interesting to see this classification of gods, seers, and ordinary human beings. This indicates that there is a stage in human embodiment in which the person is no longer completely human, but is both human and god. “God” in this passage means those who have evolved beyond the human form and the material plane. This includes the various deities that preside over the forces of nature and are worshipped by humans. More about them in a bit.

The seer Vamadeva, having realized this Self as That, came to know: ‘I was Manu and Surya.’ Enlightenment is the knowing of our oneness with Brahman, but it does not cancel out the remembrance of past lives. (Buddha said that the memory of all our past lives is a sign of enlightenment.) Further, the enlightened are still able to say: “I was…” and enumerate their past lives, though knowing it was all a dream.

There have been several Manus–ancient guides of the newly manifested human race. Surya is the Lord of the Sun who is directly concerned with the development and evolution of the human race. “Surya” is really an office like President. When he attained full liberation Vamadeva remembered having been both a Manu and a Surya. From this we see that even these exalted beings are not liberated. So when we get a touch of higher consciousness and maybe a bit of psychic power we must not think we have really attained anything, but must keep pressing on. God will let us know when we have finished the race and won. Until then we keep on keeping on.

And to this day, whoever in a like manner knows the Self as “I am Brahman,” becomes all this universe.

This has already been discussed.

Even the gods cannot prevent his becoming this, for he has become their Self. It is an ancient tradition in India that the gods (demigods) want homage from human beings, but are very jealous–even nervous–of yogis who might evolve to a point in which they could supplant the gods. (We have already seen that Vamadeva remembered being the demigod Surya in a previous birth.) There are many legends of the gods actually trying to stop or ruin the tapasya of yogis so they could feel secure in their exalted positions. But the upanishad tells us that this cannot happen for one who seeks the Self, because he remains invisible to the egocentric and power-addicted gods. Also, since he is intent on that level of being which is common to all sentient beings–their own Self–they will see such a yogi as a dear friend and not a rival, since he disdains the whole cosmos, intent on the Highest. Thus he is not a competitor, for the deluded gods have no interest in knowing Brahman and being free. They love the prison as long as they can be in charge.

Now, if a man worships another deity, thinking: ‘He is one and I am another,’ he does not know. It is foolish to become involved with “gods” in a dualistic manner, for they have no power or glory that is not innate in each one of us. By seeking and finding the Self we gain infinitely more than any god could give us. More important, by worshipping such beings we lose sight of the truth of our divine Self. This statement also applies to those who seek union with Brahman as though Brahman were separate from them. We should seek Brahman solely because It is the only Reality, the Reality of our Self.

He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this. And it is not pleasing to sociopathic religionists who wish to ensnare people in their ideological cages in order to profit from them and fatten their egos on the adulation and obedience of their “cattle.”

44) “The brahmin rejects one who knows him as different from the Self. The kshatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The [sentient] beings reject one who knows them as different from the Self. The All rejects one who knows It as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these beings, and this All–are that Self.” (Brihadaranyaka Upanishad 2:4:6)

In the early days of psychiatry, specialists were called “alienists,” meaning that they worked with people who had become alienated from reality. The upanishad tells us that those who do not seek and know the Self are alienated from Reality Itself, that they are alienated from all levels and forms of being. This conflict cannot but result in pain and frustration. It is silly to talk about “universal brotherhood” outside the context of Universal Being.

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This is Part 13 of A Catechism of Enlightenment–a serialized commentary on “A Method Of Enlightening A Disciple” from Shankara’s Upadeshasahasri–A Thousand Teachings

30) “He is never seen, but is the Seer; He is never heard, but is the Hearer; He is never thought of, but is the Thinker; He is never known, but is the Knower. There is no other seer than He, there is no other hearer than He, there is no other thinker than He, there is no other knower than He. He is your Self, the Inner Controller, the Immortal. Everything else but Him is perishable.” (Brihadaranyaka Upanishad 3:7:23)

Our nature is consciousness, so we are solely witnesses of all that is spread out around us as relative existence. Seeing it, we find ourselves “in” the ever-changing drama and begin to think that we are a part of it. Unfortunately, the seer begins to think he is the seen. And since we live in this dream along with billions of other dreamers who, like us, cannot perceive their real nature, we are told by all those voices that we are the ever-shifting patterns of light and shadow, that there is nothing but the shadow-plays in which our consciousness is immersed. So how could we be other than confused?

But in time we begin to intuit the unseen seer, the unheard hearer, the unthought thinker, the unknown knower. When we develop the courage to dare the venture, we seek out the way to find this Unknown, however much others–and our past experience–may insist that there is no such Person. When that urgency is well-developed in us, then we find others who hold the same conviction, and find the testimony of those that have sought and found. Writings of sages come to us. If our aspiration is strong enough we may even come into the orbit of those who have sought and found, whose very existence will be our assurance that the Goal can be reached.

