Verses 251-286: CHIDAKASHA GITA OF BHAGAWAN NITYANANDA OF GANESHPURI.

THE CHIDAKASHA GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 251 - 286

251. Atma is not perceived by the senses. Atma is quite different from the senses. It is perceptible to Jnana. It is free from the body idea. Those are yogis who know the true nature of the senses and behave according to that knowledge. Those are called the Mahatmas. What they utter is Veda word. They are like the seeds of the tamarind fruit. The tamarind matter is sticky to the touch. But the seed is perfectly pure. The heart of a Mahatma is like the tamarind seed perfectly pure. These Mahatmas are ever young. For a Jnani, there is no age idea.

252. Fill a lamp with oil and light the wick. When the oil becomes less, the wick comes lower and lower and the light becomes less and less. If you again supply the lamp with oil and light the wick, the light shines as before.

Similar is the internal life of a Jnani. Their mental life is like butter placed in water. The butter does not sink in water. It floats above water. The body is like the water and the butter, the soul. Subtle intelligence should be concentrated in the head. The intelligence should be concentrated at the top of the Sushumna. Both the mind and Buddhi should be in the head. The mind must be in the Buddhi and Buddhi in the mind. Discrimination is from Buddhi and from discrimination is effected the union of Jivatman and Paramatman.


253. From one coconut, many coconuts are produced. If you cut the trunk of the coconut tree at the bottom, the production of coconuts ceases. Vasana (attachment), which is like the trunk, should be cut at the root by the ax of discrimination. Then comes peace. The characteristics of Sadhuguna, Satwaguna, and peace and all such qualities, come from non-attachment. When Buddhi becomes steady, it is called Satwaguna. Sat (truth) is like letters engraved in stone. The talk of the worldly is like letters engraved on a chalk slab.

254. Once the well should be emptied of its water. All the mud should be removed. The water which then comes is the purest. Jnana is like this pure water. Once you burn away the thought of "I" and "mine," then non-attachment to the objects of the senses will result of its own accord.

255. When a man has learnt to write on paper, he need not practice writing on sand, spread on the ground. Similarly, when a man has attained Brahman which is qualityless, he does not descend to Brahman with qualities. When the milk has been changed into buttermilk, can the latter be again converted into milk?

256. Those who have come to buy the milk, should not ask what the price of the cow is. Similarly, those who hanker after Atma should not bother themselves about the body. The man who has attained the Atman is like the dry kernel within the coconut i.e. he has no attachment to the body. When the rope is burnt to ashes, it cannot be made into a rope again. No man can do evil to another man. Atman will be good or evil according to his own thinking. When we say some other man is the cause, it has a subtle meaning. The boat must be pushed off with the hand that it may move. Similarly, there must be some one as guru for Atma knowledge. When the boat has reached the opposite bank, the boatman's help is no longer needed. How is the boat in the water? So is the Atman in the body.

Suppose the feet are dirty with mud. In order to wash off the mud, we must go to a place where there is water. If you fear to touch the water, how can the mud be washed away? You cannot produce sound with one hand only. When both hands strike against each other, then you are conscious of an energy, (sound is produced).

Although all fingers are not of the same size, when you take your meals, they come to one size. So, when your experience ripens, you see the one, indivisible. Faith in the guru is like the cry of a jackal. Just as the cry of all jackals is similar, so also are the hearts of all Sadhus similar. The water in the well is the same at all levels. There are not two waters in the same well. So also, the life energy is the same in all mobile and immobile beings. Likewise, the energy in the sun and the moon is the same.

Atma is in space and space is in Atma. Those who have realized this, will sing with joy. They know the Ananda Kundalini. They will try to discover where this Kundalini is. They will join it by Pranayama after finding it out. They must join it by repeatedly performing Pranayama. They must realize Bhakti. They must realize Mukti. They must conquer both birth and death and must forget all. One must conquer death and things allied to it. One must understand the true nature of Maya. One should realize Nityananda (eternal joy). O Mind! Become one with this eternal joy. Enjoy such a mind which has become one with this eternal joy. Become one with the Supreme Being. O Mind! The external world must melt and become one with the Supreme Being.

One who has become one with the Supreme has accomplished the object of his birth. One must concentrate his mind on the Supreme. One must become one with the Supreme. Wakefulness, dream state, and sleep state must melt in the Supreme and become one. The power of discrimination (Buddhi) is the key to self knowledge, and that key must always be in the hand. Just as a man, possessing a treasure box, must be very careful about the key of the box, so also, Buddhi must be concentrated in the brain. The water is hot only so long as it is kept on the fire. But when the vessel is kept on the ground, the water becomes cooler and cooler. Our Buddhi must be like the water placed over a fire. Similarly, faith should be constant. Jiva is like a calf tied in a room. The calf is always very eager to go out of the room. So also, Jiva is very eager to drink Jnana which is like Amrita (ambrosia).

257. Dharana is the means by which Buddhi's power of discrimination is increased. Dharana is the path to Mukti. Dharana is the path leading to the highest. Prana (life energy) to become steady, Dharana is a means. When life energy becomes steady, the mind becomes steady. When Prana is given an "upward" direction, then Jnana enters every nerve and peace is the result. Then nature and the subtle become separated. Then powers resulting from yoga peace of mind, forgiveness, patience -- these are experienced in Buddhi. Those who practice constant Dharana feel that the whole external world is existing in themselves. One should, being quite steady in mind, be enjoying eternal joy (Nityananda). Atma is beyond all karmas and formality. Karma is that which is done without attachment.

A man is free from sin if he performs karmas disinterestedly. Karma is that which is done by the knowledge of Atma who is actionless and passionless.

258. Atma is not perceptible to the senses. It is perceived by intelligence (Buddhi). It is not perceptible as a thing with form and qualities. To those whose attention is fixed on the body, it is very difficult to attain peace. It is also very difficult for them to see the Atma. The attention towards the visible should be lessened. The love towards the invisible should be increased. So long as the attention is directed towards the visible, pain and pleasure may appear to be dual. But when the attention is directed towards the invisible, the sense of duality will disappear.

259. The sacred syllable OM is like a storm in the sky. OM is without beginning or ending. Omkar is like a stage manager in a drama. As it works through the bodies of men, those bodies are pervaded by Omkar. This syllable is inside us, outside us and everywhere. It is the cause of everything that exists. We need not bring it up to consciousness anywhere. That sound exists in everything. We need not recall it separately to memory. This energy is not divisible but indivisible.

This sound exists in every animal. Whatever sound is produced by animals, it is nothing but Omkar. What is called Pranava is another name for Omkar. When it is united with Prana and moves in the body, it is called Pranava. When nature and the subtle (i.e. physical and non-physical) Sthoola and Sookshma are separate, it is Pranava. When we feel both to be one, then it is called the feeling of oneness. This is identical with Omkar. At that time, one sees the ONE everywhere. That which you worship with faith, becomes ALL.

260. That energy called Omkar pervades the universe and is formless. It is the light in ALL and light of ALL. Ignorance and knowledge are mere phantoms, not realities. Happiness and misery will never touch a man who has realized the oneness.

261. If you have Manas, you want everything. If you have no Manas, you do not want anything. If you have Manas, God becomes a separate being for you. When you have merged Manas in Buddhi, you have no separate God. All appears as one. If you have desire, you want a separate God, because God's help is necessary to accomplish your desire. Then the Manas goes after the various objects of the senses and causes doubt about various matters. Then one feels the necessity of an idol or image. Cause and effect appear to be two separate categories. The image worship is due to Maya or ignorance.

