THE CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
Verses 226 - 250
BHAGAWAN NITYANANDA OF GANESHPURI
Verses 226 - 250
226. He is a Brahmin who has experienced Brahmananda. Your Maya (delusion) is transient. O Hari! Burn the ego! One who has destroyed the Manas has destroyed Maya. Hari (Maya) is not the lord. Shiva is the Lord. All know that butter is latent in milk. When we boil milk, butter must be obtained. Those who take butter are very few. Milk is Bhakti. Heating milk on fire is the power of discrimination. The vessel for discrimination is Buddhi. The fire of discrimination is the fire of yoga. By this Viveka fire, the six enemies of the body: anger, desire, envy, passion, greed and delusion are destroyed and the butter obtained.
227. Without oil, a lamp cannot burn. So also, without breath, the body cannot move. Without a helm, a boat cannot be steered to its destination. A steamer is steered by steam energy and by the intelligence of the captain. A boat cannot go like a steamer. Similarly, a Sanyasi is like a steamer. He who has the whole world, in himself, is like a steamer. He who is in the world, is like the boat. The guiding light of a steamer is on the top. Similarly is the Brahmarandra to a Sanyasi. Mind in a Sanyasi is merged in the heart space. What is light is Sanyasi. A cow cannot run like a horse. He whose mind is merged in the Self is like the horse. He whose mind is in the world is like the cow. All cannot become kings at the same time. All cannot be traders at the same time. Customers are also required.
228. When you walk in darkness, you have fear. But in light, there is no fear. Ignorance is darkness. Knowledge is the light. Guru is such a light. Light is guru.
229. In perfect sleep, men forget everything. Suppose you walk ten miles and then sleep. You are quite unaware of your existence in this world. So also, when you are hungry, you must satisfy your hunger by taking food yourself.
230. Just as there are the gutters (storm drains) on both sides of the road for the water to flow freely, so also, you must allow the breath to take an upward course freely. It requires great effort to carry a stone upwards. But without the least effort on our part, it suddenly comes down. Similarly is concentration. It is easy to take birth. But it is very difficult to leave this body.
We must discover the source of a river. After it joins the sea, there is no use in seeing the river. To a tree, its mother root is the most important. All other roots are subsidiary. When we raise a chair, our breath goes upwards. That is the seat of Prana. When we are cooking, flames of fire have an upward course. So also, the smoke takes an upward course. In the lighted chimney, the course of the heated air is upwards. Similarly, in the heart space, the course of breath is upwards. Our joy is caused by the motion of the air (Vayu). Without this air motion, there is no blood circulation. When a water canal is damed, the motion of water has come to an end. So also, in this body, such a dam is Vatha, Pitha, and Kapha (three humors of Tridishas).
231. Head is the seat where the smell of musk, sandal-paste, camphor and concentrated camphor is experienced. Ants swarm at the place where there is sugar. Where the sound of Omkar is experienced, there is no ignorance. That which is seen by the spiritual eye is the real heart. That which is seen by the physical eye is not the real heart. The greatest is the head. The origin of breath is true Ananda. The real Ananda is in the cavity of the heart. The house of breath is the dwelling of Kundalini. This is the house of Shiva. This is our real happy home of peace. This is the home of Satwa guna. One who lives in this house, does not care for honor and dishonor. This is the home of a yogi who has renounced everything. This is the home of those who have the power of subtle discrimination. This is the home of Kundalini. This home is the heart home.
232. Those who do not concentrate on breath have no aim, no state, no intelligence and no fulfillment. So, concentrate and think. Concentrate on indrawing and outgoing breath. Draw the breath in properly. Breathe, con- centrating on the sound the breath produces. Concentrate on the sound, which is produced internally. Have faith in the internal sound and breathe. Breathe in.
Breathe deeper and deeper. Breathe in so that the internal sound may be audible to the ears. Do not think of anything else. Eating and drinking, coming and standing and eating, these do not elevate the soul. Cook for yourself. Do not desire to eat what others have cooked. O Mind! Do what you do with faith.
