Attitude / Passion / Skill / Sathsang

Fear of failure is a lack of skill and lack of knowledge.

Improve them - have an attitude - then this will be simply possible,

LAZY / attitude is what stops Passion / Devotion.

Sathsang - That will make it happen.

DrTPS - 200508

IGNORE - Respond

IGNORING is easier?

Many times IGNORING is difficult.
Answering and then ignoring is easier when IGNORING without Answering is difficult. But many times answering is easier than ignoring.
Detachment / Renunciation is tougher than ACTION.
Action with Renunciation may be easier.
DrTPS - 200508

BHARATH question on ATMA / SOUL

[04:27, 3/21/2020] Jn20-Columbus-Bharath-Balmane-: Hello Dr Sir, I have a question. It is said that Atma wants to experience so it does it through life goes through the cycles of joy and sorrow. I hear this reference at many places that Soul wants to experience so takes up the life form. My question is why soul wants to gain the experience?

[09:02, 3/21/2020] DrTPS: Atma / soul is also used at times as the form of body in action.
Like GOD - Krishna / Rama Experienced life here

see here atma in BG shows multiple meaning : mind / self etc ...

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || BG-6-5||

uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ

anubhava (experiecne) is part of life !!
[09:03, 3/21/2020] DrTPS: 2, 3, 10, 13 chapters too can see such atma words ...