262. What is called Akash is in the upward direction. What is called "male" is a subtle state. What is called "female" is nature.

263. Men who have no desire, need not have a separate God. They need not strive for anything. When the mind runs after various objects of the senses, to bring the mind to one-pointedness, what is called the practice is necessary. Man should concentrate on Buddhi as long as there is the beating of the pulse in man, and as many times as the pulse beats. The Manas should not be united with the senses. Whatever you may do, your mind should be concentrated inwards upon Buddhi. In order that a man may not be drowned in water, he must learn how to swim. Maya should be conquered by the Supreme Maya. What is Maya? When the Manas runs after sense objects a variety of desires is created. It is you that clings to the coconut tree. The coconut tree does not cling to you. Similarly, has Maya hands and legs to catch hold of you?

264. Purposelessness is felt only in the subtle. Discrimination is becoming one of Manas with Buddhi. What is called Samadhi is seeing the one in all. By practice, one must conquer the six enemies of the Atman in the body; desire, anger, etc. A Sadhaka, a beginner in God- realization, should not talk ill of others. If he does so, his progress will be retarded. Like that of a sprout on which a heavy stone is placed. A Sadhaka must not relax his practice even for a ghatica (24 minutes). The mind should be ceaselessly engaged in the practice.

265. The Prana must be firmly fixed in an upward direction with great faith. That is the path to liberation. This body is like a cave to the Atman, and in this cave, dwells the eternal Atman. Yoga means becoming one. When the two become one, that is yoga. When the mind and Buddhi become one, it is called yoga. When Jiva travels by the path of Buddhi and enters Brahmarandhra, it is called yoga.

Devotion, reasoning and power, these three become one and become Omkar. Egotism becomes merged in Omkar. Just as camphor is lost in fire, mind and Buddhi become one with each other. Like little children rocked to sleep, Chita, being placed in Buddhi, must know who the "I" is.

266. O Mind! Enter the house of Ananda! When the whole area is flooded, we cannot distinguish the wells and tanks in that area. Because there is darkness, we must infer there is light. When you taste sweet things, remember there are pungent things to be swallowed. What is the state of Jiva when Jiva has realized that the Atman is not the body? Such souls have attained their pristine condition. "I" and "mine" are not visible to the physical eyes. "I" and "mine" are not to be found above the tip of the nose. That which is above these, has neither beginning nor ending.

A visible object has a beginning and an ending. Since Atma is invisible to the physical eye, Atma is without beginning and ending. It is impossible to lessen the power of Atman because Atman is always constant. Just as space is homogeneous everywhere, so is the Atman the same everywhere. The head of man is the abode of the light, of millions of suns. Which is bigger, the eye or the sun? If the eye is spoiled, is it possible to see the sun? So the eye is more important.

The form of gold images is the creation of the mind. When a man is photographed, the picture is according to the posture of the sitter. The virtues and the opposites in the photographer are not seen in the picture.

267. The fruit is according to the internal faith of a man. Good and evil are not of the Atman. Atman, like the reflection of an object, takes that form which the mind wants Him to take. The Jiva is like a bird in a cage. When the nest is spoiled, the bird is not affected. The bird flies away. The bird may build a new nest and enter it in six months, in a year, or in five minutes. That depends on the bird's efforts. From this place to the railway station, you can go in 24 minutes or in a month.

268. Sadhana (practice) is necessary for Vairagya (desirelessness) to be steady. For Vairagya to be permanent we must have practice. Vairagya is not related to the body. When the mind is unwavering in all the external and internal causes and effects, then the one sees the Atman. When the idea of Jnana and Ajnana is absent, then one sees the Atman. When one knows but he is not aware that he knows, then one sees the Atman. Men who have realized the Atman, are like blind men, are like deaf men. Although they hear, they do but they are unaware of what they do. When the senses are acting, they are disunited with them. So their action is inaction to them. In them, the idea of creation is less and the idea of nihility is more.

Since their power of forgetfulness is great, their actions are inactions. Their attention is concentrated not on the coconut shell but on the kernel (on Atman, not on the body). They are beyond both sin and merit. They are like a boat in water. Just as water and boat are quite distinct, they feel the gross and the subtle to be separate. They are indifferent to bodily functions but concentrated in Jnana. They drink the juice of the sugarcane and throw away the outer skin. When the sugar is manufactured, it does not become the cane again. When by practice, one has realized that he is Atman, the idea that he is the body never returns. Like an old vessel, after the necessary repairs, shining with the lustre of the new, Buddhi, when the Vasanas are annihilated, can be transformed into the pure Satwa quality. Then we will have contentment

269. Unless the intellect is purified, contentment does not spring. Unless the intellect is purified, Chita does not become steady. Unless Chita is purified, a man cannot free himself from verbal delusion. When ice is placed in water, both become one. Similarly, man who has realized the Atman, merges in the Atman. Just as the rivers enter the sea, all Vasanas are merged in Atman. Atman is not a thing. Karma is a thing. The steamer is in the sea. To the looker on, it appears to touch the seawater, but the steamer is quite different from the sea water. There is no relation between the two. So must a man be in the affairs of the world. He must not have any attachment to worldly things. Just as Brahmins wait eagerly for plantain leaves to be spread and meals served, so must a man wait for mental purification and Mukti.

270. No one wants to look at a fruitless tree. Why is man called man? Because he has Manas (thinking power), he is called man. Manas should get knowledge of various sorts and being united with peace, must become one with Omkar. He who desires Mukti (eternal life) should at once give up the idea "I am the body." Such people alone can realize the Atman. To those who think "I am this body," it is very difficult to see the Atman. Those who hold fast to the idea "I" and "mine" may practice for a thousand years. Yet they will not attain even the slightest fraction of Shanti.

If one bathes in a river, his body becomes clean, let him be a pariah or a brahmin or a child. Likewise, the internal state of man is the same, though the exterior of every man may appear to be different. Chilis, watermelons, etc., may grow in the same field. The nature of the one is different from that of the other. The heat of fire is only felt by those who sit near the fire but never by those who sit in water. Peace is cool like water. Before you are hungry, the food must be prepared. So also, before you become a householder, you must know the duty of a householder. A householder should have his exterior and interior equally pure. He should distinguish clearly between cause and effect.

271. A man may run after a horse in vain for any length of time. Let him ride the horse. Let him bind the legs of a horse and get on its back, quickly. So also, worldly men must keep their mind free from attachment to sense objects. Just as water slips off from an umbrella of palmyra leaves, so also, a man must be free from the idea "I am the doer." A householder must be like a calf offered to a temple. All should be offered to the Brahman. But one cannot say that a man who does like this is nearer God and a man who does not like this is far away from him. If you keep a light before a thousand people, it reaches all without making any distinction. Anyone may take it. Where there is light, there is no darkness. In the darkness there is no light. There can only be one thing (either light or darkness), not two at the same time. One's nature should be like the sun. One's Chita must be cool like the moon.

272. Vairagya should be like fire burning a cloth. When Vairagya is highly developed, the interior (Atma) splendor will be visible. The body may sit firm but it is the mind that should sit firm. Those whose minds are not purified, seldom have equal sightedness. Those who do not practice, will have great difficulty in possessing the Satwa quality in them. The subtle intelligence is developed by practice. Unless you practice, the desire for worldly things cannot be destroyed. Hankering after landed property, after woman, and after gold, is difficult to be extinguished. What is the thing to be attained by man? When the chitta is free from the three forces, Satwa, Rajas, and Tamas, it is called Purushartha. Just as dirty linen becomes clean when washed in soap water, so also, Chita should be purified by washing it in the soap water of Buddhi and it must be made as pure as space. When you learn sewing on a machine, in the beginning your attention must be fixed not on the legs but on the hands. When we fix our attention on Buddhi and make the mind merge into heart space, then we will attain that eternal peace which is called NITYANANDA.

