Theosophy - The Uttara Gita or The Initiation of Arjuna by Sri Krishna into Yoga and
Jnana by B.K.Laheri
T.P.H.
Oriental Series No. 9
THE
UTTARA GITA
OR
THE
INITIATION OF ARJUNA
BY
SRI
KRISHNA
INTO
YOGA
AND JNANA
English
Translation and Notes by
B.K.Laheri,
F.T.S.
Theosophical
Publishing House
Adyar,
Madras, India
1933
Publisher's note
The Uttara Gitã,
as its name implies, and as the first few lines of Chapter I explain,is the
subsequent instruction, coming after that set forth in the Bhagavad-Gitã,.
Those who have not
read carefully the Bhagavad-Gitã, (Text in Devanagiri and Translation
in English by Dr. Annie Besant, Popular Edition published by the Theosophical
Society) should do so before starting upon the study of the Uttara Gitã,.
They will then perceive how the latter amplifies and gives practical details
upon points which the former, in its intention of only setting forth the broad
outlines of instruction, passes over with merely a general reference.
This translation
of Babu Rai Baroda K.Laheri, F.T.S., appeared in Lucifer, November and
December, 1892.
CHAPTER
-I-
ARJUNA,
after the successful issue of the battle of Kuruksetra, amidst the pleasures
of rank, riches, and prosperity, had forgotten the priceless instructions imparted
to him by Sri Krishna, on the eve of that memorable battle. He now asks Kesava
again to propound to him the secrets of the Brahma-jnana.
ARJUNA
ASKED:
1, 2
& 3.
O Kesava,
[ Kesava means the manifested Logos, the union of Visnu, Brahmã
and Mahesvara, or the combined Sattva, Rajas, and Tamas Gunas. The word "Kesava"
is from Ka-isa-va] tell me the knowledge of that Brahman that is One,
and without its like and rival, without Upãdhi (attributes) beyond the
Akãsa, source of all purity, that which cannot be approached by argument,
or reached by conception, the unknowable and the unknown, and that which is
absolutely free from births and deaths. O Kesava, impart to me the knowledge
of that which is Absolute, the only above ode Eternal Peace and Purity, the
Instrumental (Nimitta) and Material (Upãdãna) cause of the Universe,
though itself causeless and free from all connection. Tell me, O Kesava, the
knowledge of that which dwells in every heart, and that which combines the fact
of knowledge and the thing knowable in Itself.
SRI
BHAGAVAN SAID:
4. O
thou long-armed one, thou who art the crest-jewel of the Pandu dynasty, O Arjuna,
thou art most intelligent, because thou hast asked me a question which is at
once most sublime and magnificent - to attain the knowledge of the boundless
Tattvas. Hear, therefore, O Arjuna, attentively what I wish to say on the matter.
5. He
is called Brahman, who, devoid of all desires, and by the process of Yoga, sits
in that state of meditation in which he assimilates his own Self-mantra (Pranava
or Aum) with the Hamsa (Paramãtma).
6. For
the human being, the attainment of the state of Hamsa (I am He), within his
own limits, is considered the highest jnana. That which remains merely a passive
witness between the Hamsa and Non-Hamsa, i.e., the Paramãtman
and the destructible portion of the human being, is the Aksara Purusa in the
form of Kutasha-Caitanya (Atma-Buddhi). When the knower finds and sees this
Akara Purusa in him, he is saved from all future troubles of birth and death
in this world.
7. The
word "Kãkin" is the compound of ka + aka + in. The
first syllable Ka means happiness, the second Aka means misery,
and the third In denotes possessing: therefore one that possesses happiness
and misery - the Jiva - is called "Kãkin". Again the vowel
a at the end of the syllable Ka is the conscious manifestation
of Mula-Prakrti or the Jiva form of the Brahman; therefore when this a disappears,
there remains only the K, which is the One great indivisible Bliss -
Brahman.
8. He
who is always able to retain his life-breath (Prãnavãyu) within
himself, both at the time of walking and rest, can extend the period of his
life over a thousand years.
9. Conceive
so much of the manifested Akãsa (sky) as can be brought within the range
of one's own mental view, as one undivided Brahman then merge the Atman into
it, and it, into your own self; this done, i.e., when the Atman is made
one with the Akãsa, think of nothing else - as moon, stars, etc. - in
the sky. [ This is the Nirvikalpa Samãdhi - the subjective concentration
of the mind, in which both the mind and life-breath become still like a flame
without air.
There
are two well-known processes of practising Yoga: viz., to concentrate
the mind (a) at the point where the nose ends, and (b) where the root of the
nose begins. The result in both cases is the same as are the further processes
of practice, but in either case the instruction of a Guru is necessary, otherwise
it is absolutely impossible to succeed. ]
10.
