Uttara Gita---part 6

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E text source- www.celextel.org 32 & 33.This Brahmanda shaped Earth [ That is, like the egg of Brahma.] dissolves itself into Water, the Water is dried up by fire, the Air swallows up the Fire, and the Akasa drinks the Air in turn; but the Akasa itself is assimilated in the Mind, the Mind in Buddhi, the Buddhi in Ahankara, the Ahankara in Citta, and the Citta in Ksetrajna (i.e., Atman or Spirit).

[Ahankara 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 Kama Mind, and Buddhi means the faculty of ascertaining truth.

According to the definition given by Sri Sankaracharya in his Viveka-Chudamani[ Text in Devanagiri and Translation in English by Mohini Mohan Chatterji. ], the Mind, Buddhi, Ahankara, 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 Ahankara, 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 Ahankara 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 Sankaracharya ]

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 Akasa of the pot is absorbed in the Mahakasa when the pot is broken, so also the ignorance-bound Jivatman is absorbed in the Paramatman when ignorance is destroyed.

36. He who has been able to acquire the knowledge of the Tattvas that the Jivatman is absorbed in the Paramatman, even as the Akasa of the Pot is absorbed in the Mahakasa, 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 Dhyana 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 Sastras, 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 Brahmana 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 Brahma, then the Linga Sarira 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 Sastras is simply useless.

Linga is from the word Lina , which means to unite. As it makes possible the union with Brahman or Atman, therefore it is called Linga; Sarira is from the root ISri, I to emaciate, as it emaciates itself with the belief that "I am Brahman" therefore it is called Sarira. Therefore Linga Sarira means that body which emaciates itself and finally enables the Jiva to unite with Atman. Linga Sarira is increased by constant talking and other actions, therefore the less is spoken, etc., the better; it is no good increasing the Linga Sarira.]

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 Jiva, 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 Jiva and thousands of Nada-Bindus [ See the Voice of the Silence by H.P.Blavatsky for the Explanation of Nada. Bindu is the point where the Nada ends and is absorbed in the eternal; Bindu, therefore, is the mediatrix, the lady in the Bhagavata who acted as a go-between between Krishna, the Atma, and Radha, 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 (Mahatma).

45. Two words bind and liberate the Jivas respectively, the firm belief of "I" and "mine" (Mama) holds fast and binds the Jiva 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.