Wednesday 15 August 2018
Chidakasha Gita
The Chidakasha Gita is by Bhagawan Nithyananda
recorded by Tulsi Amina (A devotee). Tulsi Amina
recorded this when Baba gave her the permission to
write down his words. He spoke spontaneously in
Trans like state during deep meditation over a period
of 5 - 7 years from 1920 - 1927 when this was
recorded. Chidakasha Gita was first published in 1927
in Kannada Language.
The above picture is of Tulsi Amma
We wish to tha nk the following people for providing us with copies of
the written fonn of The Chidakasha Gita for reference and use here: The
Bhagawan Nithyananda Public Trust of India, Jerry Katz, Director,
www.nonduality.com and David Christie.
It is recommended that the reader meditate on each of the paragraphs to
understand what Bhagawan's words mean to each of us.
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"35 Namo Bhagavathe Nithyanandaya | |
1. Jnanis are mindless. To Jnanis, all are the same. They have no slumber, no dreams, nor sleep. They
are always in sleep. The sun and the moon are the same to them. To them, it is always sunrise. The
glass of a chimney lamp, when covered with carbon, is not transparent. Similarly, the carbon of the
mind should be removed.
2. There are three nerves in the body: the sun or the Sushumna; the moon or the Ida; the star or the
Pingala. The first is red in color, the second, blue, and the third, green.
3. Where these three nerves met, is the heart space. As we go on practicing yoga, the Bindu-sound
(like that of a harmonium, or a drum or a fiddle, the ten sounds) is heard in the head. This sound is
one, indivisible.
4. Just as camphor is consumed by the flames of fire, so also, mind must be consumed by soul fire.
5. The copra, detached from the shell, makes a dull sound when shaken; so also the body and soul
must be thought of as separate. The first is light; by that light, all vices are consumed.
6. Just as we draw water from a well, we should draw breath; when we breathe out, it should be like
letting down the bucket into the well. When we breathe out, it is the carbon (the impurities of the
body); when we breathe in, it is the breath of Omkar. Breath of Omkar is the manas (mind).
7. Manas is Jeeva; but their positions are different. Jeevatman is Paramatman.
8. A man or woman should be educated. What is education? Jeeva should know the secret that He is
the Paramatman.
9. Paramatman is in Jeevatman. The real Mukti is to know the subtle in the gross.
10. We should leave off the gross sleep and sleep the subtle sleep. We should enjoy the sleep obtained
from the practice of Pranayam.
11. The up going breath is like the wheels inside a clock. Its movement is inside; when the movement of
the breath is internal, one will see the world in himself.
12. Just as we see the sky reflected in the water in an earthen pot, so also, to the internal vision, the sky
of consciousness becomes visible.
13. If food is prepared in a gold vessel, the dog eats it. If it is prepared in an earthen vessel, then also
the dog eats it.
14. The sun-light is reflected in the salt water of the sea. It is also reflected in the clear water of a tank
at the top of a hill. It is not enough if we see with the eye but we should experience it.
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ii 35 Namo Bhagavathe Nithyanandaya | |
15. On a tree grow numberless flowers; the flowers all perish; but the tree does not perish for a long
time. The visible is like flowers, the invisible is like the tree.
16. There are matches in a match-box. Fire is produced only when the match is rubbed against the side
of the box. So also, the Manas is the match; intelligence (Budhi) is the side of the box. We should
rub the Manas against Budhi and then we get the kingdom of Self which is the same as the liberation
from the cycle of birth and death.
17. A man should be quite indifferent to honor and dishonor. He should not have the least love for his
body; such a man will see the Supreme Being in everything and everywhere.
18. The Supreme Light and the Universal Light are identical.
19. From a plank, are manufactured tables, chairs, etc., etc. So also, Brahman is the primordial
substance (tatwa) from which numberless worlds are formed.
20. Manas and the Atman are the same to all people. At the final stage of the universe, all is one. At the
present stage, there is difference in their mode of breathing, thinking, and their mental tendencies.
21. Fire, air, water, and earth are common to all. These may be used by all people alike . Similarly, well-
water may be used by a Brahmin, a pariah, and children alike.
22. Manas is the gingilly; Budhi is the oil mill; amrita (ambrosia) is the oil. NOTE: Gingilly (fickleness of
the mind)
23. Budhi is the king; Manas is the minister; Manas should be subordinated to Budhi.
24. When a road is crowded with five or six thousand people, it is almost impossible to drive a horse
carriage along the road; the driver must be careful in driving the carriage. A cyclist's attention is not
directed towards himself but towards the passerby.
25. When a man is entirely sunk in cold water, he no longer feels the cold of the cold water. A perfect
man is not subject to anger.
26. When a seed is fried, it cannot sprout. When a lamp contains no oil, we do not call it a " lamp".
When the sun is shining, a gaslight becomes dim. It is the sun that gives light to the whole world. If
Manas is regarded as the king, Budhi may be regarded as the prime minister. When a tree does not
bear fruits, it has no beauty. There is no effect without cause. In darkness light persists. Darkness is
ignorance; light is Jnana (knowledge). One must see oneself . One must return to the place from
whence one started. We must return the thing we have borrowed.
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ii 3o Namo Bhagavathe Nithyanandaya | |
27. A Guru (spiritual teacher) will lead any sort of man from a thorny path to the royal road. Such
preceptors are of two kinds. One is the primary preceptor and the other, the secondary preceptor.
Mind is the primary preceptor and the other, the secondary preceptor. One is not the preceptor of
the other. He is only the secondary preceptor. The secondary preceptor is one who shows the water
in the well. The guru who exits in the heart of all beings is the Jagad-Guru (universal preceptor).
28. People generally think that a teacher's body is guru. A man does not become a guru by simply
wearing sandals and counting beads on a rosary. One who talks "Brahma Jnana" and gives stones to
his disciples is not a guru. Whatever a guru speaks in words, he must show it in action. First one
must practice and after realization, he must begin to teach others.
29. One who has thoroughly wiped off the idea "I am the body" is fit to be called a guru. There is none
higher than such a one. There is no god above such a guru. Such a guru is God, and God is such a
guru.
30. If you keep sugar apart from us, we cannot have experience of its sweetness. If we eat it, then only
we know its taste. A man cannot get Mukti if he simply repeats "Rama, Krishna, or Govinda" for a
thousand years. He must repeat it heartily (knowing the secret).
31. Cow milk can never be bitter; the stone fixed in the earth cannot speak; by visiting places of
pilgrimage like Benares and Rameshvaram, a man cannot attain Mukti. What is essential is keeping
the mind steady for a moment by introversion.
Seeing earthen and stone images is not seeing God. It is mind's hallucination when you regard
images as God. Without true Jnana, Mukti cannot be attained. Our taking the human birth is the
effect. Giving it back is the cause. We must know the cause and effect. Likewise, we must know the
good and the evil; the right and the wrong. Knowing all, peace must be attained.
32. If a building has no doors, we cannot call it a "house". Without fire, we cannot heat water. Without
air, fire cannot burn. Without food and sleep, a man can live for a few days but without air
(breathing), a man cannot live even for a few seconds.
33. Destruction of the world means transforming it into Vayu (air with its blue color); Raja Yoga is the
place of indivisible monism. If you enter the ONE, you lose sight of the MANY.
34. In the infinite, there is no finite; to a Jnani, there is no Ajnani; to an Ajnani, there is no Jnani. If all the
children beat a mother, she does not throw them away.
35. You must not leave the feet of a guru. Your mind should not flicker like the reflection of the sun in
the shaking water.