Uttara (UTHARA) Gita

॥ उत्तरगीता ॥ अखण्डं सच्चिदानन्दमवाङ्मनसगोचरम् । आत्मानमखिलाधारमाश्रयेऽभीष्टसिद्धये ॥	Dr T P Sasikumar DrTPS www.drtps-shiksha.in +919447437948		THE UTTARA GITA               OR THE INITIATION OF ARJUNA BY SRI KRISHNA INTO YOGA AND JNANA 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.
CHAPTER – 1
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
यदेकं निष्कलं ब्रह्म व्योमातीतं निरञ्जनम् । अप्रतर्क्यमविज्ञेयं विनाशोत्पत्तिवर्जितम् ॥ १॥ कारणं योगनिर्मुक्तं हेतुसाधनवर्जितम् । हृदयाम्बुजमध्यस्थं ज्ञानज्ञेयस्वरूपकम् ॥ २॥ तत्क्षणादेव मुच्येत यज्ज्ञानाद्ब्रूहि केशव ।	yadekaM niShkalaM brahma vyomAtItaM nira~njanam | apratarkyamavij~neyaM vinAshotpattivarjitam || 1|| kAraNaM yoganirmuktaM hetusAdhanavarjitam | hRRidayAmbujamadhyasthaM j~nAnaj~neyasvarUpakam || 2|| tatkShaNAdeva muchyeta yajj~nAnAdbrUhi keshava |	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.
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
साधु पृष्टं महाबाहो बुद्धिमानसि पाण्डव ॥ ३॥   यन्मां पृच्छसि तत्त्वार्थमशेषं प्रवदाम्यहम् । आत्ममन्त्रस्य हंसस्य परस्परसमन्वयात् ॥ ४॥	sAdhu pRRiShTaM mahAbAho buddhimAnasi pANDava || 3|| yanmAM pRRichChasi tattvArthamasheShaM pravadAmyaham | Atmamantrasya haMsasya parasparasamanvayAt || 4||	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.
योगेन गतकामानां भावना ब्रह्म चक्षते । शरीरिणामजस्यान्तं हंसत्वं पारदर्शनम् ॥ ५॥	yogena gatakAmAnAM bhAvanA brahma chakShate | sharIriNAmajasyAntaM haMsatvaM pAradarshanam || 5||	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).
हंसो हंसाक्षरं चैतत्कूटस्थं यत्तदक्षरम् । तद्विद्वानक्षरं प्राप्य जह्यान्मरणजन्मनी ॥ ६॥	haMso haMsAkSharaM chaitatkUTasthaM yattadakSharam | tadvidvAnakSharaM prApya jahyAnmaraNajanmanI || 6||	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.
काकीमुखं ककारान्तमुकारश्चेतनाकृतिः । मकारस्य तु लुप्तस्य कोऽर्थः सम्प्रतिपद्यते ॥ ७॥	kAkImukhaM kakArAntamukArashchetanAkRRitiH | makArasya tu luptasya ko.arthaH sampratipadyate || 7||	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.
काकीमुखककारान्तमुकारश्चेतनाकृतिः । अकारस्य तु लुप्तस्य कोऽर्थः सम्प्रतिपद्यते ॥ ७॥	gachChaMstiShThansadA kAlaM vAyusvIkaraNaM param | sarvakAlaprayogena sahasrAyurbhavennaraH || 8||	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.
गच्छंस्तिष्ठन्सदा कालं वायुस्वीकरणं परम् । सर्वकालप्रयोगेन सहस्रायुर्भवेन्नरः ॥ ८॥ यावत्पश्येत्खगाकारं तदाकारं विचिन्तयेत् । खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु । आत्मानं खमयं कृत्वा न किंचिदपि चिन्तयेत् ॥ ९॥	yAvatpashyetkhagAkAraM tadAkAraM vichintayet | khamadhye kuru chAtmAnamAtmamadhye cha khaM kuru | AtmAnaM khamayaM kRRitvA na kiMchidapi chintayet || 9||	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. ]
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः । बहिर्व्योमस्थितं नित्यं नासाग्रे च व्यवस्थितम् । निष्कलं तं विजानीयाच्छ्वासो यत्र लयं गतः ॥ १०॥	sthirabuddhirasaMmUDho brahmavidbrahmaNi sthitaH | bahirvyomasthitaM nityaM nAsAgre cha vyavasthitam | niShkalaM taM vijAnIyAchChvAso yatra layaM gataH || 10||	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.
पुटद्वयविनिर्मुक्तो वायुर्यत्र विलीयते ॥ ११॥	puTadvayavinirmukto vAyuryatra vilIyate || 11||	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.
तत्र संस्थं मनः कृत्वा तं ध्यायेत्पार्थ ईश्वरम् ॥ १२॥	tatra saMsthaM manaH kRRitvA taM dhyAyetpArtha Ishvaram || 12||	12	Think of the Siva, there, as devoid of all conditions of life, pure but without lustre (Prabhã), mindless, Buddhi-less.
निर्मलं तं विजानीयात्षडूर्मिरहितं शिवम् । प्रभाशून्यं मनःशून्यं बुद्धिशून्यं निरामयम् ॥ १३॥	nirmalaM taM vijAnIyAtShaDUrmirahitaM shivam | prabhAshUnyaM manaHshUnyaM buddhishUnyaM nirAmayam || 13||	13	The signs of Samãdhi are the negation of all positive conditions of life and the complete enthralment or subjugation of all objective thoughts.
सर्वशून्यं निराभासं समाधिस्तस्य लक्षणम् । त्रिशून्यं यो विजानीयात्स तु मुच्येत बन्धनात् ॥ १४॥	sarvashUnyaM nirAbhAsaM samAdhistasya lakShaNam | trishUnyaM yo vijAnIyAtsa tu muchyeta bandhanAt || 14||	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.
स्वयमुच्चलिते देहे देही न्यस्तसमाधिना । निश्चलं तद्विजानीयात्समाधिस्थस्य लक्षणम् ॥ १५॥	svayamuchchalite dehe dehI nyastasamAdhinA | nishchalaM tadvijAnIyAtsamAdhisthasya lakShaNam || 15||	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.
अमात्रं शब्दरहितं स्वरव्यञ्जनवर्जितम् । बिन्दुनादकलातीतं यस्तं वेद स वेदवित् ॥ १६॥	amAtraM shabdarahitaM svaravya~njanavarjitam | bindunAdakalAtItaM yastaM veda sa vedavit || 16||	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.
