Arjuna, after the successful outcome of the battle of Kurukshetra, 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 asked Keshava to expound again the secrets of the science of Brahman.
Chapter I The Knower of the Tattvas
5. He is called Brahman who, devoid of all desires, and by the mode of yoga, sits in that state of meditation in which he assimilates his own Self-mantra (pranava) with the hamsa (Paramatman).
8. He who is ever able to retain his life-breath within himself, both at the time of waking and rest, can extend the period of his life over a thousand years.
11. Freed from both nostrils, wherein the life-breath disappears, thereby fix thy mind, O Partha, and meditate upon the All-Supreme Ishvara.
12. Think of Shiva there as devoid of all limitations of life, immaculate but lustreless, without mind or intellect.
16. He that has acquired the supreme knowledge (vijnana) by the aid of jnana and has learnt to place the object of this knowledge in his heart, and has thus achieved peace of mind, such a person requires no yoga for further practice, and no meditation for further conception.
19. As a husbandman throws away the husks after threshing out the corn, so does also an intelligent person give up the study of books after he has gained knowledge from them.
21. As milk is not needed by a person already satiated with the drink of nectar, so also the Vedas are not needed by a man who has already known the Supreme Deity.
22. Thrice fortunate is the yogin who has thus satiated his thirst by the nectar of knowledge; he is henceforth bound to no karma, as he had become the knower of the tattvas.
26. The jivatman, although seemingly distant from the Paramatman, is still very close to it; and though it has a body, it is still without a body; the jivatman itself is pure, omnipotent and self-evident.
27. Although it is apparently in the body, it is still not in the body; it is not affected by any change of the body, nor does it take part in any enjoyment pertaining to the body, nor can it be bound down or conditioned by anything that binds the body.
31. He who has become capable of holding his mind, wholly and without support, and fused with the akasha, and of cognizing the unmodifiable One, his condition is called the state of samadhi
32. Though living upon air, he that daily practices samadhi to remain content with the drink of the nectar of yoga becomes capable of destroying the destroyer.
34. The yogin who thus apprehends the No-thingness of the atman becomes emancipated from all virtue and vice.
38. He who, having purified his mind, contemplates the pure Paramatman, and perceives his own Self as the one vast indivisible whole of the manifested cosmos, becomes serene by knowing Brahman.
43. The destiny produced by the consequences of virtue and vice, the essence of the five bhutas – the mind, the five senses and the controlling devatas of the five organs of karma (action) – all these by reason of the ahankara of the mind accompany the jiva as long as it remains ignorant of the knowledge of the tattvas.
52. The yogins see the atman within when they shut out all their external senses; for such a person when leaving the body, his buddhi passes on, and with the passing of the buddhi his ignorance also vanishes.
Chapter II Nadis and Lokas
4. When, by acquiring knowledge, the knower becomes the object of knowledge itself, then he frees himself from all bondage by virtue of his knowledge, and needs no more practice of yoga or of meditation.
8. Wherever a jnanin may die, and in whatever matter his death may occur, he becomes one with the atman when he leaves his body, even as the akasha in the pot becomes one with its parent akasha when the pot is broken, regardless of where or how it breaks.
9. Know by the twofold experience of conscious witnessing and unconscious ignorance that the atman which pervades the whole body is beyond the three states of consciousness – waking, dreaming and dreamless sleep.
10. He who has been able to dwell with his mind for one moment on a single point (bindu) frees himself from the sins of his past hundred births.
15. Sushumna is a fine nerve that passes between the ida and pingala; from this sushumna all the jnananadis [sensory nerves] take their birth. Hence it is called the jnananadi.
16. The sun, the moon and the other devatas, the fourteen lokas of Bhur, Bhuvas etc., the ten Dikas [directions], east, west, etc., the sacred places, the seven oceans, the Himalaya and other mountains, the seven islands of jambu, etc., the seven sacred rivers, Ganga, etc., the four Vedas, all the sacred philosophies, the sixteen vowels and twenty-four consonants, the Gayatri and other sacred mantras, the eighteen Puranas and all the Upapuranas included, the three gunas, mahat itself, the root of all the jivas, the jivas and their atman, the ten breaths, the whole world, in fact, consisting of all these, exists in the sushumna.
31. In the heart dwells the Maharloka, the Janaloka exists in the throat, the Taparloka between the two eyebrows, whilst the Sattvaloka exists in the head.
32. This Brahmanda dissolves itself into water, the water is dried up by fire, the air swallows up the fire, and the akasha drinks the air in turn.
33. But the akasha itself is assimilated in the mind, the mind in buddhi, the buddhi in ahankara, the ahankara in chitta in kshetrajna.
36. He who has been able to acquire the knowledge of the tattvas such that the jivatman is absorbed in the Paramatman, even as the akasha of the pot is absorbed in the mahakasha, becomes undoubtedly free from the chain of ignorance, and goes into the sphere of the Light of Supreme Knowledge and Wisdom.