36. The sea water is boundless; the tank water has a boundary. Our mind must be like the tank water.
Mind is the cause of good and evil. A man may be good and bad according to his good or bad
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"35 Namo Bhagavathe Nithyanandaya | |
thoughts. God does not do good or evil to any man. The reason is, intelligence and knowledge are
the divine faculties in man. A man protected by good thoughts, cannot be harmed even by a cannon
shot. Without yoga, liberation from karma is impossible.
37. Without knowing the secret (truth), if we simply decorate the exterior skin, our karma will not leave
us; one cannot be a Sanyasi by external signs if he is internally a hypocrite. What you think, you
must speak; what you speak, you must show by your acts. Do what you say; say what you do. Such a
man is a Jnani; he is a Paramahansa; he is a Yogi; he is a Sanyasi. One who has conquered desire is a
true Sanyasi. Only a desire less man is fit to be a spiritual teacher.
38. What is served for others, should not be eaten by us. We must place a separate leaf for us and eat
our food.
39. There is nothing like "this one" has more and another has less. The power of thought, the ears, the
nose, the hand, the eye, etc. are the same to all.
40. The nose is not the place where the eye is. Walking should be done by the legs only. Work done by
the hands cannot be done by the head.
41. The head is the ocean of Ananda (joy). In it is situated the Prana Linga, i.e., the seat of liberation
(Mukti). This cannot be learnt from books. It is inherent in the brain. The book consists of parts, but
Jnana is the indivisible one. A book consists of chapters, but Jnana is single chaptered. For those
who have not realized, a book is necessary; but to a man of realization, there is only one undivided
being. When a man takes birth, he is not born with a book in his hand but he is born with a brain.
While coming (to this world) and going away (from this world), a man has no book in his hand.
Only in the middle period he takes a book.
42. When a man is born, he is perfect; when he goes away then also, he is perfect. In the middle, he is
subject to Maya. That which pervades in all directions is ONE, indivisible; that which is limited, is
divisible.
43. At the place where there is running water, there can be no mud; the place is quite clean. Ignorance
(Ajnana) is mud; the current of water is Bhakti and Jnana.
44. It is not Bhakti to give a man some money or to give him a meal as charity. Bhakti is universal love.
Seeing God, in all beings, without the least idea of duality, is Bhakti.
45. Without the control of breath (Pranayama), a man cannot be a yogi (a perfect man); nor is he a
Sanyasi (saint). Without a rudder, it is impossible to steer a boat or ship.
46. To a good man, every man is good; everything is good. A man can be good by his own exertion.
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"3o Namo Bhagavathe Nithyanandaya | |
47. We drink the juice of the sugar cane and throw away the refuse. Similarly, this body is a house for
the Atman. When it is spoiled, we build a new one.
48. It is the nest that perishes; not the bird. The nest is built of earth. The blood vessels and nerves are
earth; in the blood vessels are the blood and semen; this body made of flesh is subject to death; if it
is not washed for a single day, it stinks; we cannot trust the human body.
49. Mind is the creator of ideas. When the gross ideas are suppressed and the man lives in the subtle,
this state is called "Nirvikalpa Samadhi" or Samadhi without ideas. Just as we teach a bird how to
talk, keeping it in a cage with its feet bound, we must keep our mind in our Budhi. A man must learn
for himself.
50. Holding the nose with the hand, with eyes turned upwards and holding the breath in tight as if
winding a clock spring with a key are similar to circus feats or a cinema show -these are not what is
called "Samadhi".
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 there 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 realized 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 Sanyasi want
some Siddhi, i.e., 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
Satchidananda. Paramananda is experienced in the head. In the head is in the Brahma-nadi.
Brahmananda is Paramananda. Jeeva 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 Jeevan-Mukti.
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.
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3o Namo Bhagavathe Nithyanandaya
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 Jeevatma; the "next world" means the union of Jeevatman 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 Jeevatman.
60. The real place of Jeeva 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 Jeevan-Mukti. Man to be man, must meditate
(ruminate) upon God.
61. He who meditates on the "reality" is a Sanyasi; 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 Budhi, i.e., merging
Manas in Budhi.
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 Budhi is firm is male; one whose Budhi is
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ii 3o Namo Bhagavathe Nithyanandaya | |
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 Budhi 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. After-wards, 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 benefitted 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 tire of a bicycle is filled with air by a pump, the Nadis (nerves) should be filled with
"Vedanta discrimination" (discrimination derived from the perusal of Vedanta). Prana should be
raised to Brahma Randhra, the highest point in the brain. The nerves should be purified and such
purification should be done step by step. Budhi and Manas should become one with Paramatman.
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"35 Namo Bhagavathe Nithyanandaya | |
You should play with him. You should sit in the upper story and look around downwards. Budhi's
place is above. Budhi must become one with Jnana. You should always drink the water of eternal
joy. You must be one with the nector of Ananda. You must know those who are always merged in
this eternal joy. You should know the very secret of this Ananda. T ruly, 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 every day. 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 "Sivanandapuri". 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
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"35 Namo Bhagavathe Nithyanandaya | |
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 luster; 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 to
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 (Budhi). 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
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"3o Namo Bhagavathe Nithyanandaya | |
Prana to the Brahma Randhra (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. Seeta 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, every day 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 "desire less" 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
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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 jnyani, the nature of the body does not leave him. Manas becomes one
with the Brahman; not the body. Jnyanis 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, Jnyanis 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 Jnyani 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. Jnyanis 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 (Jnyanis) never
cares for it. Likewise, a Jnyani 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 "Hridayakasha". 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 "idealize" 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 good salary. If you try a little,
you get a small salary.
97. When we are little children, we do not know who our father is and who our mother is. When we
grow up, we come to know our parentage. When a cock eats, it scratches everything towards it with
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its feet. Similarly, when a man's intellect is developed, he becomes selfish. Everyday men die;
everyday 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 (Budhi) 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.
101. When a boy has passed the first standard and he goes to the second standard, books of the first
standard are no longer required by him. When a man is in sound sleep, he sees neither the stars nor
the sun nor the moon. He is aware of nothing. Then the mind is nil. Sleep is a subtle condition; it is
not gross. In sound sleep we are not conscious of the body. Then we are conscious of Atma alone.
We will have sleep when Prana is in a fixed plane in the body. When the ego is completely
destroyed, everything seems to be like "reflection". The mind's delusion is not permanent. It is not
Shiva.
102. When a man has become a graduate in law, he receives a university gown. This gown covers the
body from head to foot. It has four hands (two hands and two legs). When SAT and CHIT become
united, we have Ananda, Brahmananda, Paramananda, Sri Satchidananda, Sri Yogananda. When we
discard worldly pleasures, we enjoy divine pleasures, when we realize the truth about Jeeva, we
enjoy Ananda.
103. Those who have no guru, have not realized the truth. In this world there is no effect without cause.
When the darkness in this world has appeared as light that is called jnyana. Darkness is ignorance.
Light is knowledge. Do not be a hypocrite and earn fame.
104. Say what you do and do what you say.
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105. Before you die, leave the forest path and follow the royal road. When you are on your death-bed,
you may suffer the agonies of hell, your Prana being obstructed by the three humors (Vatha, Pitha,
and Kapha).
106. There are many people in this world to take care of those who have passed the I.C.S., but there is
none to inquire about the path to divinity. No one can describe what the bliss of Mukti means and
what it is. That religion which was taught by Shiva from the beginning of creation is one and one
only.