Such a seeker of Brahman, after fixing his mind as aforesaid, and shutting himself
out of all objective knowledge (Ajnãna), should hold fast the support
of unchangeable Jnãna, and think of the One Indivisible Brahman in the
inner and outer Akãsa, that exists at the end of the nose, and into which
the life-breath merges.
11.
Freed from both nostrils where the life-breath disappears, there (i.e.,
in the heart) fix thy mind, O Pãrtha, [ another name of Arjuna.
] and meditate upon the All-Supreme Isvara.
12.
Think of the Siva, there, as devoid of all conditions of life, pure but without
lustre (Prabhã), mindless, Buddhi-less.
13.
The signs of Samãdhi are the negation of all positive conditions of life
and the complete enthralment or subjugation of all objective thoughts.
14.
Although the body of the meditator may now and hen become somewhat unsteady
at the time of meditation, yet he is to consider that the Paramãtma is
immovable. This is the sign of the Samãdhi.
15.
He that considers the Paramãtman as without Mãtra, i.e.,
neither short nor long in metre, soundless, unconnected with vowels, and beyond
the Bindu, (Point) i.e., Anusvara, (which produces a nasal sound),
beyond the Nãda, i.e., the voice that rises from the throat, etc.,
and beyond the Kalãs, i.e., the different phases of this sound,
is the real knower of the Vedas.
16.
He that has acquired Vijnãna, (the Supreme Knowledge) by the aid of Jnana,
i.e.., the knowledge derived from books of Philosophy and instruction
from a Guru, and has learned to place the object of this knowledge in his heart,
and he that has acquired peace of mind, such a person requires no Yoga for further
practice, and no meditation for further conception.
17.
The syllable (Aum) with which the Vedas begin, which figures in the middle of
the Vedas, and with which the Vedas end, unites Prakrti with its Own Self; but
that which is beyond this Prakrti-united-Pranava is Mahesvara.
18.
A boat is necessary until one gets to the other side of the river, but when
a man once crosses the stream, the boat is no longer necessary for his purpose.
19.
As a husbandman throws away the husks, after thrashing out the corn, so does
also an intelligent person give up the study of books after he has attained
knowledge from them.
20.
As light is necessary to find the wished-for object in a dark chamber, but when
once the object is found, the light is put aside as unnecessary: so also when
the Object of the Supreme Knowledge, that is kept hidden by the illusions of
Maya, is once found out by the torch of Knowledge, the Knowledge itself is afterwards
put aside as unnecessary.
21.
As milk is not necessary for a person who is already satisfied with the drink
of nectar, so also Vedas are not required for man who has already known the
Supreme Deity.
22.
Thrice fortunate is the Yoga who has thus satiated his thirst by the nectar
of knowledge; he is henceforth bound to no Karma, as he has become the knower
of the Tattvas.
23.
He that has known the unspeakable Pranava as the one continuous sound of a big
gong, or like one unbroken thread (Dhãrã) of oil, without division
and separation, understand the real meaning of the Vedas.
24.
He, that uses his own Atman as one Arani (a piece of wood that produces
fire when rubbed), and Pranava as the other and constantly rubs the two together,
he will very soon see the hidden fire thus produced by the friction of the two,
even as he produces the fire that is hidden in the bosom of the Arani
25.
As long as one does not see within himself that sublime Rupa which is purer
than purity itself, and which beams forth like a smokeless light, he should
continue his meditations with a steady mind, fixing his thoughts upon that Rupa
(form).
26.
The Jîvãtman, although (considered to be) very distant from Paramãtman,
is still very near to it; and although it has a body, still it is without body;
the Jîvãtman itself is pure, omnipotent and self-evident.
27.
Although it (Jîvãtman) is (considered to be) in the body, still
it is not in the body; it is not affected by any change of the body,
nor does it take part in any enjoyment appertaining to the body nor can it be
bound down or conditioned by anything that binds the body.
28 &
29. All oil exists in the seed (i.e., pervading the whole of it) and
butter (Ghrta) in cheese (Ksîra, i.e., milk boiled and thickened).
As smell exists in the flower, and juice in fruits, so does the Jîvãtman
which permeates the whole universe, also exists in the human body. Like the
fire hidden in the bosom of wood, and like the air that pervades the whole limitless
Akãsa, Atman, the dweller in the caves of Manas, unseen and unperceived,
becomes its own expressor, and walks in the Akãsa of the human heart.
30.
Though the Jîvãtman dwells in the heart,yet it has its abode in
the mind; and though dwelling in the heart it is itself mindless. The Yogî,
who sees such an Atman in his own heart through the help of his own mind, gradually
becomes a Siddha himself.