प्राप्ते ज्ञानेन विज्ञाने ज्ञेये च हृदि संस्थिते । लब्धशान्तिपदे देहे न योगो नैव धारणा ॥ १७॥	prApte j~nAnena vij~nAne j~neye cha hRRidi saMsthite | labdhashAntipade dehe na yogo naiva dhAraNA || 17||	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.
यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः ॥ १८॥	yo vedAdau svaraH prokto vedAnte cha pratiShThitaH | tasya prakRRitilInasya yaH paraH sa maheshvaraH || 18||	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.
नावार्थी च भवेत्तावद्यावत्पारं न गच्छति । उत्तीर्णे च सरित्पारे नावया किं प्रयोजनम् ॥ १९॥	nAvArthI cha bhavettAvadyAvatpAraM na gachChati | uttIrNe cha saritpAre nAvayA kiM prayojanam || 19||	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.
ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्परः । पलालमिव धान्यार्थी त्यजेद्ग्रन्थमशेषतः ॥ २०॥	granthamabhyasya medhAvI j~nAnavij~nAnatatparaH | palAlamiva dhAnyArthI tyajedgranthamasheShataH || 20||	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.
उल्काहस्तो यथा कश्चिद्द्रव्यमालोक्य तां त्यजेत् ज्ञानेन ज्ञेयमालोक्य पश्चाज्ज्ञानं परित्यजेत् ॥ २१॥	ulkAhasto yathA kashchiddravyamAlokya tAM tyajet j~nAnena j~neyamAlokya pashchAjj~nAnaM parityajet || 21||	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.
यथामृतेन तृप्तस्य पयसा किं प्रयोजनम् । एवं तं परमं ज्ञात्वा वेदैर्नास्ति प्रयोजनम् ॥ २२॥	yathAmRRitena tRRiptasya payasA kiM prayojanam | evaM taM paramaM j~nAtvA vedairnAsti prayojanam || 22||	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.
ज्ञानामृतेन तृप्तस्य कृतकृत्यस्य योगिनः । न चास्ति किञ्चित्कर्तव्यमस्ति चेन्न स तत्त्ववित् ॥ २३॥	j~nAnAmRRitena tRRiptasya kRRitakRRityasya yoginaH | na chAsti ki~nchitkartavyamasti chenna sa tattvavit || 23||	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.
तैलधारामिवाच्छिन्नं दीर्घघण्टानिनादवत् । अवाच्यं प्रणवस्याग्रं यस्तं वेद स वेदवित् ॥ २४॥	tailadhArAmivAchChinnaM dIrghaghaNTAninAdavat | avAchyaM praNavasyAgraM yastaM veda sa vedavit || 24||	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.
आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ध्याननिर्मथनाभ्यासादेवं पश्येन्निगूढवत् ॥ २५॥	AtmAnamaraNiM kRRitvA praNavaM chottarAraNim | dhyAnanirmathanAbhyAsAdevaM pashyennigUDhavat || 25||	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).
तादृशं परमं रूपं स्मरेत्पार्थ ह्यनन्यधीः । विधूमाग्निनिभं देवं पश्येदन्त्यन्तनिर्मलम् ॥ २६॥	tAdRRishaM paramaM rUpaM smaretpArtha hyananyadhIH | vidhUmAgninibhaM devaM pashyedantyantanirmalam || 26||	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.
दूरस्थोऽपि न दूरस्थः पिण्डस्थः पिण्डवर्जितः । विमलः सर्वदा देही सर्वव्यापी निरञ्जनः ॥ २७॥	dUrastho.api na dUrasthaH piNDasthaH piNDavarjitaH | vimalaH sarvadA dehI sarvavyApI nira~njanaH || 27||	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.
कायस्थोऽपि न कायस्थः कायस्थोऽपि न जायते । कायस्थोऽपि न भुञ्जानः कायस्थोऽपि न बध्यते ॥ २८॥ कायस्थोऽपि न लिप्तः स्यात्कायस्थोऽपि न बाध्यते । तिलमध्ये यथा तैलं क्षीरमध्ये यथा घृतम् ॥ २९॥	kAyastho.api na kAyasthaH kAyastho.api na jAyate | kAyastho.api na bhu~njAnaH kAyastho.api na badhyate || 28|| kAyastho.api na liptaH syAtkAyastho.api na bAdhyate | tilamadhye yathA tailaM kShIramadhye yathA ghRRitam || 29||	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.
पुष्पमध्ये यथा गन्धः फलमध्ये यथा रसः । काष्ठाग्निवत्प्रकाशेत आकाशे वायुवच्चरेत् ॥ ३०॥	puShpamadhye yathA gandhaH phalamadhye yathA rasaH | kAShThAgnivatprakAsheta AkAshe vAyuvachcharet || 30||	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.
तथा सर्वगतो देही देहमध्ये व्यवस्थितः । मनस्थो देशिनां देवो मनोमध्ये व्यवस्थितः ॥ ३१॥	tathA sarvagato dehI dehamadhye vyavasthitaH | manastho deshinAM devo manomadhye vyavasthitaH || 31||	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.
मनस्थं मनमध्यस्थं मध्यस्थं मनवर्जितम् । मनसा मन आलोक्य स्वयं सिध्यन्ति योगिनः ॥ ३२॥	manasthaM manamadhyasthaM madhyasthaM manavarjitam | manasA mana Alokya svayaM sidhyanti yoginaH || 32||	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.
आकाशं मानसं कृत्वा मनः कृत्वा निरास्पदम् । निश्चलं तद्विजानीयात्समाधिस्थस्य लक्षणम् ॥ ३३॥   योगामृतरसं पीत्वा वायुभक्षः सदा सुखी । यममभ्यस्यते नित्यं समाधिर्मृत्युनाशकृत् ॥ ३४॥ ऊर्ध्वशून्यमधःशून्यं मध्यशून्यं यदात्मकम् । सर्वशून्यं स आत्मेति समाधिस्थस्य लक्षणम् ॥ ३५॥   शून्यभावितभावात्मा पुण्यपापैः प्रमुच्यते ।	AkAshaM mAnasaM kRRitvA manaH kRRitvA nirAspadam | nishchalaM tadvijAnIyAtsamAdhisthasya lakShaNam || 33|| yogAmRRitarasaM pItvA vAyubhakShaH sadA sukhI | yamamabhyasyate nityaM samAdhirmRRityunAshakRRit || 34|| UrdhvashUnyamadhaHshUnyaM madhyashUnyaM yadAtmakam | sarvashUnyaM sa Atmeti samAdhisthasya lakShaNam || 35|| shUnyabhAvitabhAvAtmA puNyapApaiH pramuchyate |	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.