107. Adversity given by Shiva is no adversity. Sorrow given by Shiva is no sorrow. It is your mental
delusion. At the time of our birth on this earth, there is some difficulty. So also at the end. When
man come out of their mother's womb, tears trickle down their eyes.
108. All is Shiva. Justice and its opposite both are Shiva. 0 Mind! Leave off injustice and be one with
justice.
109. OMKAR is one without a second. Omkar is the cause of both creation and dissolution. Omkar
destroys Manas. Omkar is really the Atman in you. Omkar is indivisible; a divisible object can never
be indivisible. From the beginning there is only one religion taught by Shiva. If you sit in a room
closing the doors, you do not see anything outside. When the doors are closed, Jeeva comunes with
Shiva. When the doors are not closed, Jeeva is separated from Shiva.
110. OMKAR is indivisible. Omkar is creation. Orrkar is maya, action, manas, consciousness, light of
consciousness. Chitta is the cause of desire.
111. SAT is the one, indivisible. It is the one "subtle" which is everlasting. CHIT is always changing.
112. When the "SAT" unites with "CHIT", the resultant is Ananda. This Ananda is the Satchidananda, Sri
Nithyananda, Sri Paramananda. Union of Jeeva and Paramatma is Ananda, Yogananda,
Paramananda, Satchidananda and Brahmananda.
113. You must see that God who is in the heart space. Yes, you must see Him. You must see that Krishna
who is eternal bliss (Nithyananda). It is delusion to regard stone as God. Pain of death given by Shiva
is no pain. All sorrow is mental delusion. Praise God within yourself. Praise Him in your head! You
must know the secret of Para Brahma who is eternal joy. Yes, you must know that secret. Look f or
Him in the heart. See Him with your inner eye; not with the outer. See the royal road with the
internal eye. Leave the downward path and come to the central path. The downward path is that
followed by those people who decorate the external body,, without knowing the secret of God.
114. No one is mad in this world.
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115. Leave the gross pleasures and enjoy the subtle pleasures. Leave off the physical sleep and enjoy the
subtle sleep. Enjoy that sleep which is eternal. This sleep is enjoyed only in our subtle state. Burn to
ashes the delusion of the mind.
116. He is a Brahmin who has performed the Upanayana ceremony. Establish what is called "Upadhi" in
you. Being desireless, look inwards in your heart. See with the eye of desirelessness. Discard
distinctions. Burn to ashes the idea of "you" and "I". Yes,, you burn it to ashes.
117. In the beginning, there was only one religion propagated by Shiva. In the beginning, there was no
difference like "man" and "woman" among among human beings. This distinction was only in the
gross nature. In the subtle nature, all was one. The subtle has no qualities. The subtle receives only
the eternal Ananda everywhere. Having and seeing is all mental delusion. The visible world is
transient.
118. Hari is no Lord; Shiva is the Lord. What is called Hari is delusion. We must not be fooled by the
shadow (reflection). What is called "Maya" is delusion. To distinguish between the subtle and the
gross is delusion. The delusion caused by the subtle and the gross are the same. The delusion caused
by the gross is multitudinous. To say that "this" is different from "that" is itself delusion. This
delusion is caused by the mind. Look into the heart and realize the delusion called "eternal joy". See
the eternal soul in the heart. Yes, see it. You must say what you experience. You must not speak
from hearsay. Speak what you have experienced. What is hearsay is no reality. What is hearsay is no
Anand (bliss). What has repeatedly come to your experience is Ananda (true bliss).
119. Realize your Self. When you see another and yourself as different, it is delusion. Identify yourself
with another. Realize the secret which is in yourself. It is not enough if you talk of this identity but
you must act according to it. What you see with the external eye is of no use. The feeling of
distinction will be the cause of trouble at the time of death.
120. "Same-sightedness" is the "Oordhva Shwasa" (gasping upwards) at the time of death.
"Samesightedness" is the indivisible one. This is supreme bliss. This is the "subtle". This is the
"eternal". In the "upward breath", there is no cawing sound. 0 Shiva! By your grace, permit us to
breathe in and breathe out harmoniously. One must meditate in the head. One must meditate upon
the ocean of eternal bliss. Meditate in the Ida (lunar nerve), in the Pingala (star nerve) and in the
Sushumna (solar nerve).
121. "Ananda-Kundalini"! (Joyful Kundalini !). Rise! The match is in the match box. Light is in the match.
Rub the match and kindle the fire. Ajnyana is darkness; Jnyana is the light.
Kundalini is the eternal bliss; yes, it is so. Eternal bliss is in the heart. Infinite light is Kundalini!
Kundalini is the "Light of Brahma". The sun-light is the subtle light. The solar nerve is the Sushumna-
The lunar nerve is the Ida and the stellar nerve is the Pingala.
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The nerve of the third eye is the seat of Jnyana. In this nerve is Jnyana. In this nerve is (Jnyana) sleep
- Sushupthi. In sleep, there is no wakefulness. Enjoy this sleep. Harmonizing both Prana and Apana,
enjoy the subtle sleep. Harmonizing the Prana and Apana, enjoy the eternal bliss. The seat of breath
is the truth. It is the internal space (Chidakasha). In the eternal space is the tower of eternal bliss.
This tower is the seat of eternal peace. In the "unconscious sleep", enjoy the "conscious sleep" of
bliss. This is not the sleep of beasts. Sleep the "sleep of man". Enjoy that sleep which must be the
aim and end of man. Sleep the sleep of the "spiritual eye" (Upanayana). When talking, when sitting,
without any desires, without any thoughts, sleep this spiritual sleep. Fixing your attention on breath,
sleep. Perform the natural "Japa" of the inward and the outward breath. Have mental (subtle)
Bhakti; yes, have it. Attain liberation from bondage. Have constant Bhakti; never interrupted.
Breathe up and down without any restraint. Drawing the breath upwards is Pooraka; stopping the
breath is Kumbhaka. Kumbhaka is your "real seat".
Breathing out is Rechaka. While breathing in, it should be like drawing water from a well. Draw the
breath up to the Brahma-Randhra in the brain. By such a breathing, kindle the "fire of Jnyana".
Purify the nerves. Burn the three humors (Vatha, Pitha and Kapha) in this fire. What is called
"discrimination" is such a fire: it is the yoga-fire; it is the food digesting fire in the stomach. The
discrimination is the solar light. God pervades the universe in the form of subtle energy. Creation is
caused by the doubts of the mind. Creation is purely a mental affection. When you have attained
the "same-sightedness", there will be no creation.
The subtle state is common to both mobile and immobile beings. The difference is in the casual
(Prakriti). Difference is delusion. Difference is in the body. Bodies are transient. Prakriti is
evanescent. When you realize the subtle in the gross, that state is called "Moksha". Mukti is the
indivisible. Mukti is in the heart-space. In the heartspace is Shiva-Linga. It is self-existence. This is
also called the "Prince-Prana". This is the "upward breath". This is known in yoga as Prana. Prana is
the ONE. Prana is the ONE in all. Prana is the existence. This is known only to those who have
practiced yoga. Those who have not practiced yoga are not aware of this fact; they being bound by
desires. So, cut asunder the bondage of desires and hence attain salvation. Realize the one Tatwa;
i.e., Paramatman. Realize him by the "internal eye".
He is a man who has realized God by the "internal eye". Such a man feels that the universe is in him
and he is in the universe. Mind, engrossed in the world, is not steady. Shiva who dwells in the heart-
space is the ONE, everlasting. Shiva is OMKAR. OMKAR is Pranava. When united with forms, it is
Pranava. Omkar is the "unawareness" of bodily existence.
