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.
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 Sastras simply wastes his time and energy, if, notwithstanding his study, he fails to realize that “I am Brahman”.
CHAPTER-III
1. Sastras 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 Puranas, the Bharata, the Vedas, and various other Sastras, 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.]