273. Those whose minds are pure may call God by any name they please.
Prakriti is like a railway carriage. Those who are in it, are like Jnana. The stations are like chakra. Within the chakras is the subtle. The subtle is within the tube. Within the subtle tube is the energy of the Kundalini. Kundalini, in the form of Omkar, is in the subtle tubes. Let this subtle be known by experience.

274. A certain man is a lord of scores of money. All cannot be millionaires at the same time. It depends on their past karmas. Everyone is rewarded according to his due. There is plenty of water in the sea. But the quantity of water one fetches depends on the size of the vessel one takes to fetch water. The fruit depends upon the vasanas of one's karmas. It is because of the vasanas of former births that a man has a hankering after hearing the teachings of a Sadhu.

It is because of these vasanas that one feels no happiness in worldly pleasures. Those who are guided by the vasanas of former births, do not require separate vasanas. Vairagya itself is the result of the vasanas of former births. For such men, it is the time to tread the path to Mukti.

275. For attaining Jnana and Mukti, age is no consideration. This very moment is the time for the attainment of Jnana and Mukti. As soon as a man is hungry, it is the time for taking his meals. Those who are not hungry should wait for meals until they are hungry. One should have a keen hunger after Bhakti. The greater the heat of fire, the greater the boiling of water. Shradha is the heat. Peace is like the ice in the brain. It fills the inside and manifests outside.

Such a man becomes content in all respects and his mind becomes pure. Peace of mind, for attainment, does not cost us anything, like charity and dharma. When one is filled with peace, those who are near him are also infected with peace. It is enough if one person is filled with peace. Out of a thousand, if one has peace, a fraction of peace is enjoyed by all those who are around him. A sadhu when he enters a crowd of worldly people, should have that peace which a hunter has when he approaches a tiger. A sadhu, to be in the world, should have immense peace and patience. Peace is very useful to move among thousands of worldly people.

276. Various kinds of articles are brought to a fair. Similarly, peace should be practiced in various ways. When we are in the midst of thousands of people, we should have a firm will. When you think (wrongly) that you are in the midst of thousands, the idea of duality arises in you. Just as an airplane moves without the help of the earth, so also, one must learn to act without the help of the body. The crown of firm belief "I am not this body" should be firmly planted in the heart. A traveler after being in the sun for a long time, becomes tired and goes for shelter to the shade of a tree on a hillside. There he forgets his fatigue. So too, those whose minds are absorbed in the search of God, forget all their worldly anxieties. Just as in the shade, the sun's heat is forgotten, "mineness" is forgotten by the absorption in God.

When we are inside a house, we do not want an umbrella. We are in need of an umbrella only when we go outside the house. Just as you do not want an umbrella inside the house, so also, when you are in the Great House called God, you feel no necessity of worldly enjoyment. When a man shuts the door of a house, he sees only things which are inside the house. Let him open the doors and come out. Then he will see what is outside. Similarly, you must learn how to shut the doors of the five senses and how to open them. When the doors of a warehouse are locked, buying and selling ceases. When doors of the senses are shut, the difference between the external world and the "I" will vanish.

You must always be careful about the senses. Like a horse being controlled by the help of reins, you must control your senses by the help of discrimination. Your attention on the senses should be fixed like a nail in a wall. Buddhi (intelligence) should be concentrated in the head. Your attention should always be above the neck, never below the neck.

277. Just as gold is burnished after repeatedly put into fire, so by repeated exercise of discrimination, the subtle should be enlightened. You must see the world in you. Our intelligence is only a means of Moksha. What is called Dharana is nothing but clear understanding of the subject. By this clear understanding, we come nearer to the Atman. We do not get experience from books. First experience, and from that experience, books are written. The tree is in the seed. The seed is not in the tree. Man is not in the world. The world is in man. The world is subject to man. We express in words what we think in our minds.

The heart should be free from hypocrisy, the heart of man should be perfectly pure. What the heart thinks, the tongue should talk. What one thinks, one must talk. Nobody you should deceive. Nobody you should hate. You must not mix with others. Your mind must always be one-pointed. When you have a deceptive heart, it is like the sun, in the mid-summer, a star comes out of the clouds and shines with glory. After a few seconds, it is hidden again by the clouds.

So also is the mind of man. Sometimes, it appears to be pure but again in five minutes, it is over clouded by passions. The egotistic mind melts in the Atman like a star which falls down from the sky. Akash (space) is not visible to the physical eye. Akash is that which is visible to the divine eye. By discrimination, we can experience discrimination. Sound is known by sound. Mind is perceptible to mind only.

278. He is Paramatman (supreme being) who is in Jivatman (Atman).
Paramatman is the witness to the qualities of the Atman. When Jiva realizes that he is not different from Paramatman, he is called Nityatma (the eternal spirit). When the tender mango is on the tree, it is united with the tree. So also are Jiva and Paramatman united. When Sat (Being or Existence), Chit (pure perceiving awareness), and Ananda (bliss) are in union and when the three gunas are merged in Sat-Chit-Ananda, then only do we say that it is yoga (union).

279. The energy called Kundalini should be roused by Pranayama. By rousing Kundalini, a man must attain liberation. Faith is like a rope. Vayu (air) is the rope. You must hold the rope of Vayu tight. Faith must be tied by the rope of Dharana. What is faith is nothing but Dharana. Our attention must always be concentrated on Dharana. That concentration must always be coupled with faith. Faith should be filled in every nerve of the body. To such people, there is no existence of Maya as a separate thing. Mind itself is Maya. It is the mind that creates (mental) images or ideas. All sorts of relations, all creation, cause and effect, light and universe, universal light and the Supreme Light; all these differences are caused by one's own ignorance (Maya).

When this is realized, there is no fear of Maya. "All these forms are MY OWN FORMS." Thus should a wise man meditate. When the mind becomes firm in meditation, and when the Supreme Oneness is realized in the sky of consciousness, it is called Moksha. The path of Moksha is not far from one's Self. Like the distance between the eye and ears, the distance between sin and merit is very slight. Moksha is not beyond Buddhi.

Pleasure and pain are things to be merged in Buddhi. By the help of Buddhi, one must attain Moksha. When the mind is merged in the Self and when the oneness is realized, one attains Moksha. Jnana is internal. At the beginning, Jnana can be known. As one progresses, this Jnana is also forgotten, then there is nothing to be said or nothing to be listened to. All is Brahman and Brahman is all. This state may be called the state of "nothingness."

Prana is like a rope. When exhaling and inhaling it moves harmoniously. Prana is indivisible, it has no difference of time. Prana feels this difference when it is coupled with the gross. Jiva, because he is engrossed in the various qualities of the world, has forgotten his real Self and has occupied a lower rank. Let him take a higher (upward) direction by the help of Buddhi. Prana should be tied down by the rope of faith. Let Prana attain Moksha by its upward direction. Liberation from the sensual ties is Moksha. Then comes peace. O Prana! Enter the abode of Peace. Have under control both this world and the next!

Such souls will attain Sat-Chit-Ananda. They have no attachment to the results of karma. They are eternally liberated from bondage. They are eternally one minded. They have conquered the qualities of the Jiva. Until the consciousness "I am the body" is wiped off, Mukti is a thing far off. Unless the idea of "twoness" is annihilated, there is no yoga, no Mukti. In a sense, everyone is a yogi. But everyone of such yogas has a certain object in view. When a substance becomes one with the original substance, when the dualities of lives is wiped off, it is called union or oneness. When this is realized, we see oneness in all. The real yoga is that which is detached from everything.

