The Chidakash Gita, verses 201-250

See also: verses 1-50, 51-100, 101-150, 151-200, 251-286.


Bhagavan Nityananda

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 realised 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 (at-one-ment with the God-head). If we concentrate our intellectual powers for five minutes, we feel that bliss. Those who have not realised the primordial cause, have not realised the goal of life. Like flies falling into the flame of a burning lamp, those who have not realised 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 Sannyasi. 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 Jivatma. 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 realised 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, quality-less. Bliss has no characteristics whatsoever. This is known as Jivan 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 centre. Salutation takes place in the brain centre. If one salutes in the brain centre, it reaches all.

215. Brahmahood means realisation 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 internalised, 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 realised 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 Sannyasi is like the mail train. Sannyasi 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 realised, 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 realised all as one homogeneous, this realisation 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 realised. 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 realised 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 centre of the brain (Brahma Randhra) and there becomes one with Shiva, the indivisible, Mukti is realised. 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.

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 Sannyasi 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 Sannyasi. Mind in a Sannyasi is merged in the heart space. What is light is Sannyasi. 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 dammed, 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 honour and dishonour. 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 in-drawing and outgoing breath. Draw the breath in properly. Breathe, concentrating 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 centre 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 realised). Such an art cannot be bought for money. It isn't obtained by honour or dishonour. 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 realised.

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 Sannyasis. 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 colour. 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 realised 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 'Colour 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.

Next: verses 251-286.