CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 151 - 175
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 151 - 175
151. If you keep a seed safe in a box, it will not yield plenty. If you sow it in the earth and cultivate it, one seed yields thousands. From one lamp, you can light a thousand lamps. One tree produces thousands of flowers. Flower is the downward state. The tree is the upward state.
152. If we sow a gold coin in the earth, it will never sprout.
153. A lifeless thing is soundless. It is gross. A living thing has "Shabda-Brahma" (can produce sound). The universe is nothing but Consciousness. When you build a house, you must first lay a foundation and afterwards, raise the walls. So also, there is no effect without a cause.
154. Those who are physically blind have no knowledge of forms. To such, light is of no use. Those who have destroyed mental modifications, have destroyed all desires. Such people are not subject to dreams.
155. Those who do not breathe through the nose, have no desires of any sort. Their breath is purely internal. They concentrate their breath in the Brahmarandhra where the Ida and the Pingala meet. They have realized the Great Self. They look upon all things as Self. This is Swarajya (Self government). What is Swarajya is Jiva's true place. The light of life is Prana Vayu. Prana Vayu is the capitol of Swarajya government. Atman is the lord of the Swarajya government. Swarajya is one's own energy. This energy must be kept under perfect control. What is Swarajya is not a hill; it is not gold. Keeping under control both desire and anger is Swarajya. A man must say what he does and do what he says.
156. If you are afraid of water, you cannot cross a river in a boat. If you are afraid of fire, you cannot heat water. Fear must be banished. To accomplish anything worth doing, one must be thoroughly fearless. Mind is the cause of anything we do.
157. On a mango tree, all fruits do not grow at the same time and ripen at the same time. First, we have the tender fruit. By and by, the fruit ripens. The ripe fruit is eatable. So also, men must be like mangoes. In every respect, we must cultivate peace.
158. The head is the mango. In it, is the sweet ambrosia. This ambrosia is the essence of the five senses. This ambrosia is the supreme energy in man.
159. A house in which there is no lamp at night has no beauty. Whatever the nature of a house, the house is perishable. What a lamp is to a house, is Jnana to the body. The light is the light of Kundalini. A thing hidden in mire, fetches no value. When it is recovered from mire, all make use of it. If you discover a diamond in mire, you do not throw it away.
160. A man falls into a well. We should take him up, not allowing him to die. We must not think that a man will always be bad. We must try to correct him
152. If we sow a gold coin in the earth, it will never sprout.
153. A lifeless thing is soundless. It is gross. A living thing has "Shabda-Brahma" (can produce sound). The universe is nothing but Consciousness. When you build a house, you must first lay a foundation and afterwards, raise the walls. So also, there is no effect without a cause.
154. Those who are physically blind have no knowledge of forms. To such, light is of no use. Those who have destroyed mental modifications, have destroyed all desires. Such people are not subject to dreams.
155. Those who do not breathe through the nose, have no desires of any sort. Their breath is purely internal. They concentrate their breath in the Brahmarandhra where the Ida and the Pingala meet. They have realized the Great Self. They look upon all things as Self. This is Swarajya (Self government). What is Swarajya is Jiva's true place. The light of life is Prana Vayu. Prana Vayu is the capitol of Swarajya government. Atman is the lord of the Swarajya government. Swarajya is one's own energy. This energy must be kept under perfect control. What is Swarajya is not a hill; it is not gold. Keeping under control both desire and anger is Swarajya. A man must say what he does and do what he says.
156. If you are afraid of water, you cannot cross a river in a boat. If you are afraid of fire, you cannot heat water. Fear must be banished. To accomplish anything worth doing, one must be thoroughly fearless. Mind is the cause of anything we do.
157. On a mango tree, all fruits do not grow at the same time and ripen at the same time. First, we have the tender fruit. By and by, the fruit ripens. The ripe fruit is eatable. So also, men must be like mangoes. In every respect, we must cultivate peace.
158. The head is the mango. In it, is the sweet ambrosia. This ambrosia is the essence of the five senses. This ambrosia is the supreme energy in man.
159. A house in which there is no lamp at night has no beauty. Whatever the nature of a house, the house is perishable. What a lamp is to a house, is Jnana to the body. The light is the light of Kundalini. A thing hidden in mire, fetches no value. When it is recovered from mire, all make use of it. If you discover a diamond in mire, you do not throw it away.