227. Without oil, a lamp cannot burn. So also, without breath, the body cannot move. Without a helm, a boat cannot be steered to its destination. A steamer is steered by steam energy and by the intelligence of the captain. A boat cannot go like a steamer. Similarly, a Sanyasi is like a steamer. He who has the whole world, in himself, is like a steamer. He who is in the world, is like the boat. The guiding light of a steamer is on the top. Similarly is the Brahmarandra to a Sanyasi. Mind in a Sanyasi is merged in the heart space. What is light is Sanyasi. A cow cannot run like a horse. He whose mind is merged in the Self is like the horse. He whose mind is in the world is like the cow. All cannot become kings at the same time. All cannot be traders at the same time. Customers are also required.
228. When you walk in darkness, you have fear. But in light, there is no fear. Ignorance is darkness. Knowledge is the light. Guru is such a light. Light is guru.
229. In perfect sleep, men forget everything. Suppose you walk ten miles and then sleep. You are quite unaware of your existence in this world. So also, when you are hungry, you must satisfy your hunger by taking food yourself.
230. Just as there are the gutters (storm drains) on both sides of the road for the water to flow freely, so also, you must allow the breath to take an upward course freely. It requires great effort to carry a stone upwards. But without the least effort on our part, it suddenly comes down. Similarly is concentration. It is easy to take birth. But it is very difficult to leave this body.
We must discover the source of a river. After it joins the sea, there is no use in seeing the river. To a tree, its mother root is the most important. All other roots are subsidiary. When we raise a chair, our breath goes upwards. That is the seat of Prana. When we are cooking, flames of fire have an upward course. So also, the smoke takes an upward course. In the lighted chimney, the course of the heated air is upwards. Similarly, in the heart space, the course of breath is upwards. Our joy is caused by the motion of the air (Vayu). Without this air motion, there is no blood circulation. When a water canal is damed, the motion of water has come to an end. So also, in this body, such a dam is Vatha, Pitha, and Kapha (three humors of Tridishas).
231. Head is the seat where the smell of musk, sandal-paste, camphor and concentrated camphor is experienced. Ants swarm at the place where there is sugar. Where the sound of Omkar is experienced, there is no ignorance. That which is seen by the spiritual eye is the real heart. That which is seen by the physical eye is not the real heart. The greatest is the head. The origin of breath is true Ananda. The real Ananda is in the cavity of the heart. The house of breath is the dwelling of Kundalini. This is the house of Shiva. This is our real happy home of peace. This is the home of Satwa guna. One who lives in this house, does not care for honor and dishonor. This is the home of a yogi who has renounced everything. This is the home of those who have the power of subtle discrimination. This is the home of Kundalini. This home is the heart home.
232. Those who do not concentrate on breath have no aim, no state, no intelligence and no fulfillment. So, concentrate and think. Concentrate on indrawing and outgoing breath. Draw the breath in properly. Breathe, con- centrating on the sound the breath produces. Concentrate on the sound, which is produced internally. Have faith in the internal sound and breathe. Breathe in.
Breathe deeper and deeper. Breathe in so that the internal sound may be audible to the ears. Do not think of anything else. Eating and drinking, coming and standing and eating, these do not elevate the soul. Cook for yourself. Do not desire to eat what others have cooked. O Mind! Do what you do with faith.
233. Round a leafless tree, wind blows in vain (there is no response). In a dead body, there is no air (Prana), no sound. Without air, an animal can never live in this world.
234. The engine does not move without steam. A coconut tree does not yield jack fruits. What one talks without experience, is in vain. The judge and the magistrate hear what the plaintiff and the defendant say and form an idea of the case. But they do not know the truth of the case. It is not enough if YOU have sugar in your hand. You must taste it to know its sweetness. Although there is water in the bowels of the earth, we must dig a well in order to get the water. The main thing is the internal practice and the union of Prana with Parabrahma in the center of the brain. This is seeing God face to face. This is the fulfillment of yoga. This is the eternal peace.
235. There is no prescribed food for a neophyte. Peace is the food for the practicer. The highest of all arts is the Brahma Vidya (art by which God is realized). Such an art cannot be bought for money. It isn't obtained by honor or dishonor. It is not obtained by the outer fame. It is acquired only by unwavering devotion (Bhakti). Without Bhakti, there is no liberation from bondage. Mukti is attained by a man only by the subtle Bhakti. Brahmananda is not empty talk but solid experience. This is the same as Satchidananda. This is acquired by the unceasing practice. All is Brahmananda to one who has realized.