अर्जुन उवाच	arjuna uvAcha-		ARJUNA ASKED
अदृश्ये भावना नास्ति दृश्यमेतद्विनश्यति ॥ ३६॥   अवर्णमस्वरं ब्रह्म कथं ध्यायन्ति योगिनः ।	adRRishye bhAvanA nAsti dRRishyametadvinashyati || 36|| avarNamasvaraM brahma kathaM dhyAyanti yoginaH |	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)?
श्रीभगवानुवाच	shrIbhagavAnuvAcha-		SRI BHAGAVAN SAID
ऊर्ध्वपूर्णमधःपूर्णं मध्यपूर्णं यदात्मकम् ॥ ३७॥   सर्वपूर्णं स आत्मेति समाधिस्थस्य लक्षणम् ।	UrdhvapUrNamadhaHpUrNaM madhyapUrNaM yadAtmakam || 37|| sarvapUrNaM sa Atmeti samAdhisthasya lakShaNam |	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.
अर्जुन उअवाच	arjuna uavAcha-		ARJUNA ASKED
सालम्बस्याप्यनित्यत्वं निरालम्बस्य शून्यता ॥ ३८॥   उभयोरपि दुष्ठत्वात्कथं ध्यायन्ति योगिनः ।	sAlambasyApyanityatvaM nirAlambasya shUnyatA || 38|| ubhayorapi duShThatvAtkathaM dhyAyanti yoginaH |	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?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
हृदयं निर्मलं कृत्वा चिन्तयित्वाप्यनामयम् ॥ ३९॥   अहमेव इदं सर्वमिति पश्येत्परं सुखम् ।	hRRidayaM nirmalaM kRRitvA chintayitvApyanAmayam || 39|| ahameva idaM sarvamiti pashyetparaM sukham |	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
अक्षराणि समात्राणि सर्वे बिन्दुसमाश्रिताः ॥ ४०॥   बिन्दुभिर्भिद्यते नादः स नादः केन भिद्यते ।	akSharANi samAtrANi sarve bindusamAshritAH || 40|| bindubhirbhidyate nAdaH sa nAdaH kena bhidyate |	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.
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः ॥ ४१॥   ध्वनेरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः । तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥ ४२॥ ॐकारध्वनिनादेन वायोः संहरणान्तिकम् । निरालम्बं समुद्दिश्य यत्र नादो लयं गतः ॥ ४३॥	anAhatasya shabdasya tasya shabdasya yo dhvaniH || 41|| dhvanerantargataM jyotirjyotirantargataM manaH | tanmano vilayaM yAti tadviShNoH paramaM padam || 42|| OMkAradhvaninAdena vAyoH saMharaNAntikam | nirAlambaM samuddishya yatra nAdo layaM gataH || 43||	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
भिन्ने पञ्चात्मके देहे गते पञ्चसु पञ्चधा । प्राणैर्विमुक्ते देहे तु धर्माधर्मौ क्व गच्छतः ॥ ४४॥	bhinne pa~nchAtmake dehe gate pa~nchasu pa~nchadhA | prANairvimukte dehe tu dharmAdharmau kva gachChataH || 44||	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?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
धर्माधर्मौ मनश्चैव पञ्चभूतानि यानि च । इन्द्रियाणि च पञ्चैव याश्चान्याः पञ्च देवताः ॥ ४५॥ ताश्चैव मनसा सर्वे नित्यमेवाभिमानतः । जीवेन सह गच्छन्ति यावत्तत्त्वं न विन्दति ॥ ४६॥	dharmAdharmau manashchaiva pa~nchabhUtAni yAni cha | indriyANi cha pa~nchaiva yAshchAnyAH pa~ncha devatAH || 45|| tAshchaiva manasA sarve nityamevAbhimAnataH | jIvena saha gachChanti yAvattattvaM na vindati || 46||	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
स्थावरं जङ्गमं चैव यत्किंचित्सचराचरम् । जीवा जीवेन सिध्यन्ति स जीवः केन सिध्यति ॥ ४७॥	sthAvaraM ja~NgamaM chaiva yatkiMchitsacharAcharam | jIvA jIvena sidhyanti sa jIvaH kena sidhyati || 47||	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?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
मुखनासिकयोर्मध्ये प्राणः संचरते सदा । आकाशः पिबते प्राणं स जीवः केन जीवति ॥ ४८॥	mukhanAsikayormadhye prANaH saMcharate sadA | AkAshaH pibate prANaM sa jIvaH kena jIvati || 48||	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
ब्रह्माण्डव्यापितं व्योम व्योम्ना चावेष्टितं जगत् । अन्तर्बहिश्च तद्व्योम कथं देवो निरञ्जनः ॥ ४९॥	brahmANDavyApitaM vyoma vyomnA chAveShTitaM jagat | antarbahishcha tadvyoma kathaM devo nira~njanaH || 49||	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.
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
आकाशो ह्यवकाशश्च आकाशव्यापितं च यत् । आकाशस्य गुणः शब्दो निःशब्दो ब्रह्म उच्यते ॥ ५०॥	AkAsho hyavakAshashcha AkAshavyApitaM cha yat | AkAshasya guNaH shabdo niHshabdo brahma uchyate || 50||	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
दन्तोष्ठतालुजिह्वानामास्पदं यत्र दृश्यते । अक्षरत्वं कुतस्तेषां क्षरत्वं वर्तते सदा ॥ ५१॥	dantoShThatAlujihvAnAmAspadaM yatra dRRishyate | akSharatvaM kutasteShAM kSharatvaM vartate sadA || 51||	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?
	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
अघोषमव्यञ्जनमस्वरं चा-         प्यतालुकण्ठोष्ठमनासिकं च । अरेखजातं परमूष्मवर्जितं         तदक्षरं न क्षरते कथंचित् ॥ ५२॥	aghoShamavya~njanamasvaraM chA-         pyatAlukaNThoShThamanAsikaM cha | arekhajAtaM paramUShmavarjitaM         tadakSharaM na kSharate kathaMchit || 52||	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).
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