160. A man falls into a well. We should take him up, not allowing him to die. We must not think that a man will always be bad. We must try to correct him
161. If any powder falls into the eye, our attention is turned on the eye. Similarly, if our outer attention is directed inwards, it is called introversion (internal sight). Ignorance is like a casket of powder. The possessor of a box only knows what is contained in it. Others do not know it. The real wealth is the energy of life. Intelligence is the box. The box is locked after the wealth is stored in it. Locking the box is giving the Manas its proper place in the head. That thing received is the soul in man. Turn your soul to God within yourself. Realize internally your own secret. The universe is in you and you are in the universe. The inner man is the ONE in All. He who is "there" and He who is "here" is the ONE and the SAME.
162. The supreme light is the universal light. O Mind! Abolish the idea of "otherness." Have the idea of "sameness."
163. When you were born, you were born with breath. When you leave this world, you leave breath only. This body of earth, you never made it nor can you take it along with you. That which Shiva gave us is the same in all beings, both mobile and immobile. All seeds have the same power in them. The subtle in seeds is one. There is difference in their behavior only. The delusion of the mind is not permanent but transient. What can be seen and heard is all transient.
164. When we call a man "pariah," it is nothing but mental delusion. A piece of cloth goes equally well into the mouth of a "pariah" or "brahmin." A Brahmin does not use even the chunam touched by a pariah. He does not sit on the same mat with a pariah. Some one acts like this; another sees it or hears of it and he blindly imitates it.
165. Those who call another a "pariah" are themselves pariahs. Suppose there is a bunch of plantains. From the plantains of the same bunch, we prepare various sorts of eatables. The plantain is a fruit. If it is cut into slices and fried, it is no longer called a plantain. It is called "fried slices." So also, variously named preparations are made from plantains (of the same bunch). In the beginning, there was only one bunch. Preparations are manifold. The original form is one only. So also, in all creatures, the sound of Omkar is the one only.
166. There is a station where four railroads meet. One train goes to Calcutta, another to Bombay, a third to Madras. They all start from one station and they reach one station only. Similarly is Maya. Maya is born of us and it disappears in us. It is like butter in milk. Butter emanates from milk and it merges in milk. The sayings of a great sage last long. Even if there is none to hear them, they continue to live long.
167. There was a bare plain. There a traveler's bungalow was erected. Scarcely two days had passed, a meeting was held there. Chunam was used to cement the stones. The walls were all white washed. On the very day of white washing, a meeting was held. A certain cooli was appointed to warn the people, attending the meeting, lest their feet and bodies be besmeared with the chunam. The meeting was over and all the people dispersed. But the cooli stayed behind. Afterwards, many a meeting was held in the bungalow. There was no body in the bungalow to tell the cooli, "You were engaged with a certain salary a month. Now take your salary up today and go away. From tomorrow, your services are not required." Yet the cooli continues to do his duty. So is a Jnani in the midst of worldly people. There are many people in this world who behave like the people in this bungalow. They are ignorant of the subtle. They are ignorant of what karma is. Hence the comparison of the world to this bungalow
162. The supreme light is the universal light. O Mind! Abolish the idea of "otherness." Have the idea of "sameness."
163. When you were born, you were born with breath. When you leave this world, you leave breath only. This body of earth, you never made it nor can you take it along with you. That which Shiva gave us is the same in all beings, both mobile and immobile. All seeds have the same power in them. The subtle in seeds is one. There is difference in their behavior only. The delusion of the mind is not permanent but transient. What can be seen and heard is all transient.
164. When we call a man "pariah," it is nothing but mental delusion. A piece of cloth goes equally well into the mouth of a "pariah" or "brahmin." A Brahmin does not use even the chunam touched by a pariah. He does not sit on the same mat with a pariah. Some one acts like this; another sees it or hears of it and he blindly imitates it.
165. Those who call another a "pariah" are themselves pariahs. Suppose there is a bunch of plantains. From the plantains of the same bunch, we prepare various sorts of eatables. The plantain is a fruit. If it is cut into slices and fried, it is no longer called a plantain. It is called "fried slices." So also, variously named preparations are made from plantains (of the same bunch). In the beginning, there was only one bunch. Preparations are manifold. The original form is one only. So also, in all creatures, the sound of Omkar is the one only.