That yoga by which a man becomes free from desires is the path to Moksha. Doubt will not disappear until Jiva unites with Shiva and becomes one. When one does a thing which is not palatable to the other, one takes the other to be a mad man. When both are interested in doing the same thing, one does not take the other to be a mad man. When both are equally interested in doing the same thing, there is nothing strange in doing that thing.

The mind is like the cotton placed in the wind. Devotion to God is like water poured on the cotton. Similar is the destruction of the mind. The mind which is like cotton should be wetted by the water of Jnana and the Chita should be freed from desires. That is Moksha. In the manner of the cotton, let man attain Mukti. A man may meditate on the Atman although he is engaged in various actions. The various objects of the senses are outside us, not inside us.

Even when we are performing various actions, it is not possible to keep the Buddhi separate from them. If a car driver, when he steers the car, takes his hands off of the wheel, the car runs in whatsoever direction and is endangered. Mind should be in Buddhi. We must not let the mind wander. Mind should be fixed on internal Dhyana. Mind should be developed by the power of introspection. O Mind! Enter the sky of consciousness by developing the subtle Buddhi and filling every nerve of the body with this Buddhi! O Mind! Be always content! O Mind! Do not be deluded by shadowy appearances!

280. Those whose minds are merged in Samadhi, are not deluded by the external jugglery. They are quite fearless. Siddhas (God realized souls) are not afraid of the world. A tiger or a cobra, when they see such a person, become calm, forgetting their ferocity. Similarly, all animals become calm at their sight.

Even enemies forget their enmity and become friendly. As soon as they see a sadhu, they become stone-still. What is the cause of this? It is because of their doubting nature. At the sight of a sadhu, there is no darkness. Mind gets purified, realizing the Satwa quality.

281. All do not feel hungry at the same time and to the same degree. Similarly, all do not attain Mukti at the same time. There is only a difference of time. Men dispute among themselves because of the difference of language. In Hindu-Thani, sugar is called mittha. In other languages it is called sakkare, etc. The use of sugar is the same to all. Although the sugar may be put to different uses, the places where it reaches is only one (mouth). Instead of believing in thousands of gods, if a man believes only in one God, he can realize what bliss is.

Then only is a man content. Those who believe in thousands of gods are never content. So long as you think of two, there is no happiness. So feel happy only in ONE. God is only ONE, never two. Those whose faith is such, see God in themselves. They see all as Self. This is the path to Moksha. For such a man, there is no enemy. All are his friends. A man should not spoil himself by believing in two. He should attain by believing in one.

A man must return from whence he has come. Knowing the cause and effect, playing on the external matter, reach the place from whence you started. This is Moksha. Moksha does not come in search of us. We should search for Moksha and enter therein. What is Moksha? Moksha is freedom of the mind from actions and standing apart from the internal state. Moksha is not to be attained by a different outward path. What is Moksha is not different from one's Self. We have not striven for Moksha.

So, we feel that it is far off from us. Moksha is not a thing to be attained by going "here" and by going "there." One should search within oneself. The mind should be merged in Buddhi and by the path of discrimination, one should enter Mukti. God is the Indivisible One. Man because of his doubts, has made images and called it god, due to ignorance. This doubt should be removed by the path of discrimination. By doing so, he must attain JivanMukti.

Bhakti (devotion) is nothing but love a man manifests towards an object. A man should believe that thing as great, by which, because of his faith, he has been much benefited. This belief should not be relaxed. There is not a single thing without Bhakti. All animals have Bhakti. Just as water flows in different directions, so also, is Bhakti of different types. All animals have a right for Bhakti. Bhakti is in all objects. Bhakti should be absolutely pure. Bhakti should be realized in the sky of consciousness. Bhakti should be internal and it should realize the subtle. Then, a man becomes desireless and sorrowless. This state is eternal Mukti. Let Mukti be entered into by the path of Sushumna.

282. The subtle power of Kundalini must be comprehended by the path of Buddhi. By discrimination and Shradha, the Prana should be heated in the Sushumna like boiling milk, and led towards the Sahasrar in the head. When the Kundalini crosses the various chakras in the body, our bodily qualities change. The change of one quality means the change of one birth. When the Prana is led upwards through the chakras, peace of mind and forgiveness are acquired. Five chakras and five houses (Pancha Bhutas) should be crossed and the sixth chakra should be reached. After conquering the six qualities, Sat-Chit-Ananda should be entered into.

After enlightening the Ajna Chakra, Akash (internal) and Agni Mandala should be attained. Shakti and Shiva should be one, present, past and the future. The place of these is Bindu. In Bindu is Jnana fire. This should be meditated upon and Prana Linga should be entered into. Let Prana become one with Shiva. Conquer both Yantra and Mantra. Let Buddhi proceeding through Akash (internal) go to the center of the sky of consciousness and there be one with the dawn of the Atman. Let the qualities of karma be sacrificed and let Jiva, by the path of pure Akash, become one with Paramatman. Let Jiva take his stand on the top of the Sushumna which is his real home. Let the feeling of "mine" and "yours" disappear. Let all the qualities of Jiva be unified, and man become a Siddha and be fearless. Knowing the path of the Atman, O Mind, distribute spiritual food to others! Knowing the path of the Atman, O Mind, conquer both birth and death! O Mind! Be free from birth and death! O Mind!

Enjoy eternal peace! When the Buddhi is enlightened, every man comes to know his own defects and merits. Like one's reflection in the mirror, the various desires of the mind will be visible to Buddhi. The gross and the subtle will seem to be separate like the reflection of the sky in clear water. These experiences will be had by those who have realized the Atman. The internal state of man will be like an object sunk in water. In all forms, the One is seen. So be sunk in the water of Jnana. Let the desires of the mind be washed in the Ganges of the Atman. Thus realize Ananda. Enter Mukti. O Mind! While sitting, lying, sleeping, and walking, be on the path of Mukti and enter it. For Mukti to be attained, no particular time is prescribed. When you are walking in the company of others, let your mind be in the sky of consciousness. Let the mind with Shraddha drink the nectar of Mukti.

Realizing Bhakti and Mukti to be one, become one with Omkar. Let the ten Indriyas become slaves of Buddhi, like a bird deprived of its wings. Let Prana which is moving in ten directions be made to move in one direction only. Let this be done internally.

Let Prana enter Chidakash. Let internal peace be attained. Let Mukti be attained in same-sightedness. Having attained Mukti let them see the whole universe as freed from bondage. The body is the engine. Knowledge (Jnana) is the steam. Discrimination is the movement. Shraddha is the line. Knowing this, let the train be driven. The driver is the intellect (Buddhi). The digestive system is the boiler. The nerves are the screw. Knowing this, enter the Atman by the subtle oath of Buddhi. Attain thou peace. Just as the train moves on rails, so also, discrimination should move on the path of subtle Buddhi.

283. If we look at the rails and the carriages, both appear to be closely connected. But really the rails and the wheels are separate. The rails are the gross passage. The train's motion is caused by the energy of steam. Similar is the connection between the body and the soul. It should be shaken by the subtle intelligence and the eternal peace should be attained. Just as the carriages of the train are connected by chains, so also, let Jiva and Paramatma be united. The bodily qualities should be cut asunder by equal sightedness. Let Jiva attain Mukti, his eternal home.