31.
He that has been able to make his mind entirely unsupported and one with the
Akãsa, and to know the unchangeable One, his state is called the state
of Samãdhi.
32.
Though living upon air he that daily practises Samãdhi to make himself
happy with the drink of the Yoga-nectar, becomes able to destroy the destroyer.
33.
He that contemplates the Atman as No-thing above, No-thing below, No-thing in
the middle, and No-thing all round, his state is called the state of Samãdhi.
(That is Nirãlamba, non-supported or self-supported samãdhi) The
Yogî who thus realizes the No-thingness of the Atman becomes free from
all virtues and vice.
ARJUNA
ASKED:
34.
Tell me, O Kesava, how Yogîs should meditate upon the colourless and formless
Brahman, when the mind is unable to think upon that which it has never seen,
and that which can be seen is material, and consequently subject to destruction
(change)?
SRI
BHAGAVAN SAID:
35.
That which is full above, full below, full in the middle, and full all round,
is the All-full Atman and he that contemplates the Ãtman thus, is said
to be in the state of Samãdhi.
ARJUNA
ASKED:
36.
Tell me, O Kesava, how the Yogî is to practise meditation when the Sãlamba
which thou has just described is unreal and that which is Nirãlamba means
No-thingness?
SRI
BHAGAVAN SAID:
37.
He who, after purifying his mind, contemplates the pure Paramãtman, and
looks unto his own Self as he one vast undivided whole of the manifested universe,
becomes happy by knowing the Brahman.
ARJUNA
ASKED:
38.
All the letters have long and short metrical sound, they (letters) are also
joined by the Bindu (Anusvãra-point) and the latter (Bindu) when disjoined,
merges itself into the Nãda (sound), but where does the Nãda merge.
SRI
BHAGAVAN SAID:
39 &
40. Light exists in the voice of the ceaseless Sound, and Manas (thought) in
that light; the Space where the Manas disappears (merges in itself) is the Supreme
Foot of Visnu. Aiming at the unknowable, where the Sound of the Pranava, led
up on high by the Life-Air, disappears, that Space is called the Supreme Foot
of Visnu.
ARJUNA
ASKED:
41.
Tell me, Okesava, when the Life-Breath leaves this body of five elements, and
the tenement itself is again reduced to them (the elements), where do the virtue
and vice of the man go, and who do they accompany?
SRI
BHAGAVAN SAID:
42 &
43. The destiny produced by the result of virtue and vice, the Essence of the
five Bhütas - the mind (lower mind), the five senses, and the controlling
genii (Devatas) of the five organs of Karma, all these by reason of the Ahankãra
(personality) of the mind accompany the Jîva as long as it remains ignorant
of the knowledge of the Tattvas.
ARJUNA
ASKED:
44.
O Krishna, the Jîva, in the state of Samãdhi, leaves all the movable
and immovable objects of the world, but what is it that leaves the Jîva
so as to remove the nãma of Jîvaship?
SRI
BHAGAVAN SAID:
45.
The Prãna Vãyu always passes between the mouth and the nostrils;
the Akãsa drinks (absorbs) the Prãna (i.e., when the Jïva
leaves the body, after acquiring the knowledge of the Tattvas); thus when the
Prãna is once absorbed the Jïva does not figure again as Jïva
in the arena of this world.
ARJUNA
ASKED:
46.
The Ãkãsa that pervades the whole Universe also encompasses this
objective world. It is therefore both in and out of everything. Now tell me,
O Krishna, what it is that is beyond this Ãkãsa.
SRI
BHAGAVAN SAID:
47.
O Arjuna, the Ãkãsa is called Sünya (vacuum), because it
means the want or absence of things or anything. This Ãkãsa has
the quality of Sound, but that which gives it the power of Sound (as emptiness
cannot produce any sound), thought Itself Soundless, is the unknown and unknowable
Brahman.
ARJUNA
ASKED:
48.
It is evident that the letters are pronounced by means of the teeth, lips, palate,
throat, etc.; therefore how can they (letters) be termed indestructible (Nitya),
when their destructibility is apparent on their very face?
SRI
BHAGAVAN SAID:
49.
That letter is called indestructible which is self-pronunciation, i.e.,
without the efort of any pronunciation, which is neither vowel nor consonant,
which is beyond the eight places of pronunciation, which is not subject to long
or short accents, and which is thoroughly devoid of the Usma Varnas (i.e,
the four letters, S'a, Sa, Sa, Ha, called Usma on account of their pronunciation
depending greatly on the help of Vãyu or air - meaning, therefore, subject
to no air or breath).
ARJUNA
ASKED:
50.