236. O Mind! Banish the idea of duality. Have subtle discrimination. Having abandoned the idea of duality, think that the visible universe is all Shiva, the spotless. There is no disguise. Have everything within you. That which is permanent is faith. O Mind! Control the breath. Have internal life. Discover the truth by means of subtle discrimination. That which is related to subtle discrimination is eternal. The essence of every creature is eternal joy. Acquire eternal joy. What is eternal Ananda is eternal Mukti. The mental seats (posture) are the thrones of kings. The eternal seat is the eternal joy. When Sat and Chit are united. The same is Paramananda. The same is called Chaitanyananda.
237. All creation is mental. The body is nothing but a means to an end. Shakti is of the Atman. The highest tower is in the head. This is the seat of the Atman. This is the sky of consciousness. This is the greatest support. The Ajna (the sixth chakra of the body) is the support. The seat of Kundalini is the heart sky. What is traveling in a train is the thought of the Atman. The mail train is the Raja yogi. The local train is the Hatha yogi. The difference is only in time. Although the velocity is the same, time differs. This difference is the delusion of the mind.
238. A man's birth is from his parents. He is first a child. He grows to manhood and himself becomes the parent of children. The difference is due to time. The nature of the child is according to the thought entertained by the parents when they are in union. If the parents entertain devotion, mischief, wrath, activity, desire, etc. at the time of union, the child born to them will imbibe the same qualities. Creation is caused by Vayu's entrance in the womb. If the parents at the time of union have worldly or celestial inclination, the child born will have the same inclination. When the child has the latter inclination, it will soon be enlightened.
The first essential is desirelessness, after birth. The destruction of the seed of birth and death comes next. When a man is subjected to repeated sorrows, he must see the light after the exercise of subtle discrimination. What is called Prana Vayu is the destruction of creation. Prana Vayu and the Apana Vayu must be merged in the Atman. When these two are united, all conditions are annihilated. Before the expiration of Prana, one must attain Mukti. Then it becomes one, indivisible, losing its duality.
239. Upanayana is the goal of life. Jivatma must be merged in the Paramatma. Upanayana is internal. Upanayana is the subtle. What is called Upadhi is the third eye. The object to be attained is to be near God. What is Upanayana is not the body idea. It is the thought of the Atman. In this world, he who has performed such Upadhi is a Brahmin. Upadhi is the Sushumna nerve. It is the Brahma Nadi where gods and godesses dwell.
240. Shabda (sound) is generated in Akash (space). That which is generated in space is life energy. What is called Akash (a space) is in the head. Akash is heart space. Life energy is one only. Just as there is difference between a river and the sea, so also, there is difference between Jivatman and Paramatman. It is one of degree, not of kind. One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
The energy in the sun appears as light. Likewise, there is an energy in the form of light in a gas light. To those who have lost the difference between day and night, the light of the sun and that of the gas light are the same. There is no difference between the two. One's faith is the greatest thing. Above faith, there is no God. In this world there is nothing higher than faith. A Man with faith cannot be deceived by the wicked tricks of others. Man enjoys that in which he has his faith. The internal faith should be concentrated upon breath. Those who have no faith have no thoughts of anything. Those who have no faith have no regard for Sadhus and Sanyasis. They think (wrongly) that thousands of Sadhus are merged in them.
234. The engine does not move without steam. A coconut tree does not yield jack fruits. What one talks without experience, is in vain. The judge and the magistrate hear what the plaintiff and the defendant say and form an idea of the case. But they do not know the truth of the case. It is not enough if YOU have sugar in your hand. You must taste it to know its sweetness. Although there is water in the bowels of the earth, we must dig a well in order to get the water. The main thing is the internal practice and the union of Prana with Parabrahma in the center of the brain. This is seeing God face to face. This is the fulfillment of yoga. This is the eternal peace.
235. There is no prescribed food for a neophyte. Peace is the food for the practicer. The highest of all arts is the Brahma Vidya (art by which God is realized). Such an art cannot be bought for money. It isn't obtained by honor or dishonor. It is not obtained by the outer fame. It is acquired only by unwavering devotion (Bhakti). Without Bhakti, there is no liberation from bondage. Mukti is attained by a man only by the subtle Bhakti. Brahmananda is not empty talk but solid experience. This is the same as Satchidananda. This is acquired by the unceasing practice. All is Brahmananda to one who has realized.