122. OMKAR is the elite of all. Omkar is like the dawn of the sun. Omkar is the witness of all. Omkar is
the most frightful of all forms. Omkar is fire. There is not a greater thing in this universe than fire.
Fire is pervading both internally and externally. In the middle is the earth. The earth is below; air is
above. Air pervades the universe; the universe is in air. The first is air; the second is fire. The first is
discrimination; the second is sound. Soundlessness is in the form of air. Soundlessness is eternal
bliss. It is existence knowledge bliss. The Self should be merged in soundlessness. The visible world is
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in the Self. When SAT unites with CHIT, Ananda is realized. This Ananada is Vivekananda,
Chaitanyananda, Sri Brahmananda, Paramananda, Sri Nithyananda, and Satchidananda. What is
manliness is the realization of this Ananda. This is Brahma Jnyana, Yoga Jnyana, Kala Jnyana. This
"Tri-Kala-Jnyana" is in the heart. In the heart is Mukti. Nithyananda Mukti is in the heart.
123. Bhakti is prema (love). Giving to eat or eating is not Bhakti. It is the delusion of the mind. It is
pertaining to the body. There should be "subtle" eating and drinking. One should drink the water of
discrimination. Peace is water. Yogananda is sitting on the water of peace. 0 Mind! Leave off worldly
pleasures and enjoy eternal bliss! 0 Mind! Leave off worldly joy and enjoy eternal joy! Enter into the
eternal, 0 Mind! Run into the heart; the real enjoyment is in the heart; enjoy that pleasure which is
called Mukti. Live in it. Enter into the internal, leaving off the external. 0 Mind! Open the third
(divine) eye. Do not be thinking of anything else. See the world with the "same-sightedness".
124. Japa cannot be performed by the finger-tips. Japa cannot be performed by the tongue. Shiva
cannot be attained by Manas. Karma cannot be done with the hand. Karma cannot be done with
legs. 0 Mind! Perform karma without attachment. Being desireless, see the world.
125. Mean dispositions of the mind are senselessness. This senselessness is the pariah (outcaste). Joking
and mocking at others, hypocrisy, pride and envy, etc. are the pariah characteristics. Re whose skin
is black, he whose clothes are black, is not a pariah. A man who has a turban on his head, a
wristwatch on his wrist, is pariah if he does not recognize the "equality" in all. One who is a pauper
is not a pariah, but he who is selfish and is full of differences is a pariah. He is not a man who has not
realized the truth of "Vedanta". Liberation in one's lifetime is that Vedanta which is like a trained
horse. But the Vedanta which is like a wild elephant is not Mukti but delusion.
126. A selfish mind is not steady (firm). A subtle discrimination is steady. What is creation is peace. What
is creation is "witnesshood". What is creation is subtle discrimination. Subtle discrimination gives us
health giving contentment. Subtle discrimination is the seed of Mukti. Trickery (Yukti) is not superior
to Shakti. Trickery is subject to Shakti. Trickery is the delusion of the mind. Shakti is from Atman.
Subtle discrimination is the real Budhi. Shakti truly so called is subtle discrimination.
127. What you see with the physical eye, is the gross intellect, what you see outside is the gross
intellect. What you see inside is not Hari. What is visible is not Shiva. What you see inside is not the
universe. In Shiva is Hari; in Hari is not Shiva.
128. The subtle intellect is Budhi or Jnyana. The internal concentration is one pointed. The gross intellect
is like a horse which is not controlled by reins. The intelligence which is acquired from others is not
permanent. It is not Hari; it is not Shiva. That which is imparted by the guru is the subtle intelligence.
It is never gross. The gross intelliis bestial. He is not a man who does not return what he has
received.
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129. He who is ignorant of the true goal of life is a beast. This goal is desirelessness. He who is ignorant
of this fact is not a man. Man who is the crown and culmination of God's creation, must not be like a
frog which sinks below water and rises above water repeatedly. This human life is not a comparison
to that of the frog. This life cannot always be attained. When we have acquired it, we should make
efforts to reach the goal of life. Meals cannot be had before cooking. Discrimination is the f ire;
intelligence is the vessel; Mukti is the goal of life.
130. One is the dwelling; one is the eternal dwelling (Mukti); that dwelling is OMKAR. That dwelling is
formless; changeless; indivisible. Future is not happy; today is the happy day. Tomorrow is not; day
after is not. Nine o'clock, ten o'clock is not the time. Now is the time. The indivisible time you realize
by discrimination is "the time". The time that you spend forgetting the goal of life is beggarly.
131. The seat of Mukti is "Gokul Nandan". "Govardhana", "Gokul". The third eye is the "Gokul". The
internal eye is "Gokul". It is Mathura; it is Vrindavana.
132. Look for the all-pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal
bliss! See this creation in the heart.
133. Realization of OMKAR is the annihilation of the world. Realization of OMKAR is the destruction of
the Manas. When honor and dishonor have become one to a man, he attains Ananda, eternal joy,
exhaustless joy, real joy. Then all that appears, becomes nothing but joy.
134. "Shiva is from Kasi"; the heart space is Kasi; manas is Kasi. Everything is Kasi. The eternal Atman is
Kasi. What is Kasi is in the head. The ten Nadas (sound) are eternal. The subtle Kasi is the Nirvikalpa
Kasi. What is Haridwar is the nine gates in the body. It is the heart space. It is the place of peace.
Yajna (sacrifice) is the immortal Jnyana (wisdom).
135. "Yukti" (skill) is like walking on foot. Shakti is that which enters the heart. Sanyasa is like going on a
train. He who goes on foot is a wanderer. (Manas is fickle). The body is the train. The passenger in
the train is Manas. If there are no passengers (Manas), the train will not move; tickets will not be
issued; people will not gather. Then there is neither the first class nor the second nor the third,
manas is the class of peace; the master of the chariot is Budhi; the engine is the head; the nerves
and the blood vessels are the screws; that which moves in the nerves and blood vessels is Vayu (air).
136. He that saves you at the time of death is Shiva. It is not Hari. Shakti is in Shiva. Maya (delusion) is in
Hari. Bodies are earthly. The bodily senses are all looking outwards. Shiva is internal; he is the
Brahma-Randhra. That which is taught by others is no real knowledge; that which has come to your
experience is real knowledge.
137. When you have attained perfect peace, there is no necessity of going anywhere. There is no
necessity of seeing anything. There is no necessity of going to Kasi, Rameshvara, Gokarna and other
holy places. All is seen in the mind. Going and coming are delusions of the mind. When peace is
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attained, ALL appears to be the ONE. Liberation from bondage is seeing the ONE in ALL and the ALL
in ONE. This is desirelessness. The thing in the hand must be seen in the hand itself . You cannot find
it anywhere else. So also, everything must be tested in one's own thought.
138. The real sunrise is to be seen in the sky of consciousness. This is the most excellent sunrise. The
whole universe is to be seen in the heart space in one's Self just as the sun is reflected in the water
placed in a small mud vessel. When we travel by a cart, the whole world seems to be moving.
Likewise, the whole universe can be known in yourself.
139. He who is hungry knows what hunger is. Similarly, everything is known to the Atman. When a train
leaves a station, a wire is sent to the next station. When you throw a stone into a well, a sound is
heard. So also, when Vayu is moving in the nerves, "ten kinds of sounds" become audible.