Tell me, O Krishna, how, by closing their external senses and knowing that Brahman,
which lies concealed in every matter and every substance, the Yogins realize
Nirvãna Mukti (i.e., absolute freedom from every kind of bondage)?
SRI
BHAGAVAN SAID:
51.
The Yogins see the Atman within (them: this they do) when they shut out all
their external senses (not by any physical action); for such a person when he
leaves his body, his Buddhi [ Students must distinguish between the Vedãntic
use of this term and the significance assigned to it in the Esoteric Philosophy.
] (i.e. material intelligence) dies away, and with the death of
his Buddhi his ignorance also dies away (i.e., he becomes spiritual).
52.
As long as the Tattvas are not known to a person, so long it is necessary for
him to practise concentration of mind by shutting out external senses, but once
the thoroughly attains the knowledge of the Tattvas he identifies himself with
the Universal Soul.
53.
From the nine openings (portals) of the body, the waters of knowledge always
pass out; consequently one cannot know the Brahman unless he becomes as pure
as the Brahman Itself. (Meaning, the powers of mind should be concentrated within,
and not allowed to dwell upon external objects through the nine openings.)
54.
Thy body itself is exceedingly impure, but that which takes a body (Jîvãtman)
is purity itself; he that has known the difference of the real nature of these
two never troubles himself with the question of purity; for, whose purity, should
he search after? (The Jîvãtman is always pure.)
CHAPTER
II
ARJUNA
ASKED:
1. Tell
me, Okesava, what is the evidence when one, knowing the Brahman as the all-pervading
and all-knowing Paramesvara, believes himself to be one with It?
SRI
BHAGAVAN SAID:
2. As
water in water, milk in milk and (clarified) butter in butter, so the Jîvãtman
and Paramãtman become one in union without any distinction and difference.
3. He
who with undivided attention endeavours to unite the Jîvãtman with
the Paramãtman according to the manner prescribed by the Sãstras
(i.e., Rsis) to him the all-pervading and universal Light shows itself
in due time.
ARJUNA
ASKED:
4. When,
by acquiring knowledge, the knower becomes the object of knowledge itself, then
he frees himself from all bondage by the virtue of his knowledge, and what need
is there for practice of Yoga or meditation?
SRI
BHAGAVAN SAID:
5. He,
in whom the light of knowledge always shines forth, has his Buddhi constantly
fixed on the Brahman, and with the fire of supreme knowledge he is able to burn
down the bonds of Karma.
6. Such
a knower of the Tattvas, by the realization of the Paramãtman that is
pure as the spotless Akãsa and without a second, lives in it (i.e.,
Paramãtman) without any Upãdhi (i.e., being free
from all attributes), as water enters into water.
7. Atman
is Süksma like Akãsa , and therefore it cannot be seen by the eyes,
nor can the inner Atman, which is like the Vãyu (air) bee seen either;
but he who has been able to fix his Inner-Atman by the Nirãlamba Samãdhi,
and has learned to direct the course of his external senses inward, can know
the unity of the Atman and Antarãtman (Inner Soul or Mind).
8. Wherever
a Jnãnin may die, and in whatever manner his death may happen, he becomes
one with Atman when he leases his body, even as the Akãsa in the pot
becomes one with its parent Akãsa when the pot is broken, matters not
where nor how it breaks.
9. Know
by the process of Anvaya and Vyatireka that the Atman which pervades the whole
body is beyond the the three states of consciousness - waking, dreaming and
dreamless sleep.
[ In
the state in which although the material consciousness is absent, still the
presence of the Atman is perceived as a witness to that state, this process
is called the Anvaya; whereas the ignorance by which the man in the Sthula Sarîra,
does not perceive the presence of the Atman, although it is ever-present, is
called Vyatireka. This twofold process exists in each of the above-mentioned
three states of consciousness.
10.
He who has been able to dwell with his mind for one moment on a single point
(i.e., to perceive the Light of Caitanya) frees himself from the sins
of his past hundred births. [ This probably means that the "vision
of the fields of eternity" can never be attained until a person is purified
from the "sins" of past births.]
11.
On the right side spreads the Pingalã Nãdi (i.e., from
the sole of the right foot right up to the top of the head where the Sahasrãra
exists),[ For clairvoyant description of the six centres in the human
body please see "Chakras" with Illustrations, by C.W.Leadbeater]
it is bright and shining like a great circle of Fire (or the Sun); this product
of virtue (Pingalã) is called the vehicle of the devas. (Meaning, that
those who can fix their mind in this Nãdi, can journey through the sky
like Devas; therefore it is called the "Deva-Yãna" or the vehicle
of the Devas.)
12.
