Verses 76-100: CHIDAKASH GITA OF BHAGAWAN NITYANANDA OF GANESHPURI.

THE CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI 

VERSES 76 - 100

76. Even a child, five years old knows that there is God. But the child does not know where God is. The sun sees all. But very few, one in a lakh or two, look at the sun. In this world, three-fourths of the people are fond of sexual pleasures like beasts. Even those who have reached the middle state, are less than one fourth of the people. Good deeds are very few in this world. Evil deeds are many.

77. Swami is he who has united the Chit with Sat. Upadhi means the tree of peace. We must take shelter under this "tree of peace."

78. Those who are always one with the Brahman are the Brahmacharies. Such a man may even belong to a pariah caste. One does not become a Swami by simply holding an ascetic's wand in hand or by holding a copy of the Bhagavad Gita. Nor by putting on red clothes, nor by discussing God with whomsoever he meets.

79. If gold is melted in fire, it shines with lustre. So also, one should purify oneself, killing desire and anger internally. By introspection, he should move internally. A man's mind never remains stationary.

80. However wicked a man may be, within five minutes his wickedness may be changed into goodness. So long as there are clouds, the sun's rays are not visible. As soon as the clouds scatter in all directions, the sun becomes visible. OM "the tower of peace!" OM "the form of peace!" OM! Salutation to OMKAR!

81. There is not a fixed rule about the taking of food. It has not been said that one should not take his meals. Moderation! Moderation is the rule. Half stomach, food; one-fourth water. Do not love sleep too much.

82. Fire consumes anything and everything. It does not distinguish between good and bad. Likewise those who are doing "karma" may eat anything. Those who do not know what "karma" is are not aware of what they should do. Such a one suffers from indigestion. One whose digestion is all right may eat anything he likes. It will be digested. Sleep is necessary. Moderate sleep. Do not eat when the stomach is full. Be always regular in your meals.

83. Gold chains around the neck, gold jewels on the ears, gold rings on fingers. These are the causes of the fear of being robbed when they are on the body. Money is the cause of fear. When there is no gold on the body, then there is no fear.

84. What is called "fear" is the creation of the mind. For the internal sight, there is no fear. Fear exists for the man who has no internal eye (Jnana). It is impossible for a blind man to describe what the cart is like. Similarly to a man who has no guru, there is no place in the world.

85. Food full means Prana full. Food means Prana. If we store our money in a box without much thought about it, it remains in a great store. If we spend from it, it becomes less and less. Money (wealth) is life. The box is intellect (Buddhi). The box requires nothing. Similarly, if a man knows himself, he does not want anything. If by the internal exercise of the Sadhana (practice) which is with us, we lead the Prana to the Brahmarandhra (the top end of the Sushumna canal), and there if Prana and Shiva are united, then we do not require anything. Restraining the Manas from going down and showing it the royal road of the "middle path" is what is called food.

86. The repetition of Rama is true delight. It is the eternal Atma delight, eternal true delight, internal Atma delight, Kundalini grandeur delight. The lord of mind is Rama. Rama means Atman. That which governs the ten Indriyas (five Karmendriyas and five Jnyanendriyas) is Rama. Ravana means all the wicked qualities in us. Sita means Chitta. Lakshmana means attention (thought control). Krishna means introspection. This introspection is the eternal Atma delight.

87. All are men. There is no incarnation higher than man. Man is the greatest of animals. But those are the best of men who ponder over the subtle.

88. "Ekadashi" means the worship of the "ONE." To such a man, everyday is Ekadashi. Those are called "men" who have such an Ekadashi. A man should think very little about the gross. He should spend much of his time in meditation of the subtle.

89. A man becomes "desireless" when he sees a dead body burning. This desirelessness is temporary. This is the secret of the body. Desirelessness imparted by a guru should not be abandoned. From desirelessness a man obtains liberation from bondage. This desirelessness is the best. Guru is secondary.

The desire that a man be initiated is of the third class. Getting a guru is of the second class. By practice; getting experience for oneself is the real desirelessness which is the goal of human life. When one practices and imparts his knowledge to another, it is "Yogananda Desirelessness." It is the imperishable and the indivisible state. It is the tree of peace. The climbing of the tree of peace which is in the head and being one with that "peace tree" is the real imperishable desirelessness. The cutting of the primary root of passion and anger is the imperishable desirelessness. Being in Samsara, enjoying a little of its pleasures and then renouncing it is the second desirelessness. Desirelessness is liberation from bondage in this very life.


