Originally Posted by
sarabhanga
Namaste,
The uttaragItA does not deny the heart cakram (as some may presume), and the translation given above seems rather misleading. The heart is not actually mentioned in verses 10-13 of the first adhyAya. And the second adhyAya clearly relates the various subtle worlds with the human frame.
uttaragItA I
Think of the indivisible brahma, stationed at the summit of the nose, into which the life-breath merges [10] Freed from both nostrils where the breath disappears [11] There (at the summit of the nose, i.e. AjñAcakram) fix thy mind, O pArtha, and meditate on the Ishvara [12] Think of the shiva (maÑgaleshvara) there as perfect and pure, devoid of the six waves of existence, without radiance (prabhAshUnyam), without thought or reason (manaHshUnyam), without discernment or conception (buddhishUnyam). [13]
Having acquired vijñAna (ascertained with self-knowledge, gained from personal experience) by the aid of jñAna (assumed without self-knowledge, gained second-hand), having placed the object of this knowledge in his heart, and having acquired peace (full absorption in brahma), there is no further yoga or dhAraNA required (for such a siddha). [17]
The syllable beginning and ending the veda, and in the middle of the veda, unites prakRti with its own self (in the heart), but beyond this prakRti-bound praNava is maheshvara. [18]
A boat is necessary until one gets to the other side of the river, but (only) when the stream has been crossed, then the boat is no longer required. [19]
uttaragItA II
bhUloka exists in the navel (nAbhidesha) … [30]
svArgaloka exists in the heart (hRdayam) … [31]
(with all worlds fixed in the heart, then) maharloka dwells in the heart,
janoloka is in the throat (i.e. vishuddhicakram),
tapoloka is between the brows (i.e. AjñAcakram), and
satyaloka is in the head (i.e. sahasrAram). [33]
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