ज्ञात्वा सर्वगतं ब्रह्म सर्वभूताधिवासितम् । इन्द्रियाणां निरोधेन कथं सिध्यन्ति योगिनः ॥ ५३॥	j~nAtvA sarvagataM brahma sarvabhUtAdhivAsitam | indriyANAM nirodhena kathaM sidhyanti yoginaH || 53||	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)?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
इन्द्रियाणां निरोधेन देहे पश्यन्ति मानवाः । देहे नष्टे कुतो बुद्धिर्बुद्धिनाशे कुतो ज्ञता ॥ ५४॥	indriyANAM nirodhena dehe pashyanti mAnavAH | dehe naShTe kuto buddhirbuddhinAshe kuto j~natA || 54||	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).
तावदेव निरोधः स्याद्यावत्तत्त्वं न विन्दति । विदिते तु परे तत्त्वे एकमेवानुपश्यति ॥ ५५॥	tAvadeva nirodhaH syAdyAvattattvaM na vindati | vidite tu pare tattve ekamevAnupashyati || 55||	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.
भवच्छिद्रकृता देहाः स्रवन्ति गलिका इव । नैव ब्रह्म न शुद्धं स्यात्पुमान्ब्रह्म न विन्दति ॥ ५६॥	bhavachChidrakRRitA dehAH sravanti galikA iva | naiva brahma na shuddhaM syAtpumAnbrahma na vindati || 56||	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.)
अत्यन्तमलिनो देहो देही चात्यन्तनिर्मलः । उभयोरन्तरं ज्ञात्वा कस्य शौचं विधीयते ॥ ५७॥	atyantamalino deho dehI chAtyantanirmalaH | ubhayorantaraM j~nAtvA kasya shauchaM vidhIyate || 57||	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.)
इति उत्तरगीतायां प्रथमोऽध्यायः ॥	iti uttaragItAyAM prathamo.adhyAyaH ||
॥ द्वितीयोऽध्यायः ॥ || dvitIyo.adhyAyaH ||CHAPTER – 2 अरूढस्यारुरुक्षोश्च स्वरूपे परिकीर्तिते ।         तत्रारूढस्य बिम्बैक्यं कथं स्यादिति पृच्छति ॥         arUDhasyArurukShoshcha svarUpe parikIrtite |         tatrArUDhasya bimbaikyaM kathaM syAditi pRRichChati ||
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
ज्ञात्वा सर्वगतं ब्रह्म सर्वज्ञं परमेश्वरम् । अहं ब्रह्मेति निर्देष्टुं प्रमाणं तत्र किं भवेत् ॥ १॥	j~nAtvA sarvagataM brahma sarvaj~naM parameshvaram | ahaM brahmeti nirdeShTuM pramANaM tatra kiM bhavet || 1||	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?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
यथा जलं जले क्षिप्तं क्षीरे क्षीरं घृते घृतम् । अविशेषो भवेत्तद्वज्जीवात्मपरमात्मनोः ॥ २॥	yathA jalaM jale kShiptaM kShIre kShIraM ghRRite ghRRitam | avisheSho bhavettadvajjIvAtmaparamAtmanoH || 2||	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.
जीवे परेण तादात्म्यं सर्वगं ज्योतिरीश्वरम् । प्रमाणलक्षणैर्ज्ञेयं स्वयमेकाग्रवेदिना ॥ ३॥	jIve pareNa tAdAtmyaM sarvagaM jyotirIshvaram | pramANalakShaNairj~neyaM svayamekAgravedinA || 3||	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.
अर्जुन उवाच	arjuna uvAcha		ARJUNA ASKED
ज्ञानादेव भवेज्ज्ञेयं विदित्वा तत्क्षणेन तु । ज्ञानमात्रेण मुच्येत किं पुनर्योगधारणा ॥ ४॥	j~nAnAdeva bhavejj~neyaM viditvA tatkShaNena tu | j~nAnamAtreNa muchyeta kiM punaryogadhAraNA || 4||	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?
श्रीभगवानुवाच	shrIbhagavAnuvAcha		SRI BHAGAVAN SAID
ज्ञानेन दीपिते देहे बुद्धिर्ब्रह्मसमन्विता । ब्रह्मज्ञानाग्निना विद्वान्निर्दहेत्कर्मबन्धनम् ॥ ५॥	j~nAnena dIpite dehe buddhirbrahmasamanvitA | brahmaj~nAnAgninA vidvAnnirdahetkarmabandhanam || 5||	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.
ततः पवित्रं परमेश्वराख्य-         मद्वैतरूपं विमलाम्बराभम् । यथोदके तोयमनुप्रविष्टं         तथात्मरूपो निरुपाधिसंस्थः ॥ ६॥	tataH pavitraM parameshvarAkhya-         madvaitarUpaM vimalAmbarAbham | yathodake toyamanupraviShTaM         tathAtmarUpo nirupAdhisaMsthaH || 6||	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.
आकाशवत्सूक्ष्मशरीर आत्मा         न दृश्यते वायुवदन्तरात्मा । स बाह्यमभ्यन्तरनिश्चलात्मा         ज्ञानोल्कया पश्यति चान्तरात्मा ॥ ७॥	AkAshavatsUkShmasharIra AtmA         na dRRishyate vAyuvadantarAtmA | sa bAhyamabhyantaranishchalAtmA         j~nAnolkayA pashyati chAntarAtmA || 7||	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).
यत्र यत्र मृतो ज्ञानी येन केनापि मृत्युना । यथा सर्वगतं व्योम तत्र तत्र लयं गतः ॥ ८॥	yatra yatra mRRito j~nAnI yena kenApi mRRityunA | yathA sarvagataM vyoma tatra tatra layaM gataH || 8||	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.
शरीरव्यापितं व्योम भुवनानि चतुर्दश । निश्चलो निर्मलो देही सर्वव्यापी निरञ्जनः ॥ ९॥	sharIravyApitaM vyoma bhuvanAni chaturdasha | nishchalo nirmalo dehI sarvavyApI nira~njanaH || 9||	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.]
मुहूर्तमपि यो गच्छेन्नासाग्रे मनसा सह । सर्वं तरति पाप्मानं तस्य जन्म शतार्जितम् ॥ १०॥	muhUrtamapi yo gachChennAsAgre manasA saha | sarvaM tarati pApmAnaM tasya janma shatArjitam || 10||	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.]
दक्षिणे पिङ्गला नाडी वह्निमण्डलगोचरा । देवयानमिति ज्ञेया पुण्यकर्मानुसारिणी ॥ ११॥	dakShiNe pi~NgalA nADI vahnimaNDalagocharA | devayAnamiti j~neyA puNyakarmAnusAriNI || 11||	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.)
