THE CHIDAKASHA GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 126 - 150
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 126 - 150
126. A selfish mind is not steady (firm). A subtle discrimination is steady. What is creation is peace. What is creation is "witnesshood." What is creation is subtle discrimination. Subtle discrimination gives us health- giving contentment. Subtle discrimination is the seed of Mukti. Trickery (Yukti) is not superior to Shakti. Trickery is subject to Shakti. Trickery is the delusion of the mind. Shakti is from Atman. Subtle discrimination is the real Buddhi. Shakti truly so called is subtle discrimination.
127. What you see with the physical eye, is the gross intellect. What you see outside is the gross intellect. What you see inside is not Hari. What is visible is not Shiva. What you see inside is not the universe. In Shiva is Hari; in Hari is not Shiva.
128. The subtle intellect is Buddhi or Jnana. The internal concentration is one pointed. The gross intellect is like a horse which is not controlled by reins. The intelligence which is acquired from others is not permanent. It is not Hari. It is not Shiva. That which is imparted by the guru is the subtle intelligence. It is never gross. The gross intelligence is bestial. He is not a man who does not return what he has received.
129. He who is ignorant of the true goal of life is a beast. This goal is desirelessness. He who is ignorant of this fact is not a man. Man who is the crown and culmination of God's creation, must not be like a frog which sinks below water and rises above water repeatedly. This human life is not a comparison to that of the frog. This life cannot always be attained. When we have acquired it, we should make efforts to reach the goal of life. Meals cannot be had before cooking. Discrimination is the fire. Intelligence is the vessel. Mukti is the goal of life.
130. One is the dwelling. One is the eternal dwelling (Mukti). That dwelling is OMKAR. That dwelling is formless, changeless, indivisible. Future is not happy. Today is the happy day. Tomorrow is not, day after is not. Nine o'clock, ten o'clock is not the time. Now is the time. The indivisible time you realize by discrimination is "the time." The time that you spend forgetting the goal of life is beggarly.
131. The seat of Mukti is "Gokul Nandan." "Govardhana," "Gokul." The third eye is the "Gokul." The internal eye is "Gokul." It is Mathura. It is Vrindavana.
132. Look for the all pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal bliss! See this creation in the heart.
133. Realization of OMKAR is the annihilation of the world. Realization of OMKAR is the destruction of the Manas. When honor and dishonor have become one to a man, he attains Ananda, eternal joy, exhaustless joy, real joy. Then all that appears, becomes nothing but joy.
134. "Shiva is from Kasi." The heart space is Kasi. Manas is Kasi. Everything is Kasi. The eternal Atman is Kasi. What is Kasi is in the head. The ten Nadas (sound) are eternal. The subtle Kasi is the Nirvikalpa Kasi. What is Haridwar is the nine gates in the body. It is the heart space. It is the place of peace. Yajna (sacrifice) is the immortal Jnana (wisdom)
127. What you see with the physical eye, is the gross intellect. What you see outside is the gross intellect. What you see inside is not Hari. What is visible is not Shiva. What you see inside is not the universe. In Shiva is Hari; in Hari is not Shiva.
128. The subtle intellect is Buddhi or Jnana. The internal concentration is one pointed. The gross intellect is like a horse which is not controlled by reins. The intelligence which is acquired from others is not permanent. It is not Hari. It is not Shiva. That which is imparted by the guru is the subtle intelligence. It is never gross. The gross intelligence is bestial. He is not a man who does not return what he has received.
129. He who is ignorant of the true goal of life is a beast. This goal is desirelessness. He who is ignorant of this fact is not a man. Man who is the crown and culmination of God's creation, must not be like a frog which sinks below water and rises above water repeatedly. This human life is not a comparison to that of the frog. This life cannot always be attained. When we have acquired it, we should make efforts to reach the goal of life. Meals cannot be had before cooking. Discrimination is the fire. Intelligence is the vessel. Mukti is the goal of life.
130. One is the dwelling. One is the eternal dwelling (Mukti). That dwelling is OMKAR. That dwelling is formless, changeless, indivisible. Future is not happy. Today is the happy day. Tomorrow is not, day after is not. Nine o'clock, ten o'clock is not the time. Now is the time. The indivisible time you realize by discrimination is "the time." The time that you spend forgetting the goal of life is beggarly.
131. The seat of Mukti is "Gokul Nandan." "Govardhana," "Gokul." The third eye is the "Gokul." The internal eye is "Gokul." It is Mathura. It is Vrindavana.
132. Look for the all pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal bliss! See this creation in the heart.
133. Realization of OMKAR is the annihilation of the world. Realization of OMKAR is the destruction of the Manas. When honor and dishonor have become one to a man, he attains Ananda, eternal joy, exhaustless joy, real joy. Then all that appears, becomes nothing but joy.
