THE CHIDAKASHA GITA OF BHAGAWAN NITYANANDA II
21. Fire, Air, Water and Earth are common to all. These may be used by all people alike. Similarly, pump-water may be used by a brahmin, a pariah, and children alike.
Explanation: – Fire, Air, Water and Earth are common to all. These may be used by all people alike. In the same manner. God is Common to all. He is the Universal Father and He can be attained by all alike, without the distinction of caste and creed, may he be a pariah, or a Brahmin. Like the pump-water which can be used by all – a pariah, a Brahmin and children – so also, Godrealisation is the common property of all.
22. Manas is the gingilly; Buddhi is the oil mill; amrita (ambrosia) is the oil.
Explanation: – If the fickleness of the mind (gingilly) is destroyed by the power of Buddhi (oil mill) the resulting firmness of will is the immortal state of Mukti. (Sthitha Prajnata). Like the gingilly which is crushed in the oil mill and the oil thus derived, a man must subject the Manas in him to the mill of Buddhi and the resultant will be the ambrosia of Mukti. (Supreme Bliss of God).
23. Buddhi is the king; Manas is the minister; Manas should be subordinated to Buddhi.
Explanation: – Buddhi is superior to Manas in man. Just as the king is the master of the minister and not the minister, the master of the king, in like manner, Buddhi is the lord of the Manas and the Manas should be subordinated to Buddhi. When a man is led by his Manas, he is an "Ajnani"; when he is led by his Buddhi, he is a Jnani. This is the precept of the Vedanta.
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 in not directed towards himself but towards the passers by.
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 in not directed towards himself but towards the passers by.
Explanation: – Just as it is difficult to drive a horse-carriage along a road which is crowded by five or six thousand people, it is difficult to concentrate the mind to "one-pointedness", when one is in the world, immersed in things worldly. Such a man must be very careful about himself. He must be like a cyclist whose attention is not directed towards himself but towards the passerby. Likewise, a man who is in "Samsara" must not think about himself but about others. To be in the world and not be of it, is an extremely difficult feat. A man who is full of desires, finds it extremely difficult to extricate himself form the clutches of desire.
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.
Explanation: – When a man is of the highest realisation, he sees God inside him, outside him, all round him. He sees the god in ALL and the ALL in God. Such a man is above the frailties of the world. He is perfectly calm. All mental modifications (vrittis) have been annihiliated in him.
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 be regarded as the King, Buddhi 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 has started. We must return the thing we have borrowed.
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 be regarded as the King, Buddhi 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 has started. We must return the thing we have borrowed.
Explanation: – A perfect Jnani is not subject to the desires of the world. He has completely annihilated the desires in him. Hence, like a fried seed which does not sprout, even though sown in earth and well watered, desires in a Jnani never arise and toss his mind to the winds. He cannot return to worldliness, inspite of himself. Man without desires, is no man just as a lamp without oil is no lamp. A desireless man is one with God. Before the light of the sun, the light of the gaslight fades into nothingness. The light of the sun is the all in all. Likewise, Buddhi must be the all in man. Manas must be subordinated to Buddhi.Buddhi must command and the Manas must obey Buddhi's command. Buddhi must guide the Manas and the Manas must follow Buddhi's advice. Buddhi's role must be that of the Prime-minister to the king. Just as the king follows the advice given by his primeminister, so also, Manas which can be compared to the king, must follow the advice given by Buddhi which can be compared to the prime-minister. Just as a tree without fruits is of no avail, so also, a man without the knowledge of the eternal Truth is of no use. Such a man is no better than an animal. In this world, there is no effect without cause. God is the Cause of creation and the effect is the visible universe. Likewise, without a Guru, who is the cause, Jnana cannot be attained which is the effect. In darkness, light persists. God who is the substratum of all creation, is in all worldly things which are immersed in the darkness of Maya. Realisation of this Truth is seeing the light in darkness. What is darkness is ignorance ; light is knowledge. He who knows himself is a Jnani. It is our first and foremost duty to return to that place from whence we have taken birth. We originated from God and it is our bounden duty to return to him in this very life. The thing we have received from God is the soul; we must return it to him by being one with the God-head.
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, 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 water in the well. The Guru who exists in the heart of all beings is the Jagat-guru (Universal Preceptor).
Explanation: – A Guru is he who leads a man to divinity from the thorny path of the world. Such preceptors are of two kinds. The one is the primary preceptor; the other, the secondary. The mind is the primary preceptor because it is the mind that is responsible either for the good or bad of man. The Guru who initiates is only a secondary preceptor. God, the Creator of the Universe and who dwells in all beings, is the 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 stone 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 realisation, he must begin to teach others.