“But if that is true, why don’t I see it?” This question in many variations is asked by us and others when we first hear of realities hitherto unheard of by us. Shankara tells us by citing the statement of the Chandogya Upanishad:

31) “The mind consists of food.” (Chandogya Upanishad 6:5:4; 6:6:5)

This is incredibly important. It is the mind that marks us out from animals; it is the mind that enables us to seek and find the Goal Supreme. The mind is an essential factor of liberation because it controls the way we handle all the other aspects of our being. For this reason Sri Ramakrishna continually told aspirants: “The mind is everything.”

This upanishadic verse tells us that “the mind consists of food.” Some of the other verses from that section of the upanishad are these that explain how food becomes mind. “Food when eaten becomes threefold. What is coarsest in it becomes feces, what is medium becomes flesh and what is subtlest becomes mind.” (Chandogya Upanishad 6:5:1) “That which is the subtlest part of curds rises when they are churned and becomes butter. In the same manner, that which is the subtlest part of the food that is eaten rises and becomes mind.” (Chandogya Upanishad 6:6:1, 2) So the character or quality of the food we eat determines the character and quality of the mind. This is a principle we must take extremely seriously. Many mental and emotional problems arise solely from diet. And the quality of intellect depends utterly on diet. There is no possibility of anyone comprehending the full range of dharma and esoteric philosophy unless their mind–and therefore their diet–is pure. This applies to the practice of yoga as well.

If the mind is everything, so also is our diet. Diet is discussed in the Bhagavad Gita (17:7-10) and in Spiritual Benefits of a Vegetarian Diet.

32) “Having created all this, He entered into it. Having entered into it, He became both the manifested and the unmanifested, both the defined and undefined, both the supported and unsupported, both the intelligent and the non-intelligent, both the real and the unreal. The Satya [the Real, the True] became all this: whatever there is. Therefore call It the True.” (Taittiriya Upanishad 2:6)

Brahman has not really “become” anything, but we have only the language of this world to speak in. The important points are that Brahman is within all AS all, that even the “unreal” is real in essence, and that all this should be called Real–not sneered at or despised as “unreality.” This is real Advaita.

33) “Entering into them He rules all creatures.” (Taittiriya Aranyaka 3:11:12)

There is no chaos. Everything is perfectly ordered and under divine control, whatever the appearance may be.

34) “This Self has entered into these bodies, as a razor lies hidden in its case, or as fire, which sustains the world, lies hidden in its source. People do not see the Self, for when viewed in parts It is incomplete….The Self alone is to be meditated upon, for in It all these become unified. Of all these, this Self alone should be known, for one knows all these through It.” (Brihadaranyaka Upanishad 1:4:7)

Although Brahman is ever present, we do not see It because we are only looking at fragments of reality. Only in the Self, in Brahman, are the fragments united into the Whole. Therefore we should meditate on the Self, leaving all partial things aside. Yet, when we know the Self, all will be seen by us as the Self in perfect unity.

35) “So, piercing the end [the brahmarandhra, the crown of the head], the Lord entered through that door. That door is known as the vidriti, the cleft. This is the place of bliss.” (Aitareya Upanishad 1:3:12)

The Self enters the body through the crown of the head, the brahmarandhra, “the hole of Brahman,” the subtle (astral) aperture in the crown of the head, and dwells in the thousand-petaled lotus (sahasrara) that corresponds to the brain in the physical body. Liberated beings are said to exit the physical body through this aperture at death. Consequently yogis keep their awareness in the sahasrara as it is the abode of bliss.

36) “That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one-pointed and subtle intellects.” (Katha Upanishad 1:3:12)

Here is another very yogic citation. None but those who focus and refine their minds, themselves becoming focused and refined, can see the Self. “Therefore, Arjuna, become a yogi.” (Bhagavad Gita 6:46)

37) “That Deity thought: ‘Let Me now enter into those [potentially] sentient beings.’” (Chandogya Upanishad 6:3:2)

Here the upanishad is speaking of the bodies which can become sentient–at least through association–by the entrance of Brahman and the Self.

38) “The embodied one rests happily in the nine-gated city.” (Bhagavad Gita 5:13)

The Self is ever immersed in its own blissful being, even though embodied in the subtle and physical bodies. Incarnation is not a misery for the spirit–only for the ego-mind. This is an important point because many think that bliss is attained by dropping the body or somehow cutting off awareness of it. What is really needed is reestablishment in the Self. Nothing else will work.

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