140. Suppose water is boiled in a vessel whose mouth is closed, then all the heat energy is concentrated
in the vessel itself. When water comes out of a pump, we hear the sound of Omkar. We should
abandon the forest path and tread the royal road. The energy moving downwards must be made to
move upwards. The mind should know mind's place.
141. A boat does not sail where there is no water. So also, if Vayu does not move, there is no blood
circulation. When circulation is stopped, heat ceases to be generated. When the generation of heat
ceases, there is no digestion of food. So also, a train cannot move without fire.
142. Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing
the inward breath harmoniously is like drawing up the water from a well.
143. In order to make planks of a wooden beam, it should be sawed up and down. Similarly, breath
should move upwards and downwards in the body. It should be led into Budhi and made always to
move in an upward direction. To take a stone up hill, requires great effort but to bring it down by
the same route is not difficult. So also, going up is difficult but coming down is easy. It is difficult for
the Prana to leave the body. To receive a thing is easy but to return it is difficult. Those men who do
not return what they have received are not worthy of the name of "men". The are merely animals;
they have no virtue.
144. (It is impossible to describe the pangs of death). Jnyana is attained by subtle thinking. So breath
should be controlled. The mind should be merged in the sound.
145. He who has a burden on his head, has his attention on the burden. Similarly, he who acts the part
of a king in a field drama, has his attention fixed on the crown. Likewise, Jnyanis have their attention
fixed on Budhi.
146. Manas (mind) is inferior to Budhi (intelligence). Budhi is the king. Manas is the prime minister. The
prime minister must go to the palace often to see the king. So also, Manas is the king of the body.
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147. Gas light has no luster before the midday sun-light. Light is of use only when it is dark. When a man
is hungry, he does not consider the difference of castes. Similarly, in sound sleep, there is no hunger.
Then, Manas is absent. Just so, a man must sleep the sleep of yoga. Only such men are Jnyanis.
148. Take ten men; their Bhakti is not of an identical nature. When ten people are going on a journey, if
one of them sits to take rest, the remaining nine will also do the same. Likewise, one man is inspired
with Bhakti; other people, by seeing or hearing him become also Bhaktas.
149. You do not feel the scent of a flower which is in your own hand. Flowers which are distant smell
sweet. Babies whose brains are not developed, see no difference in the things of the world. When
their brains are developed, they see the difference in things. Until a baby is six months old, it feels
no differences. A first class yogi is like a baby of this type. If you give a diamond to a baby, i t throws
it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnyanis, a lump of
earth and money are the same. They have no desires of any sort. They see the one Atman
everywhere. All is seen in the Atman and the Atman in all. This vision is internal. What is called
internal vision is "subtle discrimination". Subtle discrimination is Shiva Shakti. Shiva Shakti is the
indivisible Shakti of the Para-Brahma. What is Para-Brahma-Shakti is the Atman. This is the ONE
reality.
150. Reality is the Prana in man. He is a man who thinks (ruminates) rightly. This correct thinking (right
discrimination) is the real goal of man. Everything is attainable by practice. By practice, everything
becomes known.
151. If you keep a seed safe in a box, it will not yield plenty. If you saw it in the earth and cultivate it,
one seed yields thousands. From one lamp, you can light a thousand lamps. One tree produces
thousands of flowers. Flower is the downward state. The tree is the upward state.
152. If we sow a gold coin in the earth, it will never sprout.
153. A lifeless thing is soundless. It is gross. A living thing has "Shabda-Brahma" (can produce sound).
The universe is nothing but "consciousness". When you build a house, you must first lay a
foundation and afterwards, raise the walls. So also, there is no effect without a cause.
154. Those who are physically blind have no knowledge of forms. To such, light is of no use. Those who
have destroyed mental modifications, have destroyed all desires. Such people are not subject to
dreams.
155. Those who do not breathe through the nose, have no desires of any sort. Their breath is purely
internal. They concentrate their breath in the "Brahma Randhra" where the Ida and the Pingala
meet. They have realized the Great Self; they look upon all things as Self. This is Swarajya (Self-
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government). What is Swarajya is Jeeva's true place. The light of life is "Prana Vayu". "Prana Vayu" is
the capitol of Swarajya government. Atman is the lord of the Swarajya government. Swarajya is
one's own energy. This energy must be kept under perfect control. What is Swarajya is not a hill; it is
not gold. Keeping under control both desire and anger is Swarajya. A man must say what he does
and do what he says.
156. If you are afraid of water, you cannot cross a river in a boat. If you are afraid of fire, you cannot
heat water. Fear must be banished. To accomplish anything worth doing, one must be thoroughly
fearless. Mind is the cause of anything we do.
157. On a mango tree, all fruits do not grow at the same time and ripen at the same time. First, we have
the tender fruit; by and by, the fruit ripens. The ripe fruit is eatable. So also, men must be like
mangoes. In every respect, we must cultivate peace.
158. The head is the mango. In it, is the sweet ambrosia. This ambrosia is the essence of the five senses.
This ambrosia is the supreme energy in man.
159. A house in which there is no lamp at night has no beauty. Whatever the nature of a house, the
house is perishable. What a lamp is to a house, is Jnyana to the body. The light is the light of
Kundalini. A thing hidden in mire, fetches no value. When it is recovered from mire, all make use of
it. If you discover a diamond in mire, you do not throw it away.
160. A (bad) man falls into a well. We should take him up, not allowing him to die. We must not think
that a man will always be bad. We must try to correct him.
161. If any powder falls into the eye, our attention is turned on the eye. Similarly, if our outer attention
is directed inwards, it is called introversion, (internal sight). Ignorance is like a casket of powder. The
possessor of a box only knows what is contained in it. Others do not know it. The real wealth is the
energy of life. Intelligence is the box. The box is locked after the wealth is stored in it. Locking the
box is giving the Manas its proper place in the head. That thing received is the soul in man. turn your
soul to God within yourself; realize internally your own secret. The universe is in you and you are in
the universe. The inner man is the ONE in All. He who is "there" and He who is "here" is the ONE and
the SAME.
162. The supreme light is the universal light. 0 Mind! Abolish the idea of "otherness". Have the idea of
"sameness".
163. When you were born, you were born with breath. When you leave this world, you leave breath
only. This body of earth, you never made it nor can you take it along with you. That which Shiva gave
us is the same in all beings, both mobile and immobile. All seeds have the same power in them. The
subtle in seeds is one. There is difference in their behavior only. The delusion of the mind is not
permanent but transient. What can be seen and heard is all transient.
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164. When we call a man "pariah", it is nothing but mental delusion. A piece of cloth goes equally well
into the mouth of a "pariah" or "brahmin". A Brahmin does not use even the chunam touched by a
pariah. He does not sit on the same mat with a pariah. Someone acts like this; another sees it or
hears of it and he blindly imitates it.
165. Those who call another a "pariah" are themselves pariahs. Suppose there is a bunch of plantains;
from the plantains of the same bunch, we prepare various sorts of eatables. The plantain is a fruit. If
it is cut into slices and fried, it is no longer called a plantain. It is called "fried slices", so also,
variously named preparations are made from plantains (of the same bunch). In the beginning, there
was only one bunch; preparations are manifold. The original form is one only. So also, in all
creatures, the sound of Omkar is the one only.
166. There is a station where four railroads meet. One train goes to Calcutta; another to Bombay; a third
to Madras; (and a fourth to some other place). They all start from one station and they reach one
station only. Similarly is Maya. Maya is born of us and it disappears in us. It is like butter in milk.
Butter emanates from milk and it merges in milk. The sayings of a great sage last long. Even if there
is none to hear them, they continue to live long.