284. Let Meditation, Manas, and Faith be merged into one. Let the subtle point of light be kindled between the eyebrows and the union be established. In the Omkar, let the pure Chita be firmly fixed, following the path of subtle Buddhi. Let the Manas become steady being firmly fixed in Dharana and Samadhi. Let the mind be one-pointed. To establish Chita in Akash, there is no other means than Samadhi. O Jiva! Enter thou Akash! To the Jiva who has entered the Akash, there is no separate existence for this world. O Mind! Be quite free from the body idea!

To make Chita firm is very difficult without Sadhana. To those who are ever merged in Samadhi, the body's existence is quite foreign. To such, the gross and the subtle become separated like the kernel and the shell of the mango seed. To those who always think "I am not the body," there is no separate Samadhi. They enjoy eternal Samadhi, absolute Samadhi, Shivanatha Samadhi, Manolaya (mind annihilation) Samadhi. To those who are always sunk in the sugar of Jnana, sugar does not exist as a separate thing. Such men are quiet regardless of the external acts and the external world.

285. The energy of Omkar is like a mine of water. It moves in all directions. It pervades both inside us and outside us in the form of reason. It becomes vibrationless, creating, maintaining, and destroying all. The vibrationlessness becomes one with reason. Reason becomes merged in Omkar. Omkar becomes one with reason. Omkar becomes one with the world. The world becomes one with Omkar. The Omkar and the world become one with Akash. Akash becomes one with reason. Reason becomes one with Akash. Reason and Akash become one with Omkar.

The imperishable becomes one with reason. The imperishable and Jnana become one with reason. Reason becomes one with Atman. Atman becomes one with reason. Form discrimination becomes one with Atman through the path of Buddhi. The cause and effect juice of yoga. The juice of yoga transforms every quality of the body, directing it upwards. 0 Mind! By the upward path, pervade all those qualities of the body.

Shake off all doubts from all parts of the body by bathing in the Ganges of Shiva. Let Shiva and Shakti be one with Omkar. See, with the third eye, the forms and qualities of the world. Let the doubts of the mind be reduced to ashes. Let the six enemies of the body be burnt to ashes. Let the body be smeared with these ashes. Thus enter thou Shiva by the help of the third eye. Be thou Shiva and Shiva, thou. Let the difference between thee and Shiva be sacrificed in the midst of the five fires of the five senses. Let all doubts be heartily sacrificed in these fires, O Jiva! Perform penance by sacrificing all thy qualities Satwa, Rajas, and Tamas. By the disinterested path, drink the nectar every moment. Drink that nectar without doubts.

When thou hast realized the truth, thou hast no fear of death. After realizing the truth, "I" and "mine" are as if they are dead. The fear of death is dead forever. What is called the feeling of "I" and "mine" is nothing but the fear of death. This is an obstruction to the path of God-realization. When the truth is realized, death becomes an external condition just as thou sleepest, forgetting the external world. This is not different from what is called the internal life. Then the senses are turned inward and when they move internally, "I" and "mine" become atomic and become merged in the highest. When the Jiva suddenly awakens from sleep and becomes aware of the external, then only he realizes the nature of sleep. This is the state of Jnana. The cause of birth and death is desire. By this desire, the shadow appears as reality.

This desire is under man's control. Those who have the power of discrimination, have no fear of birth and death. Since mind is controlled by desire, you give room to enjoyment and difficulties. If the desire is subdued by man, he is no longer under the sway of Pleasure and Pain. Because mind is subdued by desire, man requires external help to satisfy his desires. When a man becomes a slave to certain habits, this is the cause of lower birth. All habits must be under the control of man. A man must be indifferent to habits. For this you want a firm will. The work depending on fancy is not permanent. The work done by the power of discrimination lasts till the body lasts.

Sankalpa is not always permanent. Sankalpa is far inferior to Buddhi. Sankalpa is like the little finger. Buddhi is like the middle finger. Vasana is the great love for a certain thing. This Vasana is the cause of birth. Vasanas, which are related to the body, come and go now and then. Like bubbles which appear and disappear in water. Body is all nature. Because of the great love for a special thing, which is called Vasana, we have to take another birth. Juice of yoga. The juice of yoga transforms every quality of the body, directing it upwards. O Mind! By the upward path, pervade all those qualities of the body.

The Vasana has a special form. That form reflects the internal. It appears in the form of a body in a special family. The man having such a Vasana, whatever work he may be engaged in, his body only is working. His Vasana stands apart and there a body is created according to the Vasana. It is impossible for the body to satisfy the Vasana. Hence, the body suffers from some disease, and the outgoing Prana, after death, assumes a particular body. This body is gone and a fresh body is generated. The birth is for the fulfillment of that special Vasana. The birth is of the same nature as the Vasana. For instance, when one is walking, can he lift up both feet at the same time from the earth? Lifting up the feet alternately, one must walk. Similarly is the Vasana of former birth.

286. Desireless Bhakti is not for the enjoyment of worldly happiness. This Bhakti is not related to nature. This Bhakti is not for getting rid of any difficulties. There is no relation whatsoever between this Bhakti and difficulty. No one should shrink back from the path of this Bhakti. He should proceed on the path of this Bhakti. Just as the big lizard (in a fort) embraces the fort wall very firmly and never leaves it, so also, desireless Bhakti should firmly embrace the heart lotus with steadfast faith.

Bhakti by the path of skill (Yukti) should be one with Shakti. Let, by such a Bhakti, the heart be purified of all its Upadhis (latent tendencies). Let such a Bhakti become absolutely free from desire. Let this desirelessness become the strongest. Let the senses become quiet. Let his Bhakti become unwavering in that Giver of Peace. This is real Bhakti. This is eternal peace. This is the Self- luminous. This is what is called Sat.This Bhakti is beyond both this world and the next. This is nothing but the mind filled with eternal Ananda.

The mind filled with eternal Ananda is the seed of all things. The mind filled with eternal Ananda is the subtle seed of all things. Let this be developed with discrimination. The mind filled with eternal Ananda is that without qualities. It is the diseaseless. It is the universal reason. It is called the Creator. It is the witness of all. It is the one Sat for this world and the next. It is the One, pervading in and out. It is the Knowledge, higher and lower, (Jnana and Vijnana). It is the one Cause and Effect. It is the Universal Witness. It is the Sinless Atman. Witness of All, it is the Universal Guru. It is the Universal Light. It is the Universal Father and Mother. It is the Bindu in Omkar. It is MA, A, E, OM the Great. Movable and the Seen, OM the Essence. It is what is declared by the sages as The Truth. OM. OM.

Verses 226-250: CHIDAKASH GITA OF BHAGAWAN NITYANANDA OF GANESHPURI.

THE CHIDAKASH GITA OF
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.

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.

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.

Verses 201-225: CHIDAKASH GITA OF BHAGAWAN NITYANANDA OF GANESHPUR.

THE CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
VERSES 201 - 225

201. He who meditates on God and who is desireless, is the saviour of the world. He who meditates on God is the Muni (sage). He is Shiva and Shiva is he. All that is visible is Shiva.

202. One who has not realized the truth is a beggar. One who has not destroyed delusion, one who has not left off the downward (worldly) path, is a beggar.

203. Those who are indifferent to honor and dishonor, enjoy bliss, true bliss which is the same as Brahmananda, i.e., at-one-ment with the God-head. If we concentrate our intellectual powers for five minutes, we feel that bliss. Those who have not realized the primoridal cause, have not realized the goal of life. Like flies falling into the flame of a burning lamp, those who have not realized the truth, are caught, in the net of delusion.