On the left side stretches forth the Ida (i.e., from the sole of the
left foot up to the Sahasrãra at the top of the head), the brightness
of this Nãdi is comparatively less, like the disk or circle of the Moon;
it dwells with the breath of the left nostril and it is called the vehicle of
the Pitrs. (Meaning, that those who can fix their mind in this Nãdi,
can ascend the Pitr Loka and no further; hence it is called "Pitr-Yãna"
or the vehicle of the Pitrs.)
13 &
14. Like the backbone of a Veena, or harp, the long tract of bone with many
joints that stretches from the seat right up to the head of a human being is
called the Meru-Danda (spinal cord). There is a minute aperture or hole that
passes right through this Meru-Danda from the Mulãdhãra to the
head; it is through this hole that there passes a Nãdi which the yogis
called the Brahma-Nãdi or Susumnã.
15.
Susumnã is a fine nerve that passes between the Idã and Pingalã.
From this Susumnã all the Jnãna-Nãdis (sensory nerves)
take their birth: hence it is called the Jnãna-Nãdi.
[That
Nãdi that takes its origin from the Sahasrãra, and growing gradually
finer, descends through the canal of the spinal column, is called the Susumnã.
At first nine sets of smaller Nãdis spring from it and spread towards
the eyes and other organs of sense, etc.: afterwards from each joint of the
spinal column to which the pairs of ribs are attached, one on either side, and
underneath each rib, there are successively stretched thirty-two sets of Nãdis,
with innumerable branchlets covering the whole body like a network; these produce
the sense of touch and perform other necessary work requisite for the upkeep
of the Sthula Sarîra. These Nãdis are so fine in their texture
that if 400 of them be collected and tied together,still they cannot be seen
by the naked eye; thou so fine, still they are, like pipes, hollow and in this
space there exists a certain substance,like oil, in which the Caitanya reflects;
for this reason the Rsis call the Susumnã the parent of all these smaller
Nãdis, the Jnãna-Nãdi, and consider it to be just like
a tree with its innumerable branches covering the whole of the human body,the
root being upwards - at the Sahasrãra - and the branches downwards.]
16.
The Sun, the Moon, and the other Devatas, the fourteen Lokas of Bhur, Bhuvar,
etc., the ten directions,East, West, etc., the sacred places, the seven oceans,the
Himãlaya and other mountains, the seven Islands of Jambu, etc., the seven
sacred rivers, Gangã, etc., the four Vedas, all the sacred philosophies,
the sixteen vowels and twenty-four consonants,the Gãyatri and other sacred
Mantras, the eighteen Purãnas and all the Upa-Purãnas included,
the three Gunas, Mahat itself, the root of the Jîvas, the Jîvas
and their Atman, the ten breaths, the whole world, in fact, consisting of all
these, exists in the Susumnã.
[As
all outward objects that are cognizable by the human senses are reflected in
the Susumnã Nãdi, therefore the Rsis call this body the "microcosm".
For instance,when you see the sun, moon, or the stars, you do not actually go
near to them in order to see, but you see them because they are reflected in
your Susumnã Nãdi. If your mind had the power to go out of your
body, in order to see them, then you would be able to see all and everything
that lies in the "Royal Road", and in such a case you would know all
and every occurrence that takes place in every quarter of this globe, nay, and
somewhere else, in this vast universe.]
17.
As various Nãdis have sprung up from the Susumnã, the receptacle
of the Inner soul of all Jîvas - and are stretched out in all directions
of the physical body, therefore it is considered like a huge tree reversed.
The Tattva-Jnãnins alone are able to walk on every branch of this tree
by the help of Prãna-Vãyu.
18.
In this human body there exist seventy-two thousand Nãdis which admit
of sufficient space for entrance into them through Vãyu; the Yogins alone
become acquainted with the true nature of these Nãdis by the virtue of
their Yoga-Karma.
19.
Having closed up the nine portals of the body, and being acquainted with the
source and nature of the Nãdis that stretch up and down the seats of
the several organs of sense, the Jîva, rising to the state of superior
knowledge with the aid of the Life-Breath, attains Moksa.
20.
On the left side of this Susumnã, and near the point of the nose, there
exists the Indra-Loka by name called Amarãvatî; and the bight luminous
sphere that exists in the eyes is known by the name of Agni-Loka.
[Of
the nine sets of nerves springing from the Susumnã, at first one set
enters into the organ of sight, but it forms into a circle before branching
out and entering into both the eyes, this circle is called Agni-Loka. Similarly
the circle which the second set of the nerves make before entering into the
nostrils, is known by the name of Amarâvatî or the capital of Indra-Loka.]
21.
Near the right ear exists the Yama-Loka (the place of death) known by the name
of Samyamanî, and on its side exists the sphere of the Nairrta Deva, called
by the name of Nairrta-Loka.