167. There was a bare plain; there a traveller's bungalow was erected. Scarcely two days had passed, a
meeting was held there. Chunam was used to cement the stones. The walls were all white washed.
On the very day of white washing, a meeting was held. A certain cooli was appointed to warn the
people, attending the meeting, lest their feet and bodies be besmeared with the chunam. The
meeting was over and all the people dispersed. But the cooli stayed behind. Afterwards, many a
meeting was held in the bungalow. There was no body in the bungalow to tell the cooli, "You were
engaged with a certain salary a month; now take your salary up today and go away. From tomorrow,
your services are not required." Yet the cooli continues to do his duty. So is a Jnyani in the midst of
worldly people. There are many people in this world who behave like the people in this bungalow.
They are ignorant of the subtle. They are ignorant of what karma is. Hence the comparison of the
world to this bungalow.
168. In a similar way, you must understand all matters. One is standing still. Another is working. All are
imitating one another. They are ignorant of both justice and injustice. After knowing justice, they
will not stoop to injustice. For a just man, it is very difficult to do injustice. Such a man will never tell
a lie, even though his tongue were to be torn asunder. An unjust man wants everything. A just man
wants nothing. He is not afraid of anyone. The whole world is in him. The minds of the unjust people
are in the world. It is the duty of every human being to know what is justice and what is injustice.
169. Rivers and streamlets enter into the sea and there become one. Similarly, finite things become one
in the infinite. Dualism loses itself in monism. Monism is oneness. This realization of the oneness is
the most supreme.
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170. After a man has realized the "oneness", he will no longer be born. Those who are immovably fixed
in the idea of "oneness" die only when they desire to die. Such men are perfectly desireless.
Realization of "oneness" is the most "subtle one". What is the "samesightedness " (the indivisible
sight) is realizing the Atman in all. This equality consists in realizing the "one" in the "many". This is
known as introspection. When the next world and this world are realized as one and the same, a
man has attained "same-sightedness". This is also called the union of Jeevatma and the Paramatma.
What is Jeeva is mental modifications (vrittis). Paramatman is the Great Silence, who is above the
three qualities. He knows not good and evil, cold and heat. He is quality less, formless. He is No-
Thing.
171. If you cover your body, then the more you will feel the cold. Those who decorate their bodies, feel
the prouder. It is very difficult to banish the "ego" from us. Whitewashing is required for the inside
of the wall more than the outside. The outer cleaning is to show to others but the inward cleanliness
is for one's own benefit.
172. All is He, pervading everything. He is the "One", pervading all creatures; quality less; the one
Omkar; one, whose form is everlasting peace; blesser of those who have faith in Him. The same
being punishes those who ridicule His devotees. He makes the death of His devotees easy. 0 Shiva!
Do not lead me towards hell but lead me towards you. The giver is Shiva.
173. A dead thing is without motion; it is soundless. A living thing has the delusion of sound; it has
"consciousness". Conscious creatures have impressions and movements. Creatures, conscious of
sound, have the delusion of sound. They have the light of Brahma in them. Consciousness of
creatures is light. Men know the distinction between justice and injustice. Lower animals have no
distinction of such a sort. Man stands at the head of all creation. There is nothing impossible for
man in this world.
Man is in the universe and the universe is in man. Man is the greatest of animals. Mind in man is
fickle. In man, both this world and the next, merge. Shiva Loka is the third (divine) eye. The Shiva
nerve is the Sushumna nerve, also called the Brahma nerve.
The lord of Shiva-Loka is nothing but Shiva Shakti (Shiva's energy). What is Maya is in Shiva. Shiva is
not in Maya. Creation and destruction are both Maya caused by Him. In the Great Self, everything
becomes latent-effect, soul, Manas, Brahma, waking consciousness, Taraka, sleep, extreme
ignorance, and the whole of the external world.
174. To probe into truth, requires subtle discrimination. This subtle discrimination is Upadhi. The subtle
is hidden in the gross. The seat of Upadhi is the heart space. When the Kundalini is raised to the
heart space in the head, then, the breath is single. In this highest state, one sees the universe in
one's Self. Then one sees everything in Him. All the multitudinous changes are seen in oneself.
Feeling of duality is hell; feeling of absolute oneness is Mukti. Absolute Bhakti (love) is Mukti.
Perfect peace, never perturbed peace, is the goal of man. This is Yogananda; Paramananda. The
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ocean is bigger than all the rivers. The sea is almost boundless. You cannot measure the water of the
ocean. It is not possible to practice Bhakti, leaving off Samsara. Being in Samsara, we must attain
Mukti by being "this thing" and by doing "that thing". What is desire is Samsara. Desirelessness is
Mukti. Then, one will enjoy eternal bliss, eternal wisdom bliss. Eternal peace which is the highest
bliss, is the goal of man. When the mind is swimming in eternal bliss, it is known as Mukti. Bhakti is
the state of eternal bliss.
175. God is in bliss. In God, is bliss. That is the nector of wisdom. In that nector, is joy. When we
approach that nector, we experience joy.
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 Jeevatma. 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. Mat is Akash (space) is Sanyasa. The same is light; the same is
consciousness. The same is divine light. The same is fire, internal, and external. The same is the f ire
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.
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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 Budhi
(understanding) 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 (T rigunas), 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 are 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 Brahmanda! 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 ne, give we" 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.
Budhi (intelligence) is above; Manas (mind) is below. Budhi is the king; Manas is the prime minister,
mind Rust be subordinate to Budhi, 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
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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 (energy
of Shiva). 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 Jnyana is in Budhi (intelligence). Those in whom Budhi and Jnyana have
become one, can describe what this is. Those in whom intelligence and Jnyana are separate, cannot
describe what it is. What is called "subtle discrimination" is the union of Budhi and Jnyana. 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 poost 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
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can live without food or without drinking coffee f or five days. But you camot 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; i.e., 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
Nithyananda, all pervasive Omkar, all pervasive Pranava. He who is the Sri Guru is Nithyananda. 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 standstill.
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 bio-scopic 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 Jnyanis. 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 Jnyani
to his face. If you gaze at the brilliance of the sun and come into the house, you see nothing for a
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while. Similarly, if you emerge from a dark place into a light place, you camot 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, Jnyanis 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 Jnyani 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 Budhi (intelligence) and Jnyan
(knowledge) are the 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. Jeevatma 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
Jeevatma 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" (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.
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.
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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 primordial 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 desire less. 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 f ire, 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 weans union with the God-head.
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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,
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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. 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 uncreated. 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 downward path.
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.lt 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 Kundalini.
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 Mukti.
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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 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, "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 female.
222. Gold does not make a man great.
223. Through science the bondage of karma is not cut through.
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 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 Budhi. Thefire of discrimination is the fire of yoga. By
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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 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 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. 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 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
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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 (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 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. 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
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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 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 "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 duality.
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.
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
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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 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 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.lt 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 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 (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;
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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.lt 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-
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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 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 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 Brahman which is quality less, 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 noattachment 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.
Aman 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 someone as guru for Atma knowledge. When the boat has reached the opposite
bank, the boatman's help is no longer needed . Flow 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
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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 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.
Justas 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" (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 Nithyananda (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 (ambrosia).
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
(Nithyananda).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
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knowledge of Atma who is action less 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 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 any-where. 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 the 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 "ON everywhere. That which you
worship with faith, becomes ALL.
