THE CHIDAKASH GITA (continued)
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 Jeevatman and Param atman. 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. man, devoid of 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 Jnyan 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
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 become one (indivisible).
The Maya which the Self creates is annihilated by 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 false- hood 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
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 smallplant 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 onepointedness 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
246. Why do you hold an umbrella? To prevent the rain
from falling on you. Rain is the Maya. Truth is the
umbrella. Chitta (firm mind) is the handle (of the
umbrella). 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 man 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. Anterior
to you and oosterior 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 Brahmin. 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" (happiness).This eternal mind is called
"Chidakash" (consciousness space).A clean mind
is a clean space. A clean space is "Siddhi"
(fulfillment). 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 (liberation from bondage), Bhakti
(selfless love for God), Shakti (energy) and the path
suitable. This clean space is Budhi (intellect). When the
Jeeva dwells in this clean space, the attachments to
sense objects will be burnt away. This clean space is
Brahma Randhra (the cavity in which Brahma dwells). What
is called Raja yoga is above the neck. What is called the
"Color cavity" is above the neck.
249. Mantra is this Brahma Randhra. Mantra is the
minister to Prana. This prime minister of Prana is Atma
Bindu (Atma point, which is spaceless, timeless,
causeless). In the midst of this is eternal Mantra. In
the midst of this is "Chidakash". This
Chidakash 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 (performs Manana). I f 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.
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 Jnyani, there is no
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 Jnyani. Their mental
life is like butter placed in water. The butter does not
sink in water. It f loats 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 Budhi should be in the head. The mind must
be in the Budhi; Budhi in the mind. Discrimination is
from Budhi and from discrimination is effected the union
of Jeevatman 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 axe of
discrimination. Then comes peace. The charact eristics of
Sadhu-guna, Satwaguna, and peace and all such qualities,
come from non-attachment.When Budhi 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.Jnyana 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 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 shouldnot bother themselves about the body.
The manwho has attained the Atman is like the drykernel
within the coconut, i. e. , he has noattachment to the
body.When the rope isburnt to ashes, it cannot be made
into a ropeagain. No man can do evil to another man. Aman
will be good or evil according to his ownthinking. When
we say some other man is thecause, it has a subtle
meaning.The boatmust be pushed of f with the hand that it
maymove. Similarly, there must be some one asguru for
Atma knowledge. When the boat hasreached the opposite
bank, the boatman's helpis no longer needed . How is the
boat in the water? So is the Atman in the body.
Supposethe feet are dirty with mud. In order towash off
the mud, we must go to a place wherethere is water. If
you fear to touch thewater, how can the mud be washed
away? Youcannot produce sound with one hand only.
Whenboth hands strike against each other, thenyou are
conscious of an energy, (sound isproduced).
Although all fingers are not ofthe same size, when you
take your meals, theycome to one size. So, when your
experienceripens, you see the one, indivisible. Faithin
the guru is like the cry of a jackal. Justas the cry of
all jackals is similar, so alsoare the hearts of all
Sadhus similar. Thewater in the well is the same at all
levels.There are not two waters in the same well. Soalso,
the life energy is the same in all mobile and immoble
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" (the joy producing
serpentine energy in man).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 per-
forming 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, (bliss).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 Rust melt in
the Supreme and become one. The power of discrimination
(Budhi) 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, Budhi 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 Budhi must be like the
water placed over a fire. Similarly, faith should be
constant. Jeeva is like a calf tied in a room. The calf
is always very eager to go out of the room. So also,
Jeeva is very eager to drink Jnyana which is like Amrita
257. Dharana is the means by which Budhi'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
Jnyana enters every nerve and peace is the resultant.
Then nature and the subtle become separated. Then powers
resulting from yoga peace of mind, forgiveness, patience
-- these are experienced in Budhi. 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
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 (Budhi). It is not perceptible
as a thing with form and quali- ties. 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.
END OF PART TWO
OM OM OM OM OM
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