[Yama-Loka
means the sphere of Death, because there exists such a delicate place near the
ear that slight injury is likely to cause death to a person; hence this sphere
is called Yama-Loka.
Nairrta-Loka
is also called Rãkso-Loka. At the side of Yama-Loka there exists a place
the nerves of which enable a person to masticate hard things such as meat, etc.;
hence this place is known by the name of Nairrta-Loka or Rãkso-Loka]
22.
On the west (i.e., of the Susumnã),and situated in the back, there
exists the sphere of Varuna called by the name of Vibhãvarî: and
on the side of the ears, the sphere is known as Gandhavatî This is the
seat of the Vãyu.
[There
is a certain place in the back of a man which the ordinary people of he Hindus
touch with their wet fingers at the time of performing the halting ceremony.
This place is called Vibhãvarî, because here the nerves are so
sensitive, that no sooner one fixes his attention there than he becomes covered
with Mãyã and falls into sleep. The term Vibhãvari means
night or darkness.
Similarly
the place beside the ears, whence the air carries the smell, is called Gandhavatî,
meaning the place of smell; the place which starts the air to carry the smell
into the nostrils is called the Vãyu-Loka.]
23.
On the north side of Susumnã, extending from the throat up to the left
ear, and in the sphere of Kubera, known by the name of Pushpavatî, exists
the Candra-Loka.
[Kubera
is the god of riches of the Hindu Mythology; his place is called Puspavatî,
meaning place of golden flowers.]
24.
In the left eye and in connection with the Isãnya direction exists Siva-Loka,
known by the name of Manonmanî; the Brahmapurî that exist in the
head should be considered as the microcosm in the human body (because it is
the root and origin of the Jnãna-Nãdi Susumnã, therefore
called Manomaya-Jagat, or the world of mind).
25.
Like the dreadful fire at the time of Pralaya, the eternal dwells at the sole
of the feet; the same all-pure eternal imparts blessing, both above, below,
in the middle, in and out (of the body).
[When
one dwelling in Susumnã, drinks the nectar of happiness, then whatever
obstacles may appear to him both from above, below, or the middle of his body,they
instantly disappear no sooner the mediator fixes his mind on the eternal dwelling
at the sole of his feet.] [ Referring to the direction of certain magnetic
currents. ]
26.
The lower portion, or the sole of the foot, is called Atala; the upper portion,
or the top, is called Vitala; the upper part of the joint between the leg and
foot (i.e., the ankle) is called Nitala, and knee (Jangha) is called
Sutala.
27.
The lower portion of the thigh (Jãnu) is called Mahãtala; the
upper portion of it (Uru) is called Rasãtala, and the loin (Kati) is
termed Talãtala. In this way it is proper to know the seven Pãtãlas
that exist in the human body.
28.
In the Pãtãlas where the serpents live in coils, and below the
navel, is the place known by the name of Bhogîndra; this dreadful place,
like a burning Hell and Doomsday Fire, is termed Mahãpãtãla;
in this sphere, the eternal known by the name of Jîva, displays itself
in serpentine coils like a circle.
29.
Bhur-Loka exists in the navel; in the armpit [ This localizes a great
nervous and magnetic centre that directs every motion of the arms.] exists
the Bhuvar, while the Svarga-Loka, with the sun, moon and stars, dwells in the
heart.
30.
The Yogis realize perfect bliss by imagining the seven Lokas,the Sun, Moon,
Mars, Mercury, Jupiter,Venus, Saturn, and innumerable other Lokas like Dhruva,
etc., in the heart.
31.
In the heart (of the person who thus imagines) dwells the Mahar-Loka, the Jana-Loka
exists in the throat, the Tapo-Loka between the two eyebrows, while the Satya-Loka
exists in the head.
32 &
33. This Brahmãnda shaped Earth [ That is, like the egg of Brahmã.]
dissolves itself into Water, the Water is dried up by fire, the Air swallows
up the Fire, and the Akãsa drinks the Air in turn; but the Akãsa
itself is assimilated in the Mind, the Mind in Buddhi, the Buddhi in Ahankãra,
the Ahankãra in Citta, and the Citta in Ksetrajna (i.e., Atman
or Spirit).
[Ahankãra
here means "self-consciousness", Mahat, or the Third Logos; it corresponds
to the Mind in the human principles. Citta means the "abstract consciousness",
the Second Logos, corresponding to Buddhi of the human principles. Ksetra-jna,
or the knower of the planes, means the Spirit or the First Logos, corresponding
to the Atman of the human principles of the exoteric Theosophy. Mind here means
the Kãma Mind, and Buddhi means the faculty of ascertaining truth.