The flies repeatedly see the lamp. They repeatedly hover round the lamp and at last they fall into it and die.

204. Those who do not practice Pranayama (control of breath) have no yoga. It is impossible to draw water from a well without a rope. Those who are not free from bondage have no peace. No one can live without drinking water. Those who have annihilated the mind, are desireless. Babies are Raja yogis till the sixth month. After the brain is developed, the same baby is Hatha yogi. The mind in such babies is very fickle. Because the discriminating power is less in them. Babies cannot distinguish between a lump of sugar and a lump of earth. Hence, such babies regard earth and sugar as the same. The fruit is always at the top of the tree. Similarly, the fruit in man is upwards. If you plant a coconut in the earth, coconuts are eventually seen at the top of the coconut tree. For every tree, the fruit is at the top.

205. The umbrella does not hold the man. All is held by the mind. When the mental moods are destroyed, all differences disappear. Such a man has no desire. He is a Sanyasi. He is a yogi. A man who has Manas wants everything. A man who has no Manas, has everything in himself. Just as in a steamer, there is all sorts of commodities, so also, a man who has conquered the mind, has the whole world in himself.

206. When a boat is sailing, everything around appears to move. So also, when mind is disappearing, everything appears to whirl round. What is experienced in sleep is not experienced in the waking state. What is experienced in the waking state is not experienced in sleep. If you place a vessel, without water, over fire, no sound is produced. In order to produce sound, water is necessary. So also, those who have no subtle discrimination, will not be benefitted. If you are bitten by a cobra in sleep, you will not die. In sleep, mind is quiescent. When there is Manas, there is everything. What is called creation is a mental affection. When there is thorough introspection, there is no creation.

207. In the beginning of practice, the neophyte should diminish sleep. When practicing moderation in diet, one should not bathe in cold water. If you bathe once in four or five hours in cold water, the blood circulation in the body will not be regular. An actor in a theatre, first acts behind the curtain, then he comes out. In the beginning, there must be secrecy. Afterwards, it is not necessary. If you pour water in a vessel which is already full, that water flows out. So also, when perfect peace is attained, it becomes known to all. Such a man has no desire. This peace is the supreme. Perfect peace means union with the Godhead.

208. The form of God is peace. OM and peace are His forms. He is without form. He is without change. He is above discrimination. He is bliss, absolute. Like the lulling of children to sleep in the cradle, we must sleep internally with the Manas for the pillow. We must be successful in each and every test. We cannot get employment unless we succeed in the tests. Knowing to speak English but not knowing how to write, is not knowing English fully.

209. The throat place is the "Muladhara" where the serpent power (Kundalini) is originated. The heart space is the place for the throat place. The heart space is in the middle of the eye brows. "Swadhisthana" is in the brain. Ajna is triangular. What is called "Raja Yoga" is above the neck. Ajna is the locality where man attains Mukti. What is called "this world" is Jeevatma. What is called the "next world" is Paramatma. The union of these two is the space of consciousness. Chit is the mental mood. Sat is the one, indivisible.

210. Pooraka is drawing the breath up. Kumbhaka is retaining the breath. Rechaka is the exhaling of breath slowly from within. Many sorts of cakes are prepared from the same rice. So also, by breath, everything is accomplished. The functions are different. What is called Pranayama is all internal working. The same is Shiva-Shakti in man. When this Shakti is guided to Brahmarandhra, it is communion with God-head.

211. Shiva-Shakti is one, indivisible. Shiva-Shakti is salvation. Shiva- Shakti is the upward breath. Shiva-Shakti is Prana Vayu. It is the Omkar. It is the Pranava. From Pranava is creation. Pranava is consciousness of the body. Omkar is soul consciousness. Omkar is like the kernel in a dry coconut. The finite becomes one with the infinite. River becomes one with the sea. The mental moods are the rivers. The indivisible Shiva-Shakti is the sea. Just as paper when burnt in fire loses its individuality, the mind loses its individuality in the Atman. Five or six roads may have only one junction. We may travel by these roads either by walking or by train. The body is the train by which we come and go.

212. Firm posture of the body is like the station. This posture should be an easy posture. This is Raja yoga. What is Asana is seat.

213. Samadhi means controlling one's energy. Samadhi is the upward breath. The upward breath is what is called the Taraka Brahma. When the upward breath has become perfect, the whole world is within you. This upward breath is the same in all creatures. A Raja yogi is one who has realized the one, indivisible. He is one with God when he is talking or sitting or walking. Raja yoga is like sitting in an upper story and looking around below. Raja Yoga is so called because it is the king of all yogas.

When our intellect becomes one with God, the same is known as Raja yoga. It is all peace; it is formless, qualityless. Bliss has no characteristics whatsoever. This is known as Jeevan Mukti.

214. Creation disappears in primordial nature. Coming out from this primordial is called creation. Entering into it again is called destruction. When you are conscious of the body, and of nothing else, it is creation. For Raja Yoga, there is no particular action prescribed. There is no Shiva worship. There is no particular place. All this takes place to a Raja yogi in the brain center. Salutation takes place in the brain center. If one salutes in the brain center, it reaches all.

215. Brahmahood means realization of oneness within oneself. Pindanda (microcosm) is that which is visible outside. Brahmanda (macrocosm) is seen inwards. This macrocosm is beyond creation. Creation is a mental condition. Atma is uncreate. Mind has fears of all sorts. All creation appears to exist only to the embodied. When the external is internalized, there is an end of all fear.

If you have gold ornaments on your body, you have fear of thieves. Those who have not such ornaments, have no cause for sorrow. They have one sightedness. Desire is in those who see with the physical eye. They see differences. Desire causes a man to work. Desirelessness is Mukti. Desirelessness for fruit is Jivan Mukti. This is the state of an Avadhoota. This state is a subtle one. Jnanis have the internal sight. They have annihilated the Manas. They experience one spirit everywhere. They have no idea of differences. They have realized the one, indivisible. In the gross state, there are differences. The internal breath is not divisible. It is indivisible. It is one.

216. The idea of grossness is all mental. The subtle state is Atmaic. Jnanis enjoy always Yoga Nidra. They are in this state whether they are sitting or walking. Jnanis may be compared to a tortoise. These animals project their limbs outside only when necessary. At all other times, they keep themselves inside the shell.

217. To the mail train and to the local train, the energy is the same. Time only differs. The Sanyasi is like the mail train. Sanyasi is one who sees the whole external world within himself. One who concentrates his power in the external world, is like the local train. It is difficult to get into the train. After getting into the train, there is no difficulty. One does not then think of the luggage. When we purchase a thing, sitting in the train, our attention is directed towards the train. So also, the first is discrimination. The second is sound. Whatever one may be doing, the attention should be fixed in the head. Seeing, hearing, talking are not actions in themselves. Breathing through the nose is an action in reality. What is called good action is the downward path.

218. What is called "silence" refers to the mind, not the tongue. What is done when the Buddhi and Jnana are in communion with the Atman, is not Karma. Silence is the real locality of the mind, not of the tongue. It is by silence, yoga is accomplished. He is a yogi who has united into one both Buddhi and Jnana. One who subjects the Manas to Buddhi and makes Buddhi control Manas, is a yogi. What is called "the vow of silence" is another name for the Sushumna which is the junction of the Ida and Pingala. The three important nerves of the body are the Ida and the Pingala and the Sushumna. Sushumna is the seat of the Kundalini.

219. All Tatwas have one root Tatwa called Parabrahma. When this is realized, it is called Jivan Mukti. You must see the river at its source and not after it merges into the sea. You should see the mother root of a tree. All the trees have one mother root. So also, all have one and only one God. When you have realized all as one homogeneous, this realization is Mukti.