134. "Shiva is from Kasi." The heart space is Kasi. Manas is Kasi. Everything is Kasi. The eternal Atman is Kasi. What is Kasi is in the head. The ten Nadas (sound) are eternal. The subtle Kasi is the Nirvikalpa Kasi. What is Haridwar is the nine gates in the body. It is the heart space. It is the place of peace. Yajna (sacrifice) is the immortal Jnana (wisdom)
135. "Yukti" (skill) is like walking on foot. Shakti is that which enters the heart. Sanyasa is like going on a train. He who goes on foot is a wanderer. (Manas is fickle). The body is the train. The passenger in the train is Manas. If there are no passengers (Manas), the train will not move. Tickets will not be issued. People will not gather. Then there is neither the first class nor the second nor the third. Manas is the class of peace. The master of the chariot is Buddhi. The engine is the head. The nerves and the blood vessels are the screws. That which moves in the nerves and blood vessels is Vayu.
136. He that saves you at the time of death is Shiva. It is not Hari. Shakti is in Shiva. Maya (delusion) is in Hari. Bodies are earthly. The bodily senses are all looking outwards. Shiva is internal. He is the Brahma-Randhra. That which is taught by others is no real knowledge. That which has come to your experience is real knowledge.
137. When you have attained perfect peace, there is no necessity of going anywhere. There is no necessity of seeing anything. There is no necessity of going to Kasi, Rameshvara, Gokarna and other holy places. All is seen in the mind. Going and coming are delusions of the mind. When peace is attained, ALL appears to be the ONE. Liberation from bondage is seeing the ONE in ALL and the ALL in ONE. This is desirelessness. The thing in the hand must be seen in the hand itself. You cannot find it anywhere else. So also, everything must be tested in one's own thought.
138. The real sunrise is to be seen in the sky of consciousness. This is the most excellent sunrise. The whole universe is to be seen in the heart space in one's Self just as the sun is reflected in the water placed in a small mud vessel. When we travel by a cart, the whole world seems to be moving. Likewise, the whole universe can be known in yourself.
139. He who is hungry knows what hunger is. Similarly, everything is known to the Atman. When a train leaves a station, a wire is sent to the next station. When you throw a stone into a well, a sound is heard. So also, when Vayu is moving in the nerves, "ten kinds of sounds" become audible.
140. Suppose water is boiled in a vessel whose mouth is closed, then all the heat energy is concentrated in the vessel itself. When water comes out of a pump, we hear the sound of Omkar. We should abandon the forest path and tread the royal road. The energy moving downwards must be made to move upwards. The mind should know mind's place.
141. A boat does not sail where there is no water. So also, if Vayu does not move, there is no blood circulation. When circulation is stopped, heat ceases to be generated. When the generation of heat ceases, there is no digestion of food. So also, a train cannot move without fire.
142. Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing the inward breath harmoniously is like drawing up the water from a well.
136. He that saves you at the time of death is Shiva. It is not Hari. Shakti is in Shiva. Maya (delusion) is in Hari. Bodies are earthly. The bodily senses are all looking outwards. Shiva is internal. He is the Brahma-Randhra. That which is taught by others is no real knowledge. That which has come to your experience is real knowledge.
137. When you have attained perfect peace, there is no necessity of going anywhere. There is no necessity of seeing anything. There is no necessity of going to Kasi, Rameshvara, Gokarna and other holy places. All is seen in the mind. Going and coming are delusions of the mind. When peace is attained, ALL appears to be the ONE. Liberation from bondage is seeing the ONE in ALL and the ALL in ONE. This is desirelessness. The thing in the hand must be seen in the hand itself. You cannot find it anywhere else. So also, everything must be tested in one's own thought.
138. The real sunrise is to be seen in the sky of consciousness. This is the most excellent sunrise. The whole universe is to be seen in the heart space in one's Self just as the sun is reflected in the water placed in a small mud vessel. When we travel by a cart, the whole world seems to be moving. Likewise, the whole universe can be known in yourself.
139. He who is hungry knows what hunger is. Similarly, everything is known to the Atman. When a train leaves a station, a wire is sent to the next station. When you throw a stone into a well, a sound is heard. So also, when Vayu is moving in the nerves, "ten kinds of sounds" become audible.
140. Suppose water is boiled in a vessel whose mouth is closed, then all the heat energy is concentrated in the vessel itself. When water comes out of a pump, we hear the sound of Omkar. We should abandon the forest path and tread the royal road. The energy moving downwards must be made to move upwards. The mind should know mind's place.