According
to the definition given by Sri Sankarãchãrya in his Viveka-Chudãmani[
Text in Devanagiri and Translation in English by Mohini Mohan Chatterji.
], the Mind, Buddhi, Ahankãra, and Citta are the four handmaids
of Antahkarana; the quality of Mind is to doubt, that of Buddhi is to ascertain,
Citta retains or keeps, while Ahankãra, expresses its self-consciousness
or shows "I-am-ness". The place of the mind is the throat, that of
Buddhi the mouth, Citta dwells in the navel, while Ahankãra resides in
the heart.] [ All the explanations in brackets are mere translations,
except this portion, which I have simply explained from the teachings of "H.P.Blavatsky"
and "Sri Sri Sankarãchãrya ]
34.
The Yogins who contemplate me with one mind as "I am he" are
saved from the sins collected during a hundred millions of Kalpas.
35.
As the Akãsa of the pot is absorbed in the Mahãkãsa when
the pot is broken, so also the ignorance-bound Jîvãtman is absorbed
in the Paramãtman when ignorance is destroyed.
36.
He who has been able to acquire the knowledge of the Tattvas that the Jîvãtman
is absorbed in the Paramãtman, even as the Akãsa of the Pot is
absorbed in the Mahãkãsa, becomes undoubtedly free from the chain
of ignorance, and goes into the sphere of the Light of Supreme Knowledge and
Wisdom.
37.
If a man practise asceticism and severe austerity for a thousand years, standing
on one leg only, he cannot realize one-sixteenth part of the benefit gained
by Dhyãna Yoga (meditation).
Those
that constantly chant the four Vedas and read other religious works and yet
fail to realize "I am that Brahman", they are like the spoons that
are used for every cooking operation, but yet remain without a single taste
of the foods they prepare.
As the
ass bears the burden of sandal (wood), whereby he feels only the weight of the
load and not the virtue of the sandal, even so is the case of the (nominal)
readers of the many Sãstras, because they do not understand the real
meaning of them, but carry them about like the beast of burden.
38.
As long as one does not acquire the knowledge of the Tattvas, so long should
he attentively perform all good acts, observe purity of body and mind, perform
religious sacrifice, and acquire experience and wisdom by visiting sacred places.
39.
At the time when the body oscillates backward and forward, the Brãhmana
who hesitates to believe that he is Brahman fails to understand the great subtle
Atman, even if he be conversant with the four Vedas.
[At
the time of practising meditation, when the Susumna commences dancing up and
down the spinal cord by the force of the uprising Fire of Brahmã, then
the Linga Sarîra within begins to move, which necessarily moves or swings
the physical body; if at such a time one fails to consider himself "I am
That" his study of the Vedas and Sãstras is simply useless.
Linga
is from the word Lîna , which means to unite. As it makes possible
the union with Brahman or Atman, therefore it is called Linga; Sarîrã
is from the root ISri, I to emaciate, as it emaciates itself with the belief
that "I am Brahman" therefore it is called Sarîra. Therefore
Linga Sarîrã means that body which emaciates itself and finally
enables the Jîva to unite with Atman. Linga Sarîrã is increased
by constant talking and other actions, therefore the less is spoken, etc., the
better; it is no good increasing the Linga Sarîrã.]
40.
Although the cows may be of different colours,but the colour of their milk is
one and the same; even so in the case of the Jîva, the bodies may look
different, but the Atman is one and the same in all.
41.
Food, sleep, fear, and sexual desire men have in common with brutes; it is the
addition of knowledge (i.e., the faculty of knowledge of Buddhi) only
that makes him a man; if, therefore, he is devoid of this he is but equal to
a brute.
42.
In the morning a man performs the necessities of life, in the middle of the
day he fills his stomach with food, in the evening he satisfies the cravings
of his sexual desire, and afterwards falls into the embraces of deep sleep-
such is the case with the beasts also.
43 &
44. That hundred millions of Jîva and thousands of Nãda-Bindus
[ See the Voice
of the Silence by H.P.Blavatsky for the Explanation of Nãda.
Bindu is the point where the Nãda ends and is absorbed in the eternal;
Bindu, therefore, is the mediatrix, the lady in the Bhãgavata
who acted as a go-between between Krishna, the Atmã, and Rãdhã,
the Manas. ] are constantly destroyed and absorbed in that All-Purity,
therefore the firm conviction that "I am Brahman" is known
to be the only cause of Moksa for Great Souls (Mahãtma).
45.
Two words bind and liberate the Jîvas respectively, the firm belief of
"I" and "mine" (Mama) holds fast and binds the Jîva
down, and the absence or want of the same (Nirmama) liberates him from all bondage.
46.