166. There is a station where four railroads meet. One train goes to Calcutta, another to Bombay, a third to Madras. They all start from one station and they reach one station only. Similarly is Maya. Maya is born of us and it disappears in us. It is like butter in milk. Butter emanates from milk and it merges in milk. The sayings of a great sage last long. Even if there is none to hear them, they continue to live long.
167. There was a bare plain. There a traveler's bungalow was erected. Scarcely two days had passed, a meeting was held there. Chunam was used to cement the stones. The walls were all white washed. On the very day of white washing, a meeting was held. A certain cooli was appointed to warn the people, attending the meeting, lest their feet and bodies be besmeared with the chunam. The meeting was over and all the people dispersed. But the cooli stayed behind. Afterwards, many a meeting was held in the bungalow. There was no body in the bungalow to tell the cooli, "You were engaged with a certain salary a month. Now take your salary up today and go away. From tomorrow, your services are not required." Yet the cooli continues to do his duty. So is a Jnani in the midst of worldly people. There are many people in this world who behave like the people in this bungalow. They are ignorant of the subtle. They are ignorant of what karma is. Hence the comparison of the world to this bungalow
168. In a similar way, you must understand all matters. One is standing still. Another is working. All are imitating one another. They are ignorant of both justice and injustice. After knowing justice, they will not stoop to injustice. For a just man, it is very difficult to do injustice. Such a man will never tell a lie, even though his tongue were to be torn asunder. An unjust man wants everything. A just man wants nothing. He is not afraid of anyone. The whole world is in him. The minds of the unjust people are in the world. It is the duty of every human being to know what is justice and what is injustice.
169. Rivers and streamlets enter into the sea and there become one. Similarly, finite things become one in the infinite. Dualism loses itself in monism. Monism is oneness. This realization of the oneness is the most supreme.
170. After a man has realized the oneness, he will no longer be born. Those who are immovably fixed in the idea of oneness die only when they desire to die. Such men are perfectly desireless. Realization of oneness is the most subtle one. What is the samesightedness (the indivisible sight) is realizing the Atman in all. This equality consists in realizing the one in the many. This is known as introspection.
When the next world and this world are realized as one and the same, a man has attained same-sightedness. This is also called the union of Jivatma and the Paramatma. What is Jiva is mental modifications (vrittis). Paramatman is the Great Silence, who is above the three qualities. He knows not good and evil, cold and heat. He is qualityless, formless. He is No-Thing.
171. If you cover your body, then the more you will feel the cold. Those who decorate their bodies, feel the prouder. It is very difficult to banish the ego from us. Whitewashing is required for the inside of the wall more than the outside. The outer cleaning is to show to others but the inward cleanliness is for one's own benefit.
172. All is He, pervading everything. He is the One, pervading all creatures. Qualityless, the one Omkar, one, whose form is everlasting peace. Blesser of those who have faith in Him. The same being punishes those who ridicule His devotees. He makes the death of His devotees easy. O Shiva! Do not lead me towards hell but lead me towards You. The giver is Shiva.
173. A dead thing is without motion. It is soundless. A living thing has the delusion of sound. It has consciousness. Conscious creatures have impressions and movements. Creatures, conscious of sound, have the delusion of sound. They have the light of Brahma in them. Consciousness of creatures is light. Men know the distinction between justice and injustice. Lower animals have no distinction of such a sort. Man stands at the head of all creation. There is nothing impossible for man in this world. Man is in the universe and the universe is in man. Man is the greatest of animals. Mind in man is fickle. In man, both this world and the next, merge. Shivaloka is the third (divine) eye. The Shiva nerve is the Sushumna nerve, also called the Brahma nerve.
The lord of Shivaloka is nothing but Shiva-Shakti (Shiva's energy). What is Maya is in Shiva. Shiva is not in Maya. Creation and destruction are both Maya caused by Him. In the Great Self, everything becomes latent-effect, soul, Manas, Brahma, waking consciousness, Taraka, sleep, extreme ignorance, and the whole of the external world.
174. To probe into truth, requires subtle discrimination. This subtle discrimination is Upadhi. The subtle is hidden in the gross. The seat of Upadhi is the heart space. When the Kundalini is raised to the heart space in the head, then, the breath is single. In this highest state, one sees the universe in one's Self. Then one sees everything in Him. All the multitudinous changes are seen in oneself. Feeling of duality is hell. Feeling of absolute oneness is Mukti. Absolute Bhakti (love) is Mukti.