इला च वामनिश्वाससोममण्डलगोचरा । पितृयानमिति ज्ञेयं वाममाश्रित्य तिष्ठति ॥ १२॥	ilA cha vAmanishvAsasomamaNDalagocharA | pitRRiyAnamiti j~neyaM vAmamAshritya tiShThati || 12||	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.)
गुदस्य पृष्ठभागेऽस्मिन्वीणादण्डस्य देहभृत् । दीर्घास्ति मूर्ध्निपर्यन्तं ब्रह्मदण्डीति कथ्यते ॥ १३॥ तस्यान्ते सुषिरं सूक्ष्मं ब्रह्मनाडीति सूरिभिः । इलापिङ्गलयोर्मध्ये सुषुम्ना सूक्ष्मरूपिणी । सर्वं प्रतिष्ठितं यस्मिन्सर्वगं सर्वतोमुखम् ॥ १४॥	gudasya pRRiShThabhAge.asminvINAdaNDasya dehabhRRit | dIrghAsti mUrdhniparyantaM brahmadaNDIti kathyate || 13|| tasyAnte suShiraM sUkShmaM brahmanADIti sUribhiH | ilApi~Ngalayormadhye suShumnA sUkShmarUpiNI | sarvaM pratiShThitaM yasminsarvagaM sarvatomukham || 14||	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.
तस्य मध्यगताः सूर्यसोमाग्निपरमेश्वराः । भूतलोका दिशः क्षेत्रसमुद्राः पर्वताः शिलाः ॥ १५॥	tasya madhyagatAH sUryasomAgniparameshvarAH | bhUtalokA dishaH kShetrasamudrAH parvatAH shilAH || 15||	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.]
द्वीपाश्च निम्नगा वेदाः शास्त्रविद्याकलाक्षराः । स्वरमन्त्रपुराणानि गुणाश्चैते च सर्वशः ॥ १६॥	dvIpAshcha nimnagA vedAH shAstravidyAkalAkSharAH | svaramantrapurANAni guNAshchaite cha sarvashaH || 16||	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.]
बीजं बीजात्मकास्तेषां क्षेत्रज्ञाः प्राणवायवः । सुषुम्नान्तर्गतं विश्वं तस्मिन्सर्वं प्रतिष्ठितम् ॥ १७॥	bIjaM bIjAtmakAsteShAM kShetraj~nAH prANavAyavaH | suShumnAntargataM vishvaM tasminsarvaM pratiShThitam || 17||	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.
नानानाडीप्रसवकं सर्वभूतान्तरात्मनि । ऊर्ध्वमूलमधः शाखं वायुमार्गेण सर्वगम् ॥ १८॥	nAnAnADIprasavakaM sarvabhUtAntarAtmani | UrdhvamUlamadhaH shAkhaM vAyumArgeNa sarvagam || 18||	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.
द्विसप्ततिसहस्राणि नाड्यः स्युर्वायुगोचराः । कर्ममार्गेण सुषिरास्तिर्यञ्चः सुषिरात्मकाः ॥ १९॥	dvisaptatisahasrANi nADyaH syurvAyugocharAH | karmamArgeNa suShirAstirya~nchaH suShirAtmakAH || 19||	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.
अधश्चोर्ध्वगतास्तासु नवद्वाराणि शोधयन् । वायुना सह जीवोर्ध्वज्ञानी मोक्षमवाप्नुयात् ॥ २०॥	adhashchordhvagatAstAsu navadvArANi shodhayan | vAyunA saha jIvordhvaj~nAnI mokShamavApnuyAt || 20||	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.]
अमरावतीन्द्रलोकोऽस्मिन्नासाग्रे पूर्वतो दिशि । अग्निलोको हृदि ज्ञेयश्चक्षुस्तेजोवती पुरी ॥ २१॥	amarAvatIndraloko.asminnAsAgre pUrvato dishi | agniloko hRRidi j~neyashchakShustejovatI purI || 21||	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]
याम्या संयमनी श्रोत्रे यमलोकः प्रतिष्ठितः । नैरृतो ह्यथ तत्पार्श्वे नैरृतो लोक आश्रितः ॥ २२॥	yAmyA saMyamanI shrotre yamalokaH pratiShThitaH | nairRRito hyatha tatpArshve nairRRito loka AshritaH || 22||	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.]
विभावरी प्रतीच्यां तु पृष्ठे वारुणिका पुरी । वायोर्गन्धवती कर्णपार्श्वे लोकः प्रतिष्ठितः ॥ २३॥	vibhAvarI pratIchyAM tu pRRiShThe vAruNikA purI | vAyorgandhavatI karNapArshve lokaH pratiShThitaH || 23||	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.]
सौम्या पुष्पवती सौम्ये सोमलोकस्तु कण्ठतः । वामकर्णे तु विज्ञेयो देहमाश्रित्य तिष्ठति ॥ २४॥	saumyA puShpavatI saumye somalokastu kaNThataH | vAmakarNe tu vij~neyo dehamAshritya tiShThati || 24||	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).
वामे चक्षुषि चैशानी शिवलोको मनोन्मनी । मूर्ध्नि ब्रह्मपुरी ज्ञेया ब्रह्माण्डं देहमाश्रितम् ॥ २५॥	vAme chakShuShi chaishAnI shivaloko manonmanI | mUrdhni brahmapurI j~neyA brahmANDaM dehamAshritam || 25||	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. ]
पादादधः शिवोऽनन्तः कालाग्निप्रलयात्मकः । अनामयमधश्चोर्ध्वं मध्यमं तु बहिः शिवम् ॥ २६॥	pAdAdadhaH shivo.anantaH kAlAgnipralayAtmakaH | anAmayamadhashchordhvaM madhyamaM tu bahiH shivam || 26||	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.
अधः पदोऽतलं विद्यात्पादं च वितलं विदुः । नितलं पादसन्धिश्च सुतलं जङ्घमुच्यते ॥ २७॥	adhaH pado.atalaM vidyAtpAdaM cha vitalaM viduH | nitalaM pAdasandhishcha sutalaM ja~Nghamuchyate || 27||	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.
महातलं तु जानु स्यादूरुदेशो रसातलम् । कटिस्तालतलं प्रोक्तं सप्त पातालसंज्ञया ॥ २८॥	mahAtalaM tu jAnu syAdUrudesho rasAtalam | kaTistAlatalaM proktaM sapta pAtAlasaMj~nayA || 28||	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.
कालाग्निनरकं घोरं महापातालसंज्ञया । पातालं नाभ्यधोभागो भोगीन्द्रफणिमण्डलम् ॥ २९॥	kAlAgninarakaM ghoraM mahApAtAlasaMj~nayA | pAtAlaM nAbhyadhobhAgo bhogIndraphaNimaNDalam || 29||	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.