When the Mind becomes free from all desires and passions, then only the idea
of duality ceases. When there arises that state of Advaita feeling (al in One
and One in all), there dwell the supreme Feet of the Brahman.
47.
As an hungry person imply wastes his energy in vain when he strikes the air
with blows for food, so also a reader of the Vedas and others Sãstras
simply wastes his time and energy, if, notwithstanding his study, he fails to
realize that "I am Brahman".
CHAPTER
III
1. Sãstras
are innumerable, and again it takes a long time to understand their real meaning
(even if one succeeds in going through them); life is short, but the obstacles
are many; therefore the intelligent should only take the real meaning of them
as a Hamsa (swan) separates the milk only out of milk-mixed water.
2. The
Purãnas, the Bhãrata, the Vedas, and various other Sãstras,
wife, children, and family are simply so many obstacles on the path of Yoga-practice.
[This
is not intended either for beginners or for ordinary people; it is intended
for those only who have risen very high, i.e., above the world of matter.]
3. Dost
thou desire to know all by thy own experience - that this is knowledge,
and that is worth knowing, etc., - then thou shalt fail to know the
end of the Sãstras even if thine age be over a thousand years.
4. Considering
life to be very impermanent, try to know only the indestructible Sat, give up
the unnecessary reading of books, and worship Truth.
5. Out
of all the beautiful objects that exist in this world, most are intended either
to please the tongue or give pleasures to sex: if you can relinquish the pleasures
of both these,then where is the necessity of this world for you. (Meaning that
these two constitute the essence of selfishness in a man's mind; discard them,
and you get rid of the selfish feeling, thereby living for virtue and the good
of humanity alone.)
6. The
sacred rivers after all are but waters and the idols worshipped are nothing
but either stones,metals, or earth. Yogis go neither to the former nor worship
the latter, because within themselves exist all sacred places and the synthesis
of all idols.
7. Agni
or Fire is the god of the twice-born who are given to sacrifice; the Munis call
the Atman within them their god, the less intelligent portion worship the idols,
but the Yogis see Brahman equally everywhere - both in the fire, within themselves,
in idols, and all around.
8. As
a blind man cannot see the sun although it lightens the whole world, so those
blind of knowledge, or the spiritually blind, also cannot perceive the Omnipresent
Eternal Peace that encompasses the whole universe.
9. Wherever
the Mind (of a Tattvajnãnin) goes, it sees the Paramãtman there
because all and everything is full with the One Brahman.
10.
As the serene bright sky is observable with all its panorama of forms, names,
and colours, so he who is able to realize the idea that "I am Brahman"
- in spite of all forms, names, and colours - alone can see the eternal Paramãtman
actually.
11.
The Yogi, while meditating, should contemplate that "I am the whole universe";
in this manner he shall see that Paramãtman - the Abode of Supreme Bliss
- with the eyes of his knowledge. As long as he shall think of the Akãsa
and identify himself with it, so long shall he consider the All-pervading Paramãtman
like Akãsa itself, for the Great Subtle Production from the Portal of
Moksa, the All-full Abode of Nirvãna, the Eternal Paramãtman dwells
in the heart of all Jîva, in the form of the Ray of Knowledge - the Spiritual
Soul - in man; this Paramãtman should be known as the Brahmãtman
of the Paramãtman-knowing Yogis.
12.
He who has been able to identify himself with the whole universe - as the One
Brahman - should carefully avoid the desire of eating every man's food and selling
all kinds of things.
[There
would be no difference between a man and a dog, if he takes impure food and
eats every body's bread. Impure trade also destroys the purity of a man's mind.
13.
Where the Yogis stay for one second or even half a second, that place becomes
sacred like Kuruksetra., Prayãga and Naimisãranya because the
thought of Spirituality for one brief second has a greater effect than one thousand
millions of sacrifices.
14.
The Yogi who considers this universe as nothing but the One Brahman, at once
destroys both virtue and vice; consequently for him there is neither friend
nor enemy, happiness nor misery, gain nor loss, good nor bad, honour nor dishonour,
praise nor blame; all these become alike to him.
15.
When a patched-up cloak with a hundred holes in it, is able to keep off the
summer's heat and winter's cold, then what is the necessity for wealth and riches
for a man whose heart is devoted to the worship of Kesava (Brahman).
16.
O Arjuna, the Yogi should not think about or concern himself for his maintenance;
if, however, such a thought is necessary at all, then let him beg for alms simply
to maintain his body, and protect himself form cold by the clothes of charity;
to him diamond and stones, green vegetables and coarse rice, and all other objects
in this world, are of equal value (i.e., he becomes indifferent to all).
17.
O Arjuna, he who does not covet material objects, never takes birth again in
this world. |