The Chidakash Gita, verses 51-100

See also: verses 1-50, 101-150, 151-200, 201-250, 251-286.


Bhagavan Nityananda

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

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

53. When SAT unites with CHIT, Ananda (bliss) is the result. This Ananda is Paramananda, Sri Satchitananda. Paramananda is experienced in the head. In the head is in the Brahma-nadi. Brahmananda is Paramananda. Jiva enjoys this bliss when he is one with Paramatman. This bliss is also called Shivananda. Paramananda is experienced in the head. This state is eternal joy. This state is Jivanmukti.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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 'idealise' 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 a 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. Every day men die. Every day 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.

Next: verses 101-150.