220. The actors in a drama, first of all, perform a trial behind the curtain and then perform it on the stage. So also, is the performance of yoga. First of all, it is secretly practiced and when it is accomplished, it gets publicity of its own accord. When you begin to learn an art, you do not have experience of it all at once. The more you practice, the better will be your experience of it.

221. One's hunger is not appeased by simply smelling the food cooked. One must take the food himself, to satisfy his hunger. So also, the experience is the only accomplishment. There is no body to oppose you when you have experienced the Truth. By simply holding sugar in your hand, you cannot experience its sweetness. Sugar must be placed in the mouth to taste its sweetness. This is experience. Book knowledge gives room for doubts and discussion. But self-experience does not.

Experience for oneself is like the command of the king to the subjects. Experience is like the king's command. Book knowledge is the subjects. What is called Jivan Mukti is one's true home, the aim and end of yoga. This is the thing to be attained. The dwelling in the cave is the thing to be accomplished in life. The cave is the Buddhi. When Jivatma learns to dwell in the Buddhi, the aim of life is realized. The heart space, which is the place of dwelling (cave) of the Atman, is the place of the third eye. The heart space is discrimination. Buddhi and Jnana have become one, a screw is turned by male or a female. Male and female are distinctions only.

222. Gold does not make a man great.

223. Through science the bondage of Karma is not cut through.

224. O Beggar! Burn the delusion of the mind in the fire of yoga! Those who have not realized the Brahman do not know the truth. They do not experience real joy. Egotistic tendencies are not destroyed. Be always immersed in Ananda. Bury your desire in the depth of your Manas. Desire is fruitless. Destroy it internally.

225. When Jiva leads the Shiva-Shakti in man internally to the center of the brain (Brahma Randhra) and there becomes one with Shiva, the indivisible, Mukti is realized. Brahmananda is for him who has attained this Mukti. Always concentrate on Shiva. In the beginning, was Shiva. In the beginning, there was Shiva-Shakti alone. The Great Protector is the eternal Ananda. The great desirelessness is the eternal Ananda. He who is without desire, is without the three qualities (Gunas). That is real virtue. You are the king of yourself. You are the lord of Mukti. Look within yourself. The real form is the human form. Man stands at the head of the animal kingdom. In this world, there is nothing higher than man. It is man that has created all the countries.

Verses 176-200: CHIDAKASH GITA OF BHAGAWAN NITYANANDA OF GANESHPURI.

THE CHIDAKASH GITA OF
BHAGAWAN NITYANANDA OF GANESHPURI
Verses 176 - 200

176. The goal of man is Upanayanam, i.e. to be lead to immortality. Dwelling in the cave of the heart is man' s goal. Living in the cave means living inside the body

177. Meditate incessantly on the Paramatma who is in the Jivatma. Space is in you. It is in the head. Meditate on the heart space which is in the head.

178. Those who are born deaf have not the least idea of sound. They have no desires. They have subtle discrimination. Those who are always in yoga sleep, have no difference between day and night, between sun and moon. To the subtle discrimination, all is one. Those who have annihilated the mind, are men. Lower animals are so called, because they are in a lower stage of development. Sensual life is beastly life. The upward breath is the goal of man. The same is Gayatri, accomplished. The same is yoga-bliss.

179. One who has annihilated the manas is the universal teacher. One who has destroyed desire, root and branch, is the teacher of all.

180. He is a real Sanyasi who has burnt desire to ashes. He is the universal teacher. The universe is in those who have renounced desire. What is Chidakasha (space) is Sanyasa. The same is light is consciousness. The same is divine light. The same is fire, internal, and external. The same is the fire of discrimination. This power of discrimination is in the universe.

181. Fire is essentially an internal thing. Fire is the supreme of all. The origin of all creation is fire. First, we must realize ourselves and then, impart it to others. This is the highest duty of man. When you feel pain, you must realize that others have pain just like you. When you feel hungry, you must realize that others have hunger just like you. We must think that what is our goal is also the goal of others.

When a physician develops a new medicine and he does not reveal it to others till his death, the medicine is lost to the world with him. One who does not know the ways and means to realize God, is not a man. The most supreme knowledge is the knowledge of God. This knowledge must be imparted to others so that they may understand it. Those who are hungry must be fed. Nobody asks you about God unless he has discriminative power.

182. The first requirement is faith. The second is devotion (Bhakti). Those who have no faith cannot have devotion. The judge listens to what the defendants say. Faith is just like that. When Buddhi has attained acute discriminating power, we will experience Vivekananda. Vivekananda is Paramananda, Satchidananda. When existence (Sat) and knowledge (Chit) become one, Ananda will result. This is Brahmananda, Shivananda.

183. Shiva is in you. You are in Shiva. Maya is in you. Creation and destruction are both in Maya. Those who are free from the bondage of the qualities (Trigunas) are free from Maya. He who is free from the delusion that he is the body, is nothing but bliss incarnate. That which is free from the idea of "honor" and "dishonor" is internal.

184. In this world, those who are indifferent to honor and dishonor, have attained the goal. Such people only, have attained peace.

185. In the infinite (indivisible), there is no finite (divisible). Those who are without a guru, cannot attain the goal.

186. Consider the physical eye. A blind man may have a light in his hand but the light is of no use to him. Those who have eaten a bellyful do not require food any more.

Suppose, the cooking is over. You are not satisfied by simply smelling the food. Your hunger is appeased only if you eat the food cooked. If you hold a piece of gold in your hand, it is of no use. It should be melted in the fire. Its dross should be removed. Then only, it shines brilliantly. Similarly, the dross of the soul is desire and anger. These should be destroyed.

187. What the nest is to the bird, is the body to the soul. The body is the house of the soul. What is "that house" and what is "this house" is subtle discrimination. The gross body is the beggarly house. What to say of Brahmananda! No one can describe it.

Truly, truly, realize that the eternal Atman is ONE in ALL. Hari is not the knower. Shiva is the knower. What is Hari is wandering. "Hari! Hari! I want this." "I want that." "Give me, give me," you say. This is of no use. Such a man is never happy. Let Hari merge in Hara. Burn Hari in Hara. Saying "Hari, Hari" is nothing but mental delusion. You praise Hara, hiding this delusion in your mind! He who has given you eternal joy is Shiva.

Shiva is the giver of eternal Mukti (liberation) and eternal Bhakti. What is Hari is keeping the mind in the world. Shiva is keeping the whole universe in one's Self. Saying "Hari, Hari" is going down. But Shiva is the guide to the path of bliss. Mukti is obtained by the upward course of Prana. Hari is like a horse without reins.

188. To ride a horse safely in the midst of a crowd of two thousand people, the rider must be efficient. Buddhi (intelligence) is above. Manas (mind) is below. Buddhi is the king. Manas is the prime minister. Mind must be subordinate to Buddhi. The first is sound. The second is the impression which the sound carries. The primary guru is the Manas. The secondary preceptor is he who initiates you. The secondary guru is the teacher. The primary guru is that which practices. Realization is the primary guru. You cannot have a secondary preceptor unless you have a desire to have him. When you have the desire to possess a thing you require a secondary guru. The secondary guru is he who shows you the well. The primary guru is he who drinks water from the well.

The primary preceptor banishes the darkness in you, giving you light. Darkness is ignorance. Light is knowledge. He who shows you the path to the subtle, leaving aside the gross, is the guru. The one guru who is in all is the Lord of the Universe. One is not the guru to the other. One is only a secondary guru. Guru is the Lord of the Universe.

