Verses 51-75: CHIDAKASH GITA OF BHAGAWAN NITYANANDA OF GANESHPURI .

THE CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI

VERSES 51 - 75

51. The sense of equality is the greatest thing in this world. People go mad after shadows. Very few are mad after the invisible (the subtle). True madness is very rare, it being found only in one among a lakh or two. Other people run mad after sixteen things in a ghatika (twenty-four minutes). "I want this", "I want that," "This is different," "That is different." Such is their mad talk. Entertaining various motives is madness. Fickleness of mind is madness. Greatness is madness. Practicing and seeing the reality is the opposite kind of madness. Liberation from birth and death is Divine madness. Those who have not realized the truth are mad after the gross. Everyone has one sort of madness or another. Thousands of people possess houses, diamond-jewels, gold and property. They did not bring these with them at birth nor will they take these with them at death.

52. It is not the body that exists nor disappears. He is the ONE who is the supreme doer. It is the breath that man brings here at birth and it is the breath that man takes with him when he leaves this world. Property and fame are here only. There, everything is one. Duality exists here only. On the other side, there is no duality. A perfect man (Avadhoota) is the greatest of men. Yogis and Sanyasis want some Siddhi, i.e., power acquired through yoga or tapas. An Avadhoota does not want anything.

54. He is a Jnani who has given up worldly pleasures and, by practicing yoga, seen God. Ananda (bliss) is not in what you hear. Bliss is a matter of experience. Such a man is called a Mahatma. Those who have seen earthen and stone images do not become Mahatmas. He is a Mahatma who knows himself.

55. An Avadhoota has conquered death and birth. He has no consciousness of the body. An Avadhoota has gone beyond all Gunas (qualities). He is the knower of the "Omniscient Light." He has no consciousness of the "I." Such is a Raja Yogi, not a Hatha Yogi. When he comes to a village, he feels glad, whomsoever he may see. He has no consciousness of duality though he moves here and there. He has no hunger.

He eats plentifully if he gets plenty of eatables. If he does not get, he will not ask anybody. Those who give to him poison and those who give to him milk are the same to him. Those who beat him and those who love him are the same to him. To an Avadhoota, the universe is the father, the mother, and the relation. He becomes the universe and the universe becomes he. The universe is merged in him.

56. In Pranayama, Pooraka is drawing up the breath. Kumbhaka is retaining the breath. Rechaka is exhaling the breath. These three kinds of breath are from within. Nothing is taken from outside. While thus the practice is going on, the Prana will move only in one nerve. We then feel the internal joy. Who can describe this Brahmananda? The outside world will then be forgotten. We will then be in the world beyond.

57. "This world" means Jivatman. The "next world" means the union of Jivatman and Paramatman.

58. Just as small rivers enter the sea, our attention must be fixed on the internal breath.

59. What is visible is transient. It is perishable. When the mind is merged in "Bindu" and "Nada," Nirvikalpa Samadhi is attained. Our attention is then entirely towards Ananda (eternal joy). Fixing the attention between the eyebrows, the Prana should enter the holy Brahmarandhra. Here the light of lights becomes visible to the divine eye. This is Mukti. This is eternally supreme joy. This is the place where the Manas ought to dwell. This is the eternal being whence the Vedas have sprung. This is seeing Paramatman in all. This is the real place of Jivatman.

60. The real place of Jiva is formless, indivisible. God pervades all things movable and immovable. He is the ONE without a second. God is the origin of Vedas. He is the Lord of the body. He is the Lord of Jivanmukti. Man, to be man, must meditate upon God.

61. He who meditates on the Reality is a sanyasi. He is a yogi. The distinction of "Pariah" exists in the external. Internally, all is one without distinction. What is "Pariah" is not after death. A "Pariah" is he who has envy and pride, who holds vain discussion about religion, who talks ill of others behind their backs. Sewing is not stitching thread and cloth, but stitching Manas and Buddhi, i.e., merging Manas in Buddhi.

Now the distinction of male and female: A true female is one who is merged in the external. A true male is one who is merged in the internal. One whose Buddhi is firm is male. One whose Buddhi is fickle is a female. This distinction of male and female is external only. Internally such a distinction does not exist at all. When the Manas and Buddhi are merged in the Atman, one who is physically a woman becomes spiritually a "man."

62. The body is the cave. In this cave dwells the Atman. Atman, dwelling in the body, must attain "Moksha" (liberation). The outward bodily parts are various. In the invisible (subtle) all is one, indivisible. OM is Pranava. Pranava pervades the form (body) . OM is bodylessness and formlessness.