236. O Mind! Banish the idea of duality. Have subtle discrimination. Having abandoned the idea of duality, think that the visible universe is all Shiva, the spotless. There is no disguise. Have everything within you. That which is permanent is faith. O Mind! Control the breath. Have internal life. Discover the truth by means of subtle discrimination. That which is related to subtle discrimination is eternal. The essence of every creature is eternal joy. Acquire eternal joy. What is eternal Ananda is eternal Mukti. The mental seats (posture) are the thrones of kings. The eternal seat is the eternal joy. When Sat and Chit are united. The same is Paramananda. The same is called Chaitanyananda.
237. All creation is mental. The body is nothing but a means to an end. Shakti is of the Atman. The highest tower is in the head. This is the seat of the Atman. This is the sky of consciousness. This is the greatest support. The Ajna (the sixth chakra of the body) is the support. The seat of Kundalini is the heart sky. What is traveling in a train is the thought of the Atman. The mail train is the Raja yogi. The local train is the Hatha yogi. The difference is only in time. Although the velocity is the same, time differs. This difference is the delusion of the mind.
238. A man's birth is from his parents. He is first a child. He grows to manhood and himself becomes the parent of children. The difference is due to time. The nature of the child is according to the thought entertained by the parents when they are in union. If the parents entertain devotion, mischief, wrath, activity, desire, etc. at the time of union, the child born to them will imbibe the same qualities. Creation is caused by Vayu's entrance in the womb. If the parents at the time of union have worldly or celestial inclination, the child born will have the same inclination. When the child has the latter inclination, it will soon be enlightened.
The first essential is desirelessness, after birth. The destruction of the seed of birth and death comes next. When a man is subjected to repeated sorrows, he must see the light after the exercise of subtle discrimination. What is called Prana Vayu is the destruction of creation. Prana Vayu and the Apana Vayu must be merged in the Atman. When these two are united, all conditions are annihilated. Before the expiration of Prana, one must attain Mukti. Then it becomes one, indivisible, losing its duality.
239. Upanayana is the goal of life. Jivatma must be merged in the Paramatma. Upanayana is internal. Upanayana is the subtle. What is called Upadhi is the third eye. The object to be attained is to be near God. What is Upanayana is not the body idea. It is the thought of the Atman. In this world, he who has performed such Upadhi is a Brahmin. Upadhi is the Sushumna nerve. It is the Brahma Nadi where gods and godesses dwell.
240. Shabda (sound) is generated in Akash (space). That which is generated in space is life energy. What is called Akash (a space) is in the head. Akash is heart space. Life energy is one only. Just as there is difference between a river and the sea, so also, there is difference between Jivatman and Paramatman. It is one of degree, not of kind. One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
The energy in the sun appears as light. Likewise, there is an energy in the form of light in a gas light. To those who have lost the difference between day and night, the light of the sun and that of the gas light are the same. There is no difference between the two. One's faith is the greatest thing. Above faith, there is no God. In this world there is nothing higher than faith. A Man with faith cannot be deceived by the wicked tricks of others. Man enjoys that in which he has his faith. The internal faith should be concentrated upon breath. Those who have no faith have no thoughts of anything. Those who have no faith have no regard for Sadhus and Sanyasis. They think (wrongly) that thousands of Sadhus are merged in them.
241. To a blind man there is no difference between day and night. To him, external light is of no use. In him, the light of Jnana is strong. To the blind, their bodily form is of no use. As their physical eyes do not see, their spiritual eye must be very effective. Blind men cannot describe the form of a carriage by feeling it with touch.
242. Is the sound generated from the world or is the world generated from the sound? Is the effect from the cause or the cause from the effect? The world is generated from the sound. From the sound is generated the form, and the world which has form. From the cause is the effect. Whence is the cause? The cause and the effect are from the Self. Cause and effect must be the slaves of oneself. Both these are from the Self. This Self absorbs the cause and the effect and they become one (indivisible).
The Maya which the Self creates is annihilated by the Self. A lie is a lie. If you believe the lie, you will have to tell the lie. If you believe the truth, you must tell the truth. Those who utter falsehood have no truth about them. There is no falsehood separate from them, but it is one with them. What is the cause of falsehood? Their mind becomes habituated to falsehood and they do not feel it to be false. They do not feel falsehood as a separate thing. If they knew it (falsehood) to be evil, their mind will not be inclined to falsehood. Then they will feel that there is a separate thing called truth. Then they will attain the good. Then they will know the correct path.