वेष्टितः सर्वतोऽनन्तः स बिभ्रज्जीवसंज्ञकः । भूलोकं नाभिदेशं तु भुवर्लोकं तु कुक्षितः ॥ ३०॥	veShTitaH sarvato.anantaH sa bibhrajjIvasaMj~nakaH | bhUlokaM nAbhideshaM tu bhuvarlokaM tu kukShitaH || 30||	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.
हृदयं स्वर्गलोकं तु सूर्यादिग्रहतारकाः । सूर्यसोमसुनक्षत्रं बुधशुक्रकुजाङ्गिराः ॥ ३१॥	hRRidayaM svargalokaM tu sUryAdigrahatArakAH | sUryasomasunakShatraM budhashukrakujA~NgirAH || 31||	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.
मन्दश्च सप्तमो ह्येष ध्रुवोऽतः स्वर्गलोकतः । हृदये कल्पयन्योगी तस्मिन्सर्वसुखं लभेत् ॥ ३२॥ हृदयस्य महर्लोकं जनोलोकं तु कण्ठतः । तपोलोकं भ्रुवोर्मध्ये मूर्ध्नि सत्यं प्रतिष्ठितम् ॥ ३३॥	mandashcha saptamo hyeSha dhruvo.ataH svargalokataH | hRRidaye kalpayanyogI tasminsarvasukhaM labhet || 32|| hRRidayasya maharlokaM janolokaM tu kaNThataH | tapolokaM bhruvormadhye mUrdhni satyaM pratiShThitam || 33||	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 ]
ब्रह्माण्डरूपिणी पृथ्वी तोयमध्ये विलीयते । अग्निना पच्यते तोयं वायुना ग्रस्यतेऽनलः ॥ ३४॥	brahmANDarUpiNI pRRithvI toyamadhye vilIyate | agninA pachyate toyaM vAyunA grasyate.analaH || 34||	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.
आकाशं तु पिबेद्वायुं मनश्चाकाशमेव च । बुद्ध्यहङ्कारचित्तं च क्षेत्रज्ञः परमात्मनि ॥ ३५॥	AkAshaM tu pibedvAyuM manashchAkAshameva cha | buddhyaha~NkArachittaM cha kShetraj~naH paramAtmani || 35||	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.
अहं ब्रह्मेति मां ध्यायेदेकाग्रमनसा सकृत् । सर्वं तरति पाप्मानं कल्पकोटिशतैः कृतम् ॥ ३६॥	ahaM brahmeti mAM dhyAyedekAgramanasA sakRRit | sarvaM tarati pApmAnaM kalpakoTishataiH kRRitam || 36||	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.
घटसंवृतमाकाशं नीयमाने घटे यथा । घटो नश्यति नाकाशं तद्वज्जीव इहात्मनि ॥ ३७॥	ghaTasaMvRRitamAkAshaM nIyamAne ghaTe yathA | ghaTo nashyati nAkAshaM tadvajjIva ihAtmani || 37||	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.
घटाकाशमिवात्मानं विलयं वेत्ति तत्त्वतः । स गच्छति निरालम्बं ज्ञानालोक्यं न संशयः ॥ ३८॥	ghaTAkAshamivAtmAnaM vilayaM vetti tattvataH | sa gachChati nirAlambaM j~nAnAlokyaM na saMshayaH || 38||	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.
तपेद्वर्षसहस्राणि एकपादस्थितो नरः । एकस्य ध्यानयोगस्य कलां नार्हन्ति षोडशीम् ॥ ३९॥	tapedvarShasahasrANi ekapAdasthito naraH | ekasya dhyAnayogasya kalAM nArhanti ShoDashIm || 39||	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.]
आलोड्य चतुरो वेदान्धर्मशास्त्राणि सर्वदा । यो वै ब्रह्म न जानाति दर्वी पाकरसं यथा ॥ ४०॥	AloDya chaturo vedAndharmashAstrANi sarvadA | yo vai brahma na jAnAti darvI pAkarasaM yathA || 40||	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.
यथा खरश्चन्दनभारवाही         सारस्य वाही न तु चन्दनस्य । एवं हि शास्त्राणि बहून्यधीत्य         सारं त्वजानन्खरवद्वहेत्सः ॥ ४१॥	yathA kharashchandanabhAravAhI         sArasya vAhI na tu chandanasya | evaM hi shAstrANi bahUnyadhItya         sAraM tvajAnankharavadvahetsaH || 41||	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.
अनन्तकर्म शौचं च जपो यज्ञस्तथैव च । तीर्थयात्रादिगमनं यावत्तत्त्वं न विन्दति ॥ ४२॥	anantakarma shauchaM cha japo yaj~nastathaiva cha | tIrthayAtrAdigamanaM yAvattattvaM na vindati || 42||	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.
गवामनेकवर्णानां क्षीरं स्यादेकवर्णकम् । क्षीरवद्दृश्यते ज्ञानं देहिनां च गवां यथा ॥ ४३॥ अहं ब्रह्मेति नियतं मोक्षहेतुर्महात्मनाम् । द्वे पदे बन्धमोक्षाय न ममेति ममेति च ॥ ४४॥	gavAmanekavarNAnAM kShIraM syAdekavarNakam | kShIravaddRRishyate j~nAnaM dehinAM cha gavAM yathA || 43|| ahaM brahmeti niyataM mokShaheturmahAtmanAm | dve pade bandhamokShAya na mameti mameti cha || 44||	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).
ममेति बध्यते जन्तुर्न ममेति विमुच्यते । मनसो ह्युन्मनीभावाद्द्वैतं नैवोपलभ्यते । यदा यात्युन्मनीभावं तदा तत्परमं पदम् ॥ ४५॥	mameti badhyate janturna mameti vimuchyate | manaso hyunmanIbhAvAddvaitaM naivopalabhyate | yadA yAtyunmanIbhAvaM tadA tatparamaM padam || 45||	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.
हन्यान्मुष्टिभिराकाशं क्षुधार्तः कण्डयेत्तुषम् । नाहं ब्रह्मेति जानाति तस्य मुक्तिर्न जायते ॥ ४६॥	hanyAnmuShTibhirAkAshaM kShudhArtaH kaNDayettuSham | nAhaM brahmeti jAnAti tasya muktirna jAyate || 46||	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".
इति उत्तरगीतायां द्वितीयोऽध्यायः ॥ iti uttaragItAyAM dvitIyo.adhyAyaH || ॥ तृतीयोऽध्यायः ॥ || tRRitIyo.adhyAyaH ||  CHAPTER – 3 योगी व्यर्थक्रियालापपरित्यागेन शान्तधीः । तृतीये शरणं यायाद्धरिमेवेति कीर्त्यते ॥ yogI vyarthakriyAlApaparityAgena shAntadhIH | tRRitIye sharaNaM yAyAddharimeveti kIrtyate || श्रीभगवानुवाच- shrIbhagavAnuvAcha-