260. That energy called "Omkar" pervades the uni- verse and is formless. It is the light in ALL and light of
ALL. Ignorance and knowledge are mere phantoms, i.e., 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
"Budhi", 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 any- thing. 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 Budhi 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 Budhi. In order that
a man may not be drowned in water, he must learn how to swim. Maya should be conquered by the
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Supreme Maya. Whatis Maya? When the Manas runs after sense objects, variety of desires are
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 Budhi.
What is called Samadhi is seeing the one in all. By practice, one must conquer the six enemies of the
Atman in the body; i.e., desire, anger, etc. A Sadhaka, i.e., 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 eave, dwells the eternal Atman. Yoga
means becoming one. When the two become one, that is yoga. When the mind and Budhi become
one, it is called yoga. When Jeeva travels by the path of Budhi and enters Brahma Randhra, 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 Budhi become one with each other. Like
little children rocked to sleep, Chitta, being placed in Budhi, must know who the "I" is.
266. 0 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 islight. When you taste
sweet things, remember there are pungent things to be swallowed. What is the state of Jeeva when
Jeeva has realized that the Atman is not the body? Such souls have attained their pristine
condition."!" and "mine" are not visible to the physical eyes. "Ill 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 anending. Since Atma is invisible to the physical eye, Atma is without
beginning and ending. It is impossible to lessen the powerof 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 Jeeva is like a
bird in a cage; when the nest is spoiled, the bird is not effected. 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
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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
Jnyana andVijnyana 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; 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 Jnyana. They drink the juice of the sugarcane and throw away
the outer skin. When the sugar is manufactured, it does not become the can 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, Budhi, 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, Chitta
does not become steady. Unless Chitta 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 sea
water, 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 (Bhats) 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.
Chilies, 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 f ire 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
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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 Chitta 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, Chitta should
be purified by washing it in the soap water of Budhi 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 Budhi 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 Jnyana; the stations are like "chakra"
(six lotuses in the body); 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 af ter 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.
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275. For attaining Jnyana and Mukti, age is no consideration. This very moment is the time for the
attainment of Jnyana 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 f ills the inside and manifests outside.
Such a man becomes contented 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 traveller after
being in the sun for a long time and is tired, goes for shelter to the shade of a tree on a hillside and
there 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 (found in human houses). 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. Budhi
(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
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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 Jeevatman (Atman).
Paramatman is the witness to the qualities of the Atman. When Jeeva 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 Jeeva and Paramatman united. When sat (experience),
Chit (consciousness), and Ananda (bliss) are in union and when the three gunas are merged in
"Satchidananda", 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 Budhi.
Pleasure and pain are things to be merged in Budhi. By the help of Budhi, one must attain "Moksha".
When the mind is merged in the Self and when the "oneness" is realized one attains "Moksha".
Jnyana is internal. At the beginning, Jnyana can be known. As one progresses, this Jnyana 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. Jeeva because he is engrossed in the various qualities
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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 Budhi. 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. 0 Prana! Enter the abode of Peace. Have under control both this world and the next! Such
souls will attain Sat-Chit-Ananda (existence knowledge bliss). 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 Jeeva. Until the consciousness "I am the body" is not 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 every-thing.
That yoga by which a man becomes free from "desires" is the path to "Moksha". "Doubt" will not
disappear until Jeeva 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 Jnyana and the Chitta 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 Budhi 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 Budhi. We must let the mind wander. Mind should be fixed on
internal Dhyana (concentration). Mind should be developed by the power of introspection. 0 Mind!
Enter the sky of consciousness by developing the subtle Budhi and filling every nerve of the body
with this Budhi!
0 Mind! Be always content! 0 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
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difference of language. In Hindu-Thani, sugar is called "mittha". In other languages it is called
"sakkare", etc., 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".
282. 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 Budhi 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 (Maya). This doubt should be removed
by the path of discrimination. By doing so, he must attain "Jeevan-Mukti" (liberation from bondage
in this very life).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 benefitted. 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.
The subtle power of Kundalini must be comprehended by the path of Budhi. By discrimination and
Shraddha, 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 Bhootas) 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 (sphere of internal fire) should be attained. Shakti and
Shiva should be one, present, past and the future - the place of these is Bindu. In Bindu is Jnyana
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 Budhi 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
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ii 3o Namo Bhagavathe Nithyanandaya | |
qualities of karma be sacrificed and let Jeeva, by the path of pure Akash, become one with
Paramatman. Let Jeeva 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 Jeeva be unified, and man become a
Siddha (one who has realized) and be fearless. Knowing the path of the Atman, 0 Mind! Distribute
spiritual food to others! Knowing the path of the Atman, 0 Mind! Conquer both birth and death! 0
Mind! Be free from birth and death! 0 Mind!
Enjoy eternal peace! When the Budhi 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 Budhi.
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 Jnyana. Let the
desires of the mind be washed in the Ganges of the Atman. Thus realize Ananda. Enter Mukti. 0
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 nector of Mukti.
Realizing Bhakti and Mukti to be one, become one with Omkar. Let the ten Indriyas become slaves
of Budhi, 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" (space of pure consciousness) . Let internal peace be attained. Let
Mukti be attained in "same- sightedness" (seeing the One in all). Having attained Mukti let them see
the whole universe as freed from bondage. The body is the engine; knowledge (Jnyana) is the steam;
discrimination is the movement; Shraddha is the line; knowing this, let the train be driven; the driver
is the intellect (Budhi); the digestive system is the boiler; the nerves are the screw; knowing this,
enter the Atman by the subtle oath of Budhi. Attain thou peace. Just as the train moves on rails, so
also, discrimination should move on the path of subtle Budhi.
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 Jeeva and Paramatma be united. The bodily qualities should be
cut asunder by equal sightedness. Let Jeeva 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 Chitta be firmly
fixed, following the path of subtle Budhi. Let the Manas become steady being firmly fixed in Dharana
and Samadhi. Let the mind be one pointed. To establish Chitta in Akash, there is no other means
than Samadhi. 0 Jeeva! Enter thou Akash! To the Jeeva who has entered the Akash, there is no
separate existence for this world. 0 Mind! Be quite free from body idea!
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ii 3o Namo Bhagavathe Nithyanandaya | |
To make Chitta 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 Jnyana, sugar does not
exist as a separate thing. Such men are quite 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 vibration less, 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 Omka rand 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 Jnyana become one with reason.
Reason becomes one with Atman. Atman becomes one with reason.
Form discrimination becomes one with Atman through the path of Budhi. 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, 0 Jeeva! 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 sleepiest, 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 Jeeva suddenly awakens from sleep and becomes aware of the external,
then only he realizes the nature of sleep. This is the state of Jnyana. 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
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"35 Namo Bhagavathe Nithyanandaya | |
Rust 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 Budhi. "Sankalpa" is like the little finger. Budhi 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. 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, 0 Jeeva! 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 con- dition 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 Jeeva suddenly awakens from sleep and
becomes aware of the external, then only he realizes the nature of sleep.
This is the state of Jnyana. 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 Rust 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 Budhi. "Sankalpa" is like the little finger. Budhi 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. 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
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ii 35 Namo Bhagavathe Nithyanandaya | |
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 par- ticular 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. Desire less 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; let such a Bhakti become absolutely free from desire; let this
desirelessness become the strongest; let the senses become quiet. (The giver of peace, i.e., the Lord
of the Universe is the OMKAR, i.e., all existence). 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, (Jnyana and Vijnyana); 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.
.......................... .......................................