243. Just as all rivers enter the ocean, both the good and the evil enter the Atman. Both are sacrificed to the Atman. Both the good and the evil are from the Atman. They enter in that from which they came. Mind is the cause of good and evil acts. Mind is Atman's power (instrument). No one can increase or diminish it (the soul force). What will happen will happen. It will happen only in one way according to the eternal law.
244. The seed is not from the tree. The seed is the beginning. A seed falls down from a tree and that seed grows into a small plant which grows into a tree. Again and again, trees grow from seeds. Similarly is creation. In the seed is the beginning but there is no ending. Wherever you may see, you see the same seed.
245. Those who have no doubt, find that this doubtlessness is the path to one-pointedness of mind. A doubting person's intellect is small (limited). Wherever they may see, they see nothing but doubt. Everybody is subject to his own nature. There is no cause for finding that quality which one has not. In the shaking water, a man cannot see his shadow. In the still water, a man can see his shadow quite properly. Similarly, to a fickle-minded man, his real nature is not visible. To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
246. Why do you hold an umbrella? To prevent the rain from falling on you. Rain is the Maya. Truth is the umbrella. Chitta is the handle. In everything, there is truth. But there are very few men who have realized that truth. Maya is from Atman. But Atman is not from Maya. The prime minister is of the king. The prime minister is not the king. Mind is not Atman. Mind is the reflection of the Atman. Mind is two ranks below Atman. Mind is subject to destruction. Atman is indestructible. Mind is deluded by the various objects to the senses. Atman is not subject to the delusion caused by the three fold qualities, Trigunas.
Mind is subject to the three fold qualities. When we say that mind is a fragment of the Atman, we mean mind is to Atman what the river is to the ocean. Atman is the ocean. Its water is measureless and endless. Similarly, Atman has neither a beginning nor an ending. Atman has not come from anywhere nor does He go anywhere. Atman is everywhere. There is nothing existing but Atman. Interior to you and exterior to you, is all creation which fact is unknown to you.
247. When the life energy moves in an outward direction, desire is generated for the sense objects. It manifests as mind and it is divided and subdivided into two, three, and six. Thus what is called "world" comes into being. From this world all qualities (good and bad) come into being. Five organs of action are related to the earth. Five chief senses are related to space. Organs of action are said to belong to Sat-guna. He who conquers the senses is the free man. To such a man, fulfillment comes from himself.
248. Think and think about Brahman. Mind, though seemingly different, is one and one only. Mind when it is one pointed is great indeed. This mind is the eternal mind. This eternal mind is supreme joy. This eternal mind is called Chidakasha. A clean mind is a clean space. A clean space is Siddhi. This clean space is yoga (union with God). This clean space is the heart. When you move in this clean space, it is the fulfillment. When you move in this clean space, the difference between "you" and "I" will vanish.
In this clean space is Mukti, Bhakti, Shakti and the path suitable. This clean space is Buddhi. When the Jiva dwells in this clean space, the attachments to sense objects will be burnt away. This clean space is Brahmarandhra. What is called Raja Yoga is above the neck. What is called the "Color cavity" is above the neck.
249. Mantra is this Brahmarandhra. Mantra is the minister to Prana. This prime minister of Prana is Atma Bindu. In the midst of this is eternal Mantra, in the midst of this is Chidakasha. This Chidakasha is Chit. This is supreme joy. This is the supreme medicine. This supreme medicine is the supreme guru whose Mantra is Tatwamasi: That art Thou, Thou art That.
250. Why is man called man? The true man is he who ruminates. If you do not know the path leading to Brahman, you will be born again and again. If you do not know the path, you will have no contentment. This contentment consists in doing your duty without attachment to results. This non-attachment to results of action is called Mukti. It is also called the supreme joy. Desire is hell. Desirelessness is supreme joy. The supreme position is Shiva-Shakti. The Shiva-Shakti is the knower of both the visible and the invisible.
242. Is the sound generated from the world or is the world generated from the sound? Is the effect from the cause or the cause from the effect? The world is generated from the sound. From the sound is generated the form, and the world which has form. From the cause is the effect. Whence is the cause? The cause and the effect are from the Self. Cause and effect must be the slaves of oneself. Both these are from the Self. This Self absorbs the cause and the effect and they become one (indivisible).