141. A boat does not sail where there is no water. So also, if Vayu does not move, there is no blood circulation. When circulation is stopped, heat ceases to be generated. When the generation of heat ceases, there is no digestion of food. So also, a train cannot move without fire.
142. Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing the inward breath harmoniously is like drawing up the water from a well.
143. In order to make planks of a wooden beam, it should be sawed up and down. Similarly, breath should move upwards and downwards in the body. It should be led into Buddhi and made always to move in an upward direction. To take a stone up hill, requires great effort but to bring it down by the same route is not difficult. So also, going up is difficult but coming down is easy. It is difficult for the Prana to leave the body. To receive a thing is easy but to return it is difficult. Those men who do not return what they have received are not worthy of the name of "men." They are merely animals. They have no virtue.
144. It is impossible to describe the pangs of death. Jnana is attained by subtle thinking. So breath should be controlled. The mind should be merged in the sound.
145. He who has a burden on his head, has his attention on the burden. Similarly, he who acts the part of a king in a field drama, has his attention fixed on the crown. Likewise, Jnanis have their attention fixed on Buddhi.
146. Manas (mind) is inferior to Buddhi. Buddhi is the king. Manas is the prime minister. The prime minister must go to the palace often to see the king. So also, Manas is the king of the body.
147. Gas light has no luster before the midday sun-light. Light is of use only when it is dark. When a man is hungry, he does not consider the difference of castes. Similarly, in sound sleep, there is no hunger. Then, Manas is absent. Just so, a man must sleep the sleep of yoga. Only such men are Jnanis.
148. Take ten men; their Bhakti is not of an identical nature. When ten people are going on a journey, if one of them sits to take rest, the remaining nine will also do the same. Likewise, one man is inspired with Bhakti, other people, by seeing or hearing him become also Bhaktas.
149. You do not feel the scent of a flower which is in your own hand. Flowers which are distant smell sweet. Babies whose brains are not developed, see no difference in the things of the world. When their brains are developed, they see the difference in things. Until a baby is six months old, it feels no differences. A first class yogi is like a baby of this type. If you give a diamond to a baby, it throws it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnanis, a lump of earth and money are the same. They have no desires of any sort. They see the one Atman everywhere. All is seen in the Atman and the Atman in all. This vision is internal. What is called internal vision is "subtle discrimination." Subtle discrimination is Shiva-Shakti. Shiva-Shakti is the indivisible Shakti of the Para-Brahma. What is Para-Brahma-Shakti is the Atman. This is the ONE reality.
150. Reality is the Prana in man. He is a man who thinks (ruminates) rightly. This correct thinking (right discrimination) is the real goal of man. Everything is attainable by practice. By practice, everything becomes known.
144. It is impossible to describe the pangs of death. Jnana is attained by subtle thinking. So breath should be controlled. The mind should be merged in the sound.
145. He who has a burden on his head, has his attention on the burden. Similarly, he who acts the part of a king in a field drama, has his attention fixed on the crown. Likewise, Jnanis have their attention fixed on Buddhi.
146. Manas (mind) is inferior to Buddhi. Buddhi is the king. Manas is the prime minister. The prime minister must go to the palace often to see the king. So also, Manas is the king of the body.
147. Gas light has no luster before the midday sun-light. Light is of use only when it is dark. When a man is hungry, he does not consider the difference of castes. Similarly, in sound sleep, there is no hunger. Then, Manas is absent. Just so, a man must sleep the sleep of yoga. Only such men are Jnanis.
148. Take ten men; their Bhakti is not of an identical nature. When ten people are going on a journey, if one of them sits to take rest, the remaining nine will also do the same. Likewise, one man is inspired with Bhakti, other people, by seeing or hearing him become also Bhaktas.
149. You do not feel the scent of a flower which is in your own hand. Flowers which are distant smell sweet. Babies whose brains are not developed, see no difference in the things of the world. When their brains are developed, they see the difference in things. Until a baby is six months old, it feels no differences. A first class yogi is like a baby of this type. If you give a diamond to a baby, it throws it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnanis, a lump of earth and money are the same. They have no desires of any sort. They see the one Atman everywhere. All is seen in the Atman and the Atman in all. This vision is internal. What is called internal vision is "subtle discrimination." Subtle discrimination is Shiva-Shakti. Shiva-Shakti is the indivisible Shakti of the Para-Brahma. What is Para-Brahma-Shakti is the Atman. This is the ONE reality.
150. Reality is the Prana in man. He is a man who thinks (ruminates) rightly. This correct thinking (right discrimination) is the real goal of man. Everything is attainable by practice. By practice, everything becomes known.
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