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.
41. Food, sleep, fear and sexual desire, man has in common with brutes; it is only the addition of knowledge 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 beasts also.
43. Hundred millions of jivas and thousands of nadabindus are constantly destroyed and absorbed in the All-Purity.
44. Therefore, the conviction that “I am Brahman“ is known to be the sole cause of emancipation (moksha) for great souls (mahatmas).
45. Two words bind and liberate the jivas respectively: the firm belief of ‘I‘ and ‘mine‘ holds fast and binds the jiva down, and the absence or want of the same 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 [all in One and One in all], there dwells the Supreme Foot of Brahman.
47. As a hungry person simply wastes his energy in vain when he strikes the air with blows, so too a reader of the Vedas and other shastras simply wastes his time and energy if, notwithstanding his study, he fails to realize “I am Brahman.“
Chapter III Aham Brahmasmi
1. Shastras are innumerable, and it takes a long time even to grasp their real meaning; life is short, but the obstacles are many; therefore, the intelligent should only take the real meaning as a swan (hamsa) separates the milk out of milky water.
2. The Puranas, the Bharatam, the Vedas, the various other shastras, wife, children and family, are simply so many obstacles on the path of practice of yoga.
4. Viewing life to be very impermanent, seek to know only the indestructible Sat (Existence); 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 sexual pleasure. Thou canst relinquish the pleasures of both; then where is the need of this world?
10. As the serene bright sky may be seen with all its forms, names and colors, so too he who is able to realize the idea that “I am Brahman“—in spite of all forms, names and colors is—alone able to see verily the eternal Paramatman.
12. He who has been able to identify himself with the whole cosmos—as the one Brahman—should carefully avoid the desire to eat every man’s food and to barter all sorts of goods.
13. Where the yogins stay for one second or even half a second, that place becomes sacred like Kurukshetra, Prayaga and Naimisharanya, because the thought of spirituality even for one brief second has a greater effect than one thousand million sacrifices.
14. The yogin who apprehends this cosmos as nothing but the one Brahman at once destroys both virtue and vice, and consequently for him there is neither friend nor enemy, happiness nor misery, gain nor loss, good nor bad, honor nor dishonor, praise nor blame; all these become alike to him.
17. O Arjuna, he who does not covet material objects never takes birth again in this world.
http://www.theosophical.ca/books/UttaraGita_BKLaheri.pdf
http://www.sankaracharya.org/uttara_gita.php
Chapter I The Knower of the Tattvas
5. He is called Brahman who, devoid of all desires, and by the mode of yoga, sits in that state of meditation in which he assimilates his own Self-mantra (pranava) with the hamsa (Paramatman).
8. He who is ever able to retain his life-breath within himself, both at the time of waking and rest, can extend the period of his life over a thousand years.
11. Freed from both nostrils, wherein the life-breath disappears, thereby fix thy mind, O Partha, and meditate upon the All-Supreme Ishvara.
12. Think of Shiva there as devoid of all limitations of life, immaculate but lustreless, without mind or intellect.
16. He that has acquired the supreme knowledge (vijnana) by the aid of jnana and has learnt to place the object of this knowledge in his heart, and has thus achieved peace of mind, such a person requires no yoga for further practice, and no meditation for further conception.
19. As a husbandman throws away the husks after threshing out the corn, so does also an intelligent person give up the study of books after he has gained knowledge from them.
21. As milk is not needed by a person already satiated with the drink of nectar, so also the Vedas are not needed by a man who has already known the Supreme Deity.
22. Thrice fortunate is the yogin who has thus satiated his thirst by the nectar of knowledge; he is henceforth bound to no karma, as he had become the knower of the tattvas.
26. The jivatman, although seemingly distant from the Paramatman, is still very close to it; and though it has a body, it is still without a body; the jivatman itself is pure, omnipotent and self-evident.
27. Although it is apparently in the body, it is still not in the body; it is not affected by any change of the body, nor does it take part in any enjoyment pertaining to the body, nor can it be bound down or conditioned by anything that binds the body.
31. He who has become capable of holding his mind, wholly and without support, and fused with the akasha, and of cognizing the unmodifiable One, his condition is called the state of samadhi
32. Though living upon air, he that daily practices samadhi to remain content with the drink of the nectar of yoga becomes capable of destroying the destroyer.
34. The yogin who thus apprehends the No-thingness of the atman becomes emancipated from all virtue and vice.
38. He who, having purified his mind, contemplates the pure Paramatman, and perceives his own Self as the one vast indivisible whole of the manifested cosmos, becomes serene by knowing Brahman.
43. The destiny produced by the consequences of virtue and vice, the essence of the five bhutas – the mind, the five senses and the controlling devatas of the five organs of karma (action) – all these by reason of the ahankara of the mind accompany the jiva as long as it remains ignorant of the knowledge of the tattvas.