Perfect peace, never perturbed peace, is the goal of man. This is Yogananda, Paramananda. The ocean is bigger than all the rivers. The sea is almost boundless. You cannot measure the water of the ocean. It is not possible to practice Bhakti, leaving off Samsara. Being in Samsara, we must attain Mukti by being "this thing" and by doing "that thing." What is desire is Samsara. Desirelessness is Mukti. Then, one will enjoy eternal bliss, eternal wisdom bliss. Eternal peace which is the highest bliss, is the goal of man. When the mind is swimming in eternal bliss, it is known as Mukti. Bhakti is the state of eternal bliss.
175. God is in bliss. In God, is bliss. That is the nectar of wisdom. In that nectar, is joy. When we approach that nectar, we experience joy.
169. Rivers and streamlets enter into the sea and there become one. Similarly, finite things become one in the infinite. Dualism loses itself in monism. Monism is oneness. This realization of the oneness is the most supreme.
170. After a man has realized the oneness, he will no longer be born. Those who are immovably fixed in the idea of oneness die only when they desire to die. Such men are perfectly desireless. Realization of oneness is the most subtle one. What is the samesightedness (the indivisible sight) is realizing the Atman in all. This equality consists in realizing the one in the many. This is known as introspection.
When the next world and this world are realized as one and the same, a man has attained same-sightedness. This is also called the union of Jivatma and the Paramatma. What is Jiva is mental modifications (vrittis). Paramatman is the Great Silence, who is above the three qualities. He knows not good and evil, cold and heat. He is qualityless, formless. He is No-Thing.
171. If you cover your body, then the more you will feel the cold. Those who decorate their bodies, feel the prouder. It is very difficult to banish the ego from us. Whitewashing is required for the inside of the wall more than the outside. The outer cleaning is to show to others but the inward cleanliness is for one's own benefit.
172. All is He, pervading everything. He is the One, pervading all creatures. Qualityless, the one Omkar, one, whose form is everlasting peace. Blesser of those who have faith in Him. The same being punishes those who ridicule His devotees. He makes the death of His devotees easy. O Shiva! Do not lead me towards hell but lead me towards You. The giver is Shiva.
173. A dead thing is without motion. It is soundless. A living thing has the delusion of sound. It has consciousness. Conscious creatures have impressions and movements. Creatures, conscious of sound, have the delusion of sound. They have the light of Brahma in them. Consciousness of creatures is light. Men know the distinction between justice and injustice. Lower animals have no distinction of such a sort. Man stands at the head of all creation. There is nothing impossible for man in this world. Man is in the universe and the universe is in man. Man is the greatest of animals. Mind in man is fickle. In man, both this world and the next, merge. Shivaloka is the third (divine) eye. The Shiva nerve is the Sushumna nerve, also called the Brahma nerve.
The lord of Shivaloka is nothing but Shiva-Shakti (Shiva's energy). What is Maya is in Shiva. Shiva is not in Maya. Creation and destruction are both Maya caused by Him. In the Great Self, everything becomes latent-effect, soul, Manas, Brahma, waking consciousness, Taraka, sleep, extreme ignorance, and the whole of the external world.
174. To probe into truth, requires subtle discrimination. This subtle discrimination is Upadhi. The subtle is hidden in the gross. The seat of Upadhi is the heart space. When the Kundalini is raised to the heart space in the head, then, the breath is single. In this highest state, one sees the universe in one's Self. Then one sees everything in Him. All the multitudinous changes are seen in oneself. Feeling of duality is hell. Feeling of absolute oneness is Mukti. Absolute Bhakti (love) is Mukti.
Perfect peace, never perturbed peace, is the goal of man. This is Yogananda, Paramananda. The ocean is bigger than all the rivers. The sea is almost boundless. You cannot measure the water of the ocean. It is not possible to practice Bhakti, leaving off Samsara. Being in Samsara, we must attain Mukti by being "this thing" and by doing "that thing." What is desire is Samsara. Desirelessness is Mukti. Then, one will enjoy eternal bliss, eternal wisdom bliss. Eternal peace which is the highest bliss, is the goal of man. When the mind is swimming in eternal bliss, it is known as Mukti. Bhakti is the state of eternal bliss.
175. God is in bliss. In God, is bliss. That is the nectar of wisdom. In that nectar, is joy. When we approach that nectar, we experience joy.
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