90. Those who have no "faith" have no desirelessness. Similarly, those who have annihilated the Manas, have no Vasanas. So also, those who have no faith, do not reap any fruit. We buy a diamond for five or six thousand rupees. This is all rental delusion. If we have no mind to buy a diamond, its value is nothing more than that of a lump of earth.

91. Elements are not five but four. Earth, Water, Fire and Air. Space is no element. It is one indivisible. The earth is extended. Air is above water. Space is above air. The sea is the boundary. The earth is the bed. Space is the house. The air is above. The earth is below. The earth is red. The air is white. The earth, made of four elements is not round. It is triangular. Between the lunar nerve and the solar nerve is Sushumna (the star nerve). The earth is like our face.

92. Vayu (air) is imperishable. It is one, indivisible. It exists in everything. When the glass chimney of a lamp is shut, there is no light. When it is not shut, the lamp shines brightly. If we take "earth" and imagine it to be sugar, it is sugar only in thought.

The nature of earth is not changed. So also, even if a man becomes a yogi or a jnani, the nature of the body does not leave him. Manas becomes one with the Brahman, not the body. Jnanis are subject to the limitations of the body. Since their Manas is annihilated, they are not aware of their bodily condition. A man in sleep, if bitten by a cobra, is not aware of the cobra bite and he is not affected by it. Similarly, Jnanis are not aware of their body and hence, the bodily conditions do not affect them. When a letter, written in English or in any tongue, is given to a child of five or six months old, the child throws away that letter and it cannot know what is contained in it. A child of six months old does not at all know the difference between a diamond and a lump of earth. Such children have no idea of the body. They are always in the thought of Atma. Children have no idea of duality. When their brains develop, they become aware of differences. When the brain is not developed, Prana in such a child is in the Sushumna.

93. As the child is growing month by month, it gets knowledge of various things. Earlier knowledge is of no use. When a man is in the know of all, he must be like a child. A true Jnani is just like a child of six months. Such a child is not conscious of its own calls of nature. It does not distinguish between the two calls of nature. Jnanis are similar. They do not like one thing and dislike the other. They have no idea of poison. The administrator of poison should think about it. The eater never cares for it. Likewise, a Jnani does not say, "I want dinner," "I want that." They are always well established in the internal Atman.

94. Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head. In the head is Chidakasha. It is the well of Hridayakash. We should draw water from this well and drink it. It is no use digging a well in the earth and drinking water from it.

95. You have a certain thing in your hand. If you look for it somewhere else, you will not find it. If you sit in an upper story, light a lamp there, and close the doors, those who are below cannot see the light. See the biscope! See the drama! All these are seen in the head. Everything should be seen from the same place. You need not go to several places to see several things. The city of Madras can be seen from there as well as from here. It is better to see it from one place. We must "idealize" it in our brain.

What we call the heart is not below. It is above (the neck). When we are cooking, the flames go upwards. So is the heart upwards. There is light in the heart. There is no darkness in it. If a man's head be struck off, we cannot say who the man is by simply looking at his trunk. It is the heart which sees through the eye. A man must have the internal eye. what is called the "heart space" is the face which is triangular. We can know a certain man by looking at his face. A man must know his own secret. A man must know himself.

96. Mukti is according to the nature of our Bhakti. If you try hard, you get good salary. If you try a little, you get a small salary.

97. When we are little children, we do not know who is our father and who is our mother. When we grow up, we come to know our parentage. When a cock eats, it scratches everything towards it with its feet. Similarly, when a man's intellect is developed, he becomes selfish. Everyday men die. Everyday men are born. But rarely do they burn their selfishness. Selfishness completely disappears when the divisible becomes one with the indivisible. From rice various kinds of eatables such as ambada and halva are prepared. These preparations are not called rice.

98. A vessel without water is of no use. Bhakti is water. Intelligence (Buddhi) is the vessel. He who has no subtle Bhakti is no man. It is not the work of Shakti when a man dances an oracular dance. This dance is a trick. Trickery's course is downwards. Shakti follows a middle course. Trickery belongs to the body. Shakti is Atmaic. Trickery is powerless before the fire of Shakti.

99. Almost all fruits have their seed inside. But cashew apple has its seed outside. Our mind, like the seed of cashew apple, must be outside Samsara. One must not reserve sugar for himself and distribute sand to others. One following the royal road should not lead others to the path covered with forests. It is one's bound duty to lead others by the royal road. We must do this at once. We are not sure about the future.

100. When a train leaves a station, the next station is alerted that a train is approaching by the sound of bells ringing. What is called Bindu-Nada is the bell. Just as we hear a sound when we throw a stone into a well, we hear Bindu-Nada inside the head.