He is the Omkar, Brahma, Vishnu, Maheshwara, the origin of Para-Brahma. Vishnu is the mental modifications (Vrittis). What is Shiva is the decoration of the body. Brahmeshwara is leaving aside of the body-idea, like the kernel of a dry coconut which is separated from the outer covering.

189. All things with form is OMKAR. OMKAR is the divine in them. What is OMKAR is the subtle Bindu. Omkar pervades both in and out, in the form of air. It is impossible to describe Shiva-Shakti. Only those who have experienced it can describe what it is. Without experience, it is impossible to describe what Shiva-Shakti is. Men of book knowledge cannot describe it. But those who have the knowledge of the Atman can describe it.

190. If you see the dawn in the heart sky, it is possible to describe it. One must experience these things in one's Self. What is called Jnana is in Buddhi (intelligence). Those in whom Buddhi and Jnana have become one, can describe what this is. Those in whom intelligence and Jnana are separate, cannot describe what it is. What is called subtle discrimination is the union of Buddhi and Jnana. The reflection of the sun, ripples in the water. So also, is mind. If mind is fickle, it is enamored of Maya.

This madness (delusion) is caused by the gross. There is a madness caused by subtle discrimination. This is divine madness. The gross madness is the gross discrimination. Whatever we may eat, the path of food to the stomach is the same.

Whatever may be the contents of letters and post cards and various newspapers, the box in which they are posted is the same. The tongue distinguishes between things pungent and things sour. To the mind, there is no such difference. Just as we cage a bird binding its legs and then teach it to speak, so also intelligence becomes one with the soul when it is caged in the cage of Manas.

191. The Lord of Mukti is Shiva. Shiva is the Linga in the head. This Linga is nothing but Omkar. Enlightenment is the most important thing. Without nerves, there is no sound. Bhakti may be compared to the oil in a lamp. Nerves may be red to the wick. Subtle discrimination is the flame or the light. The nerves are the glass of the lantern. The various air holes of the lantern are the Brahma-Randhras. The form of discrimination is intelligence.

192. If you hold nose and mouth tight, you are not able to talk. Similarly, a thing that does not breathe, does not emit sound. Just as water goes on diminishing in a well in summer, so also, the power of breath goes on diminishing in the body. When the water is moving, the air moves along with it. You can live without food or without drinking coffee for five days. But you cannot live for five minutes without breathing.

193. The highest of all powers is the power of Maya. A dead body and so also a stone are unable to talk. Likewise, if air does not act, fire cannot burn. If breathing is not regular, the fire of digestion will be impaired. When the digestive fire does not act properly, the phlegm in the lungs becomes hard. Fat increases in the body. The food that is eaten remains in the stomach undigested. If there is any obstruction in the pump, water will not flow out properly. Similarly, if the breathing becomes difficult, fever, thickening of the mucus are caused. By this, all diseases are caused.

194. Everything comes out from within, not from without. One becomes bad by oneself. One becomes good by oneself. Similarly, there should be Omkar breathing within. Then, there is purity. When evil merges in the good, that evil is transformed into good. The thing in your own hand has no smell. It has no price. A thing that is got from others has smell. It has price. A Raja yogi Mahatma is Nityananda, all pervasive Omkar, all pervasive Pranava. He who is the Sri Guru is Nityananda. In the beginning, before perfect peace is attained, the power of Maya (delusion) in us will be greatly manifested. Wherever you turn your eyes, you see serpents. In the beginning, when you sit for practice, the heaviness of a mountain is experienced. At times, you feel as if you leave off the ground. You feel as if you are sitting in the sea. You feel as if hot water is poured on you. At another time, you feel as if you are sitting in a grand upper story.

Sometime you feel like a needle. At another time, you feel like a leaf. Sometime you do not feel whether you are walking or sitting or talking. At another time all feeling comes to a stand still. Sometime, the body becomes quite motionless, like a coconut tree. At another time, human beings appear like actors in a dramatic performance. At one time you see black faces. In perfect peace, one indivisible whiteness is visible. Light is in darkness. Darkness is in light. The whole universe is in darkness. In the universe is light. At one time, all this appears like a bioscopic performance. At another time, like Sat Chit Ananda. At one time, questions arise: "Why have men come into this world?"

"Whither are they going?" They do not know what their main duty is. Coming down is not permanent. Going up and up, is permanent. To those who have gone step by step to the upper story and look around, what is heard, what appears, what is done, all is like a net, that cannot be cut through. All penetrating Omkar is the all penetrating Pranava. Birds are like airplanes. Men are like beasts. Beasts are like men. Dogs are like Jnanis. If you feed a dog, it will never forget you till its death. It will have constant love for the master, who has fed it but once. Men have no subtle discrimination. They think not whence they have come and whither they are bound. A man of perfectly ripe understanding should be like a dog.

195. If you go to see a king, you have not the boldness to tell him to his face what his defects are. But behind his back, you criticize him. So also, people (worldly) are not bold enough to criticize a Jnani to his face. If you gaze at the brilliance of the sun and come into the house, you see nothing for a while. Similarly, if you emerge from a dark place into a light place, you cannot know whence you emerged.

196. Suppose a man awakes from a sleep out of fear, and sits up. Then he is so confused that he has no clear knowledge of anything. So also, Jnanis who are always in "Yoga-Nidra" (yoga sleep) do not know anything about the external world. If you have an umbrella, your head does not become wet by rain water. Those who take meals daily, have hunger. Those who are entirely merged in cold water do not feel cold. A perfect man is never excited to anger. A fried seed cannot sprout. Like gold, well burnished, your mind should be always pure.

197. A high class cobra has internal Pranayama. A cobra is very attentive to the sweet music, arising from a musical instrument called Nagaswara. A Jnani loves ALL as a cow loves its own calf. This is what is called same-sightedness. There is no house which is without doors. There is no cooking without vessels. A dog feeds on food, cooked either in earthen vessels or in gold vessels. Birds think of today's necessities. Never tomorrow's. A seed, kept in a closed box, never sprouts. Such a seed, never yields fruits. If it is sowed in earth (and watered), it will sprout and yield fruits. Hence, we must practice and get experience. It is you yourself who is responsible either for happiness or misery.

198. Anybody can handle a lamp without distinction of caste and creed. So also, the sun gives the same light to all. Sun is visible to all alike. Fire is visible to all alike. Supreme Buddhi (intelligence) and Jnana (knowledge) are one to those who have developed in them the power of the internal eye.

199. Those who have no subtle discrimination are not worth the name "men." A man is not an animal. The gross is the body idea. The subtle is the thought of Atman. Jivatma is the gross. Paramatma is the subtle. Without the gross, the subtle cannot be realized. Without a foundation, a house cannot be erected. Thought power (power of discrimination) is what is called Shiva-Shakti. The union of Jivatma and Paramatma is called Shiva-Shakti." When this power is intensified, man becomes "superman." A superman is a happy man. He is a Brahmin, knower of Brahma. Vedantic conduct or behavior is true character formation.

200. He who is desireless is an Acharya (great teacher). Desireless man is the Sanyasi. He is an Avadhoota in this world, who has abandoned desire. Avadhoot is a man of the first class. He is the most supreme of men. There is no state higher than that of Avadhoot. Avadhoot is he who is above all. He to whom this world and the next have become one is an Avadhoot. Consciousness sky, real sky, emancipation from bondage, the bliss of self government, the bliss of Brahma, real bliss, yoga bliss, fulfillment of human birth, lordship of Mukti, power to teach emperors; these are the "possessions" of an Avadhoota.