THE CHIDAKASH GITA (continued)
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
Brahma-Randhra, it is communion with God-head.
211. Shiva Shakti is oner 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 f
ire 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 Raj a 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
215. Brahma hood mans 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. I f 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 Jeevan Mukti. This
is the state of an Avadhoota. This state is a subtle one.
Jnyanis 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 aredifferences. The internal
breath is notdivisible. It is indivisible; it is one.
216. The idea of grossness is all Rental. The
"subtle state" is Atmaic. Jnyanis enjoy always
"Yoga-nidra". They are in this state whether
they are sitting or walking. Jnyanis 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 f ixed
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
218. What is called "silence" refers to the
mind, not the tongue. What is done when the Budhi and
Jnyana 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
Budhi and Jnyana. One who subjects the Manas to Budhi and
makes Budhi 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
219. All Tatwas have one root Tatwa called
"Parabrahma". When this is realized, it is
called Jeevan 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
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; f irst 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
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, "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 "Jeevan
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 Budhi; when
Jeevatma learns to dwell in the Budhi, 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 is a woman. Budhi and
Jnyana have become one , screw is turned by male or a
female. and female. distinctions only. male and the
222. Gold does not make a man great.
223. Through science the bondage of karma is not cut
224. 0 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 Jeeva lead 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. Brahm ananda is for him who has attained this
Mukti. Always concentrate on Shiva. In the beginning, was
Shiva. In the begining, 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 Brahm ananda.
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 boilmilk, 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 Budhi.
Thefire of discrimination is the fire of yoga. By this
Viveka fire (Viveka means discrimi-nation), the six
enemies of the body - anger,desire, envy, passion,
avarice, 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 toits destination. A steamer is
steered bysteam energy and by the intelligence of
thecaptain. A boat cannot go like a steamer. Similarly, a
Sanyasi is like a steamer. Hewho has the whole world, in
himself, is likea steamer. He who is in the world, is
like the boat. The guiding light of a steamer is on the
top; similarly is the Brahma Randra to a Sanyasi. Mind in
a Sanyasi is merged in the heart space. What is light is
Sanyasi. Acow 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
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
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
234. The engine (body) does not move without steam
(Prana). 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
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. 0 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 lotus of the body) is the
support.The seat of Kundalini is the heart sky. What is
travelling in a train, is the thought of the Atman. The
mail train is the Hatha yogi. The local train is the Raja
yogi. (The acquisition of peace is happiness). The
difference is only in time. Although the velocity is the
same, time differs. This difference is the delusion of
238. A man's birth is from his parents. He is first a
child; he grows to manhood and him self 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 "Apana Vayu" is
the destruction of creation."Apana Vayu" and
the "Prana Vayu" must be merged in the Atman.
When these two are united, all conditions are annihi-
lated. Before the expiration of Prana, one must attain
Mukti. Then it becomes one, indivisible, losing its
239. Upanayana is the goal of life. "Upa "
means "dwelling near". Jeevatma 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.
END OF PART ONE
om om om om
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