11:00
once atma known..never identifies w/body.
knows Self to merge in Self
river into ocean.
senses active ....disunited
sugarcane juice extracted never becomes cane again
ice in water both water
knower of omniscient Light. Avadhuta
No C of duality.
least idea of duality = bhakti
buddhi vessel
mukti ..path of sushumna
lizard ..wall..tight..hold on to B
desirelesness
senses quiet.
B beyond this world and next
no libn from bondage without this subtle bhakti.
formless higher, form lower
no control of breath..no sanyasi..rudder ..cannot steer
prana moves only in 1 nadi
outside world forgotten harmonizing P/A
breath drawn upto bramharandra
P one in all...those who practise Yoga knows this, not others
know by internal eye
M into sound
breathe internal
bramharandra ida pingala meet
No pranayama, no yoga
P tied by rope of faith
conquered qualities of jiva
fix attention on internal breath
all in G, G in all
desirelesness py
guru sy
I You burn to ashes
medn on god=muni
all is shiva
till J with S doubts will not disappear.
Those who have not realised the truth are mad after the gross 41:00
Discmn is the Fire
Intelligence is the vessel
mukti=goal
43:00
Ext. world must melt and become one with supreme being.
understand true nature of maya
until 'I am body' wiped off...mukti is a thing far off.
till duality..no yoga
subtle discmn
visible univ =shiva
doubtlessness..path to one pointedness
one who doubts ..his intellect small
45:30
shaking water..man cannot see his refln
still water he can
fickle minded man his real nature not visible
M always under control
no internal eye..then fear
fearlessness
what is called I Mine is nothing but fear of death 52:20
Inner Light...senses turn inward.I Mine atomic..merged in the higher
jiva suddenly awakes..nature of sleep...nature of dnyana 52:50
when ripens..one with everyone
mission accomplished ( of birth)
all is one homogeneous=mukti
conc M w/S
become one w/S
only desire to hv Guru then Guru
py G drinks
Sy G shows the way 58:50
1:00:00
taught by others ..not real knowledge
what you realise= true knowledge
truly, truly realise
atma one with all
\hari not knower
shiva the knower
let hurry (wants) merge in hara
sat plus chit=anand
M merged in Nada, bindu..NS
P enters Bramharandra ..Light..supreme joy..parmatma 1:03:00
tyre inflated...prana
be one with nectar of ananda
truly K must be awakened.
must know secret of parabramha
ocean of eternal bliss..meditate
look at the god in the head look above
bhakti oil in lamp
nadi wick
subtle discmn. flame of Light
nadis glass of lantern
bramharandra holes
discmn intelligence
one pointed
chidakasha 1:17:00
clean space I You will vanish
no subtle dicmn. no benefit
2:10:00
M rest in buddhi
if you do not know path to brahma..born again and again
2:15:30
I am body ..give up immediately..else atma never known
supreme oneness to be realised.
be sunk in water of dnyana
om-kar destroys M
indivisible
light of C
realsn of onkar=destruction of world
all what is known becomes joy.
eyebrows union
M steady dharana one pointed 2:33:00
no other means than Samadhi.
to make chitta firm..very difficult without sadhana 2:33:20
gold purified lustre
gold should be melted in the fire
unless intellect purified, contentment doesnt spring
chitta doesn't become steady
cannot free himself of delusion 2:38:00
2:41:00
renunciation
abolish idea of otherness
have idea of sameness
sex beasts
cashew seed outside
M seed outside samsara
sanyas
2:45:00
outside show useless
conquered desire true sanyasi
real sunrise...sky of C
bindu sound heard in the head
shabda brahma 2:51:00
shabda generated in akasha
by silence yoga accomplished
3:00:00
vairagya
not the least love for body
buddhi steady =sattva
Sadhana reqd for vairagya to be steady 3:02:00
practise
no attachment to matters f world
vairagya fire
then inner atmic splendour visible
steamer no reln with water
worldly affairs
firm will
indifferent to habits
sankalpa inferior to buddhi
vasana cause of birth
by clear understanding you come near to atma
blue green red
ips
burn to ashes the delusion of the M
no subtle discmn. not man
................................................................... ........................................................................................................
kaivalyopanishad
ि कमथणा ि प्रजया धिेि त्यागेिैके अमृित्िमािशुाः । ( त्यागेि एके अमृित्िं आिशुाः ) परेण िाकं निनहिं गुहायां निभ्राजिे यद्यियो निशनन्ति ॥३॥ ( यि् यियाः निशनन्ति) 2. Not by performing कमथणा rituals, or doing self-less work; not by getting progeny; nor by gathering wealth but by त्याग renunciation एके alone is immortality आिशुाः attained. परेण Higher than िाकं heavenly {pleasures} it is; निनहिं abiding in the गुहायां cave of intelligence-awareness, it निभ्राजिे shines by itself, independent of all. एके Only a few यियाः the self-controlled sages will निशनन्ति enter into it.
Mantra 4 िेदान्तिनिज्ञािसुनिनश्चिाथाथाः संन्तयासयोगाद्यियाः शुद्धसत्िााः । िे ब्रह्मलोके षु परान्तिकाले परामृिात्पररमुच्यनन्ति सिे ॥४॥ 4.Those who शुद्ध सत्िााः minds are pure, the संन्तयास योगाि् यिय self-controlled strivers who are united with renunciation, िेदान्ति निज्ञाि सुनिनश्प्ि अथाथाः come to clearly ascertain {& absorb} the deeper meaning of Vedanta { ie the identity revealing Mahavakyas of the Upanishads}. They परान्तिकाले in the end {at the time of death}, attain ब्रह्मलोके षु the world of Brahman पररमुच्यनन्ति get freedom from everything पर अमृिाि् & gain the highest nectar of immortality.
10. I am in all beings {the moving & unmoving, the flowing & the static, the horizontal & the vertical, all that is seen & unseen}; all beings are in Me. The one who सम्पश्प्यि् sees this clearly, he यानि attains the highest Brahman. There is no other means.
Mantra 11 आत्मािमरिंणं कृ त्िा प्रणिं चोिरारनणम् । ( प्रणिं च उिरारनणम् ) ज्ञािनिमथथिाभ्यासाि् पाशं दहनि पनण्डिाः ॥११॥
11. Keeping the mind (ego) as the lower block & Om { the indictor of Brahman} as the upper block, ज्ञािनिमथथि अभ्यासाि् by the steady, repeated practice of churning the knowledge in the mind, the wise man burns up all the cords of bondage.
16. That which is the Supreme, which is the Self in all, the great आयििम् support, the great abode of the universe; which is subtler than the subtle; which is eternal – That alone thou art; thou art That alone.
17. I am That Brahman that illumines the worlds of waking, dream & deep sleep. Realizing this, I am freed from all bondage, untied from all shackles.
12. I have no hands & legs {and yet} of incomprehensible power. I see without eyes, hear without ears. निनितिधरूपाः Devoid of forms, I know everything { all forms} ि च अनस्ि िेिा & there is none that know Me. I am ever the pure Knowledge.
23.2 एिंनिद्त्िा Having thus realised परमािथरूपम् the nature of the Paramatman { the supreme Self} - गुहाशयम् the in-dweller that resides in the cavern of the heart; निषकलम् who is without parts, {whole & homogenous}; अनद्विीयम् singular, non-dual; 24. समस्िसानक्षम् the witness of all { three states of being, three points of view, in all creatures in all worlds} सदसनद्वहीिम् beyond both existence & non-existence, शुद्धम् absolutely pure & untainted { without a trace of Maya}; I प्रयानि attain, become one with परमात्मरूपम्the very nature of Brahman.
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