52. The yogins see the atman within when they shut out all their external senses; for such a person when leaving the body, his buddhi passes on, and with the passing of the buddhi his ignorance also vanishes.
Chapter II Nadis and Lokas
4. When, by acquiring knowledge, the knower becomes the object of knowledge itself, then he frees himself from all bondage by virtue of his knowledge, and needs no more practice of yoga or of meditation.
8. Wherever a jnanin may die, and in whatever matter his death may occur, he becomes one with the atman when he leaves his body, even as the akasha in the pot becomes one with its parent akasha when the pot is broken, regardless of where or how it breaks.
9. Know by the twofold experience of conscious witnessing and unconscious ignorance that the atman which pervades the whole body is beyond the three states of consciousness – waking, dreaming and dreamless sleep.
10. He who has been able to dwell with his mind for one moment on a single point (bindu) frees himself from the sins of his past hundred births.
15. Sushumna is a fine nerve that passes between the ida and pingala; from this sushumna all the jnananadis [sensory nerves] take their birth. Hence it is called the jnananadi.
16. The sun, the moon and the other devatas, the fourteen lokas of Bhur, Bhuvas etc., the ten Dikas [directions], east, west, etc., the sacred places, the seven oceans, the Himalaya and other mountains, the seven islands of jambu, etc., the seven sacred rivers, Ganga, etc., the four Vedas, all the sacred philosophies, the sixteen vowels and twenty-four consonants, the Gayatri and other sacred mantras, the eighteen Puranas and all the Upapuranas included, the three gunas, mahat itself, the root of all the jivas, the jivas and their atman, the ten breaths, the whole world, in fact, consisting of all these, exists in the sushumna.
31. In the heart dwells the Maharloka, the Janaloka exists in the throat, the Taparloka between the two eyebrows, whilst the Sattvaloka exists in the head.
32. This Brahmanda dissolves itself into water, the water is dried up by fire, the air swallows up the fire, and the akasha drinks the air in turn.
33. But the akasha itself is assimilated in the mind, the mind in buddhi, the buddhi in ahankara, the ahankara in chitta in kshetrajna.
36. He who has been able to acquire the knowledge of the tattvas such that the jivatman is absorbed in the Paramatman, even as the akasha of the pot is absorbed in the mahakasha, becomes undoubtedly free from the chain of ignorance, and goes into the sphere of the Light of Supreme Knowledge and Wisdom.
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.
41. Food, sleep, fear and sexual desire, man has in common with brutes; it is only the addition of knowledge 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 beasts also.
43. Hundred millions of jivas and thousands of nadabindus are constantly destroyed and absorbed in the All-Purity.
44. Therefore, the conviction that “I am Brahman“ is known to be the sole cause of emancipation (moksha) for great souls (mahatmas).
45. Two words bind and liberate the jivas respectively: the firm belief of ‘I‘ and ‘mine‘ holds fast and binds the jiva down, and the absence or want of the same 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 [all in One and One in all], there dwells the Supreme Foot of Brahman.
47. As a hungry person simply wastes his energy in vain when he strikes the air with blows, so too a reader of the Vedas and other shastras simply wastes his time and energy if, notwithstanding his study, he fails to realize “I am Brahman.“
Chapter III Aham Brahmasmi
1. Shastras are innumerable, and it takes a long time even to grasp their real meaning; life is short, but the obstacles are many; therefore, the intelligent should only take the real meaning as a swan (hamsa) separates the milk out of milky water.
2. The Puranas, the Bharatam, the Vedas, the various other shastras, wife, children and family, are simply so many obstacles on the path of practice of yoga.
4. Viewing life to be very impermanent, seek to know only the indestructible Sat (Existence); 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 sexual pleasure. Thou canst relinquish the pleasures of both; then where is the need of this world?
10. As the serene bright sky may be seen with all its forms, names and colors, so too he who is able to realize the idea that “I am Brahman“—in spite of all forms, names and colors is—alone able to see verily the eternal Paramatman.
12. He who has been able to identify himself with the whole cosmos—as the one Brahman—should carefully avoid the desire to eat every man’s food and to barter all sorts of goods.
13. Where the yogins stay for one second or even half a second, that place becomes sacred like Kurukshetra, Prayaga and Naimisharanya, because the thought of spirituality even for one brief second has a greater effect than one thousand million sacrifices.
14. The yogin who apprehends this cosmos as nothing but the one Brahman at once destroys both virtue and vice, and consequently for him there is neither friend nor enemy, happiness nor misery, gain nor loss, good nor bad, honor nor dishonor, praise nor blame; all these become alike to him.
17. O Arjuna, he who does not covet material objects never takes birth again in this world.
http://www.sankaracharya.org/uttara_gita.php
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