अनन्तशास्त्रं बहुवेदितव्य-         मल्पश्च कालो बहवश्च विघ्नाः । यत्सारभूतं तदुपासितव्यं         हंसो यथा क्षीरमिवाम्बुमिश्रम् ॥ १॥	anantashAstraM bahuveditavya-         malpashcha kAlo bahavashcha vighnAH | yatsArabhUtaM tadupAsitavyaM         haMso yathA kShIramivAmbumishram || 1||	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.
पुराणं भारतं वेदशास्त्राणि विविधानि च । पुत्रदारादिसंसारो योगाभ्यासस्य विघ्नकृत् ॥ २॥	purANaM bhArataM vedashAstrANi vividhAni cha | putradArAdisaMsAro yogAbhyAsasya vighnakRRit || 2||	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.]
इदं ज्ञानमिदं ज्ञेयं यः सर्वं ज्ञातुमिच्छति । अपि वर्षसहस्रायुः शास्त्रान्तं नाधिगच्छति ॥ ३॥	idaM j~nAnamidaM j~neyaM yaH sarvaM j~nAtumichChati | api varShasahasrAyuH shAstrAntaM nAdhigachChati || 3||	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.
विज्ञेयोऽक्षरतन्मात्रं जीवितं चापि चञ्चलम् । विहाय शास्त्रजालानि यत्सत्यं तदुपास्यताम् ॥ ४॥	vij~neyo.akSharatanmAtraM jIvitaM chApi cha~nchalam | vihAya shAstrajAlAni yatsatyaM tadupAsyatAm || 4||	4	Considering life to be very impermanent, try to know only the indestructible Sat, give up the unnecessary reading of books, and worship Truth.
पृथिव्यां यानि भूतानि जिह्वोपस्थनिमित्तिकम् । जिह्वोपस्थपरित्यागे पृथिव्यां किं प्रयोजनम् ॥ ५॥	pRRithivyAM yAni bhUtAni jihvopasthanimittikam | jihvopasthaparityAge pRRithivyAM kiM prayojanam || 5||	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.)
तीर्थानि तोयपूर्णानि देवान्पाषाणमृन्मयान् । योगिनो न प्रपद्यन्ते आत्मध्यानपरायणाः ॥ ६॥	tIrthAni toyapUrNAni devAnpAShANamRRinmayAn | yogino na prapadyante AtmadhyAnaparAyaNAH || 6||	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.
अग्निर्देवो द्विजातीनां मुनीनां हृदि दैवतम् । प्रतिमा स्वल्पबुद्धीनां सर्वत्र समदर्शिनाम् ॥ ७॥	agnirdevo dvijAtInAM munInAM hRRidi daivatam | pratimA svalpabuddhInAM sarvatra samadarshinAm || 7||	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.
सर्वत्रावस्थितं शान्तं न प्रपश्येज्जनार्दनम् । ज्ञानचक्षुर्विहीनत्वादन्धः सूर्यमिवोदितम् ॥ ८॥	sarvatrAvasthitaM shAntaM na prapashyejjanArdanam | j~nAnachakShurvihInatvAdandhaH sUryamivoditam || 8||	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.
यत्र यत्र मनो याति तत्र तत्र परं पदम् । तत्र तत्र परं ब्रह्म सर्वत्र समवस्थितम् ॥ ९॥	yatra yatra mano yAti tatra tatra paraM padam | tatra tatra paraM brahma sarvatra samavasthitam || 9||	9	Wherever the Mind (of a Tattvajnãnin) goes, it sees the Paramãtman there because all and everything is full with the One Brahman.
दृश्यन्ते दृशि रूपाणि गगनं भाति निर्मलम् । अहमित्यक्षरं ब्रह्म परमं विष्णुमव्ययम् ॥ १०॥	dRRishyante dRRishi rUpANi gaganaM bhAti nirmalam | ahamityakSharaM brahma paramaM viShNumavyayam || 10||	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.
दृश्यते चेत्खगाकारं खगाकारं विचिन्तयेत् । सकलं निष्कलं सूक्ष्मं मोक्षद्वारेण निर्गतम् ॥ ११॥	dRRishyate chetkhagAkAraM khagAkAraM vichintayet | sakalaM niShkalaM sUkShmaM mokShadvAreNa nirgatam || 11||	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.
अपवर्गस्य निर्वाणं परमं विष्णुमव्ययम् । सर्वज्योतिर्निराकारं सर्वभूतगुणान्वितम् ॥ १२॥	apavargasya nirvANaM paramaM viShNumavyayam | sarvajyotirnirAkAraM sarvabhUtaguNAnvitam || 12||	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.]
सर्वत्र परमात्मानं अहमात्मा परमव्ययम् । अहं ब्रह्मेति यः सर्वं विजानाति नरः सदा । हन्यात्स्वयमिमान्कामान्सर्वाशी सर्वविक्रयी ॥ १३॥	sarvatra paramAtmAnaM ahamAtmA paramavyayam | ahaM brahmeti yaH sarvaM vijAnAti naraH sadA | hanyAtsvayamimAnkAmAnsarvAshI sarvavikrayI || 13||	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.
निमिषं निमिषार्धं वा शीताशीतनिवारणम् । अचला केशवे भक्तिर्विभवैः किं प्रयोजनम् ॥ १४॥	nimiShaM nimiShArdhaM vA shItAshItanivAraNam | achalA keshave bhaktirvibhavaiH kiM prayojanam || 14||	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.
भिक्षान्नं देहरक्षार्थं वस्त्रं शीतनिवारणम् । अश्मानं च हिरण्यं च शाकं शाल्योदनं तथा ॥ १५॥	bhikShAnnaM deharakShArthaM vastraM shItanivAraNam | ashmAnaM cha hiraNyaM cha shAkaM shAlyodanaM tathA || 15||	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).
समानं चिन्तयेद्योगी यदि चिन्त्यमपेक्षते । भूतवस्तुन्यशोचित्वं पुनर्जन्म न विद्यते ॥ १६॥	samAnaM chintayedyogI yadi chintyamapekShate | bhUtavastunyashochitvaM punarjanma na vidyate || 16||	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).
आत्मयोगमवोचद्यो भक्तियोगशिरोमणिम् । तं वन्दे परमानन्दं नन्दनन्दनमीश्वरम् ॥       इति उत्तरगीतायां तृतीयोऽध्यायः ॥	Atmayogamavochadyo bhaktiyogashiromaNim | taM vande paramAnandaM nandanandanamIshvaram ||     iti uttaragItAyAM tRRitIyo.adhyAyaH ||	17	O Arjuna, he who does not covet material objects, never takes birth again in this world.

 Compiled from various NET sources