63. Bhakti in the beginning, is selfish. Afterwards, there is no selfishness in it. When a man attains perfection, the whole universe becomes to him, his guru.

64. What is called "Hatha Yoga" is selfishness. In Hatha yoga, a man seeks his own goodness. He seeks fame. He can stop the sunrise of tomorrow. He can create a mountain of gold. To say "I am Brahma" is not just. "Thou (O God!) art ALL; ALL art thou," we must say. A yogi is one who thinks the whole universe to be a yogi. He should regard all as himself.

65. If a man goes to a forest and there lives in a cave, it is just like a beast in a cave. Even the milestones are better than such a man because by the milestones, we can count the distance in miles. Such people are of no use whatsoever. A thoughtful man should gradually go on renouncing the world. When a man eats food, it is for his own benefit. Others are not benefited by it. It is not enough if we leave darkness. We must always live in the light. If we have a light on a dark path, we have no fear. There is fear in walking in darkness.

66. If you perform tapas for thousands of years with the desire for results, it is of no avail. But if you perform tapas for one ghatika (twenty-four minutes) without any desire for "fruits," you will see ALL in God and God in ALL.

67. Hatha yoga is duality. The most excellent is Raja Yoga. No man should think he is the doer. Everything is ordained by the great Self. Salt is obtained from sea water. When it is mixed with water, it becomes one with it. Similarly, Maya springs from Paramatman and finally merges in him.

68. Vedanta means Prana (breath). To be entirely merged in Prana, is Vedanta. Vedanta is one indivisible. It is unbreakable. What is called Veda recitation is not from the tongue. Veda recitation should be from the throat. Those who know this secret are Brahmins. Veda is the one letter OM. It is the fire of inspiration. Vedanta is formless and changeless; indivisible. Light is caused by Veda. What is called Dharana in yoga is the real recitation of Veda.

69. Just as a tire of a bicycle is filled with air by a pump, the Nadis (nerves) should be filled with "Vedanta discrimination." Prana should be raised to Brahmarandhra, the highest point in the brain.

The nerves should be purified and such purification should be done step by step. Buddhi and Manas should become one with Paramatman. You should play with him. You should sit in the upper story and look around downwards. Buddhi's place is above. Buddhi must become one with Jnana. You should always drink the water of eternal joy.

You must be one with the nectar of Ananda. You must know those who are always merged in this eternal joy. You should know the very secret of this Ananda. Truly, the Kundalini must be awakened. Just as we rock a child in a cradle, we should fix our attention in the head and examine what takes place there. Paramananda (supreme bliss), Sadananda (eternal bliss) are there in the head. Shiva Linga is also in the head which should be one.

70. When you rub a match to the side of a box, you obtain fire. You should cook everyday. You should avoid all distinctions. When the recipient is fit, he should be initiated. That man who has the power of discrimination should be initiated.

71. If food is given to a man who has no hunger, it will cause indigestion in him. Those whose belly is full have no hunger. Those who are well dressed feel the cold, the greater.

72. One must go to Kasi by train. One must reach the town of "Shivanandapuri." One must go to the country of "peace." One must stop his journey at "Brahmanandapuri."

73. A man must know himself. He who has conquered the mind is the man. He is the ascetic. He is the yogi. He sees the one Atman in all. Suppose you come into a dark room after wandering in the sun. What do you see? Look at the sun for five minutes and come into a dark room. You see nothing. This is as it ought to be. One must see with the inner (spiritual) eye.

74. A ripe fruit is very sweet to the taste. The same fruit when it is unripe is astringent. Both are produced by the same tree. The difference between the two is caused by time. As soon as a coconut is planted in the ground, it does not grow into a plant. First, it sprouts, then it becomes a plant and finally it becomes a tree. A tender coconut tree can be easily plucked from the ground. But a fully grown coconut tree cannot be easily plucked. So also, our mind must be unaffected, whatever people say to us or whatever they say about us. The mind must always be under our control. This is what a man must accomplish in life. This must be "the one object" in life. This a man must accomplish even if his head is to be struck off. We should give a blow with the mind itself, not with a cane or a hand or something. We should learn to tie a man without a rope. This is what a man should accomplish in life.

75. The mind is the seat of "sin." It is the cause of action, good and bad. Mind is the cause of all these. If there is no mind there is no speech. Without the mind, nothing can come and nothing can go. But for the mind, nothing can be accomplished. Suppose one knows how to speak english but he does not know how to write it. Then we cannot say, he knows English fully. When he knows both, then only he can secure a passing grade in english.