The Maya which the Self creates is annihilated by the Self. A lie is a lie. If you believe the lie, you will have to tell the lie. If you believe the truth, you must tell the truth. Those who utter falsehood have no truth about them. There is no falsehood separate from them, but it is one with them. What is the cause of falsehood? Their mind becomes habituated to falsehood and they do not feel it to be false. They do not feel falsehood as a separate thing. If they knew it (falsehood) to be evil, their mind will not be inclined to falsehood. Then they will feel that there is a separate thing called truth. Then they will attain the good. Then they will know the correct path.
243. Just as all rivers enter the ocean, both the good and the evil enter the Atman. Both are sacrificed to the Atman. Both the good and the evil are from the Atman. They enter in that from which they came. Mind is the cause of good and evil acts. Mind is Atman's power (instrument). No one can increase or diminish it (the soul force). What will happen will happen. It will happen only in one way according to the eternal law.
244. The seed is not from the tree. The seed is the beginning. A seed falls down from a tree and that seed grows into a small plant which grows into a tree. Again and again, trees grow from seeds. Similarly is creation. In the seed is the beginning but there is no ending. Wherever you may see, you see the same seed.
245. Those who have no doubt, find that this doubtlessness is the path to one-pointedness of mind. A doubting person's intellect is small (limited). Wherever they may see, they see nothing but doubt. Everybody is subject to his own nature. There is no cause for finding that quality which one has not. In the shaking water, a man cannot see his shadow. In the still water, a man can see his shadow quite properly. Similarly, to a fickle-minded man, his real nature is not visible. To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
246. Why do you hold an umbrella? To prevent the rain from falling on you. Rain is the Maya. Truth is the umbrella. Chitta is the handle. In everything, there is truth. But there are very few men who have realized that truth. Maya is from Atman. But Atman is not from Maya. The prime minister is of the king. The prime minister is not the king. Mind is not Atman. Mind is the reflection of the Atman. Mind is two ranks below Atman. Mind is subject to destruction. Atman is indestructible. Mind is deluded by the various objects to the senses. Atman is not subject to the delusion caused by the three fold qualities, Trigunas.
Mind is subject to the three fold qualities. When we say that mind is a fragment of the Atman, we mean mind is to Atman what the river is to the ocean. Atman is the ocean. Its water is measureless and endless. Similarly, Atman has neither a beginning nor an ending. Atman has not come from anywhere nor does He go anywhere. Atman is everywhere. There is nothing existing but Atman. Interior to you and exterior to you, is all creation which fact is unknown to you.
247. When the life energy moves in an outward direction, desire is generated for the sense objects. It manifests as mind and it is divided and subdivided into two, three, and six. Thus what is called "world" comes into being. From this world all qualities (good and bad) come into being. Five organs of action are related to the earth. Five chief senses are related to space. Organs of action are said to belong to Sat-guna. He who conquers the senses is the free man. To such a man, fulfillment comes from himself.
248. Think and think about Brahman. Mind, though seemingly different, is one and one only. Mind when it is one pointed is great indeed. This mind is the eternal mind. This eternal mind is supreme joy. This eternal mind is called Chidakasha. A clean mind is a clean space. A clean space is Siddhi. This clean space is yoga (union with God). This clean space is the heart. When you move in this clean space, it is the fulfillment. When you move in this clean space, the difference between "you" and "I" will vanish.
In this clean space is Mukti, Bhakti, Shakti and the path suitable. This clean space is Buddhi. When the Jiva dwells in this clean space, the attachments to sense objects will be burnt away. This clean space is Brahmarandhra. What is called Raja Yoga is above the neck. What is called the "Color cavity" is above the neck.
249. Mantra is this Brahmarandhra. Mantra is the minister to Prana. This prime minister of Prana is Atma Bindu. In the midst of this is eternal Mantra, in the midst of this is Chidakasha. This Chidakasha is Chit. This is supreme joy. This is the supreme medicine. This supreme medicine is the supreme guru whose Mantra is Tatwamasi: That art Thou, Thou art That.
250. Why is man called man? The true man is he who ruminates. If you do not know the path leading to Brahman, you will be born again and again. If you do not know the path, you will have no contentment. This contentment consists in doing your duty without attachment to results. This non-attachment to results of action is called Mukti. It is also called the supreme joy. Desire is hell. Desirelessness is supreme joy. The supreme position is Shiva-Shakti. The Shiva-Shakti is the knower of both the visible and the invisible.
No comments:
Post a Comment
Welcome to the Comments Form. Please keep your comments valid to the article, clean and civilized. Thank you!