Explanation: – 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. To be a Guru, one must realise the Great Self. The outer decorations of his body have no connection whatsoever with the internal working of the mind. To be a Guru, one must say what he does and do what says. One who talks "Brahma Jnna" and gives stones to his disciples is not a Guru. What he has acquired, he must impart it to his disciples if one is to be a real Guru. First one must practice and after realisation, 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.
Explanation: – One who has thoroughly wiped off the idea "I am the body" is fit to be a Guru. Such a Guru is one with God. But ignorant people differentiate between a Guru and God. A real Guru is one who has become one with God as sugar with milk; as salt with water. There is none higher than such a Guru. God is such a Guru and such a Guru is He.There is none higher than such a Guru and such a Guru is He.
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 Mukhi if he simply repeats "Rama, Krishna, Govinda" for a thousand years. He must repeat it heartily (knowing the secret).
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 Mukhi if he simply repeats "Rama, Krishna, Govinda" for a thousand years. He must repeat it heartily (knowing the secret).
Explanation: – We can know a thing only by experience; by simply hearing of it or by seeing it, we cannot know its true nature. The taste of sugar cannot be known unless we taste it. Similarly, we cannot know God by simply repeating his name even for a thousand years. But by repeating his name "Rama, Krishna, Govinda" mentally and with a sincere heart, we can attain Mukti. The most essential thing is sincerity.
31. Cow milk can never be bitter; the stone fixed in the earth cannot speak; by visiting places of pilgrimage like Benaras and Rameshwaram, a man cannot attain Mukti. What is essential is keeping the mind steady for a moment by introversion. Seeing earthern 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.
Explanation: – God-realisation is ever sweet like the milk of the cow. It is SAT-CHIT-ANAND (Knowledge-existence-bliss). A Guru can talk and initiate us but an image fixed in the earth is quite unable to do so. Hence, visiting holy places cannot be the cause of Jnana which can be got only by the initiation from a Guru. The bad tendencies of the mind should be annihilated; the power of discrimination should be increased. Viveka (discrimination) should always be experienced. Seeing earthen and stone images is not seeing God. What is essential is keeping the mind steady by introversion. It is mind's hallucination to 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 by knowing the aim and end of life. The end of life can be realised only by the attainment of the ATMAN. We must know the good and the evil, the right and the wrong by developing in us the power of discrimination. Knowing all, peace must be attained which is the goal of life.
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 some days but without air (breathing) a man cannot live even for a few seconds.
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 some days but without air (breathing) a man cannot live even for a few seconds.
Explanation: – Doors are essential for a house; fire is essential for heating; air is essential for burning; food and sleep are essential for the physical body. Similarly, Prana is quite essential for life. Without Prana, there is no life.
33. Destruction of the world means transforming it into vayu (air with its blue colour); Raja-yoga is the place of indivisible Monism. If you enter the ONE, you lose sight of the MANY.
33. Destruction of the world means transforming it into vayu (air with its blue colour); Raja-yoga is the place of indivisible Monism. If you enter the ONE, you lose sight of the MANY.
Explanation: – When the world is destroyed, it ends in Vayu i.e. transformed into the blue air. By Raja-yoga a man will realise the ONE. Forgetting the MANY. Such a man will be one with the God-head forgetting the world and its attachments (many). He will then know the secret of absolute Monism.
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.
Explanation: – In the Infinite, there is no finite. God is the one infinite and when he is realised the finite world ceases to exist. To a Jnani, all are equal i.e. he feels no difference. To a Ajnani i.e. to one without realisation, all is different. He is not free from duality. To a good mother, the good and the bad children are one and the same. A man of realisation feels no distinction between good and bad people; he loves them all, equally.
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.
Explanation: – When once you have approached a Guru, your faith in him must be rock-like, undeterred at all times. Your mind must never waver like the reflection of the sun in the shaking water. The mind must be firm in its faith to one's Guru.
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 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 cannot shot. Without Yoga, liberation from Karma is impossible.
Explanation: – A man's mind must be kept under control like tank-water; it must not be left uncontrolled like sea-water. To a man of realisation, there is neither good nor evil; good and evil are the creations of the mind. Good thoughts make good men; evil thoughts make evil men. God is he who is perfectly impartial and indifferent towards good and evil. He is the cause neither of good nor evil. Buddhi and Jnana are the divine faculties in man. They are inherent in all men alike. One who has the armour of good thoughts is invincible. In order to free oneself from the Bondage of Karma, there exists only one means-the path of Yoga.
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 Paramhansa; he is a Yogi; he is a Sanyasi; one who has conquered Desire is a true sanyasi; only a desireless man is fit to be a spiritual teacher.
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 Paramhansa; he is a Yogi; he is a Sanyasi; one who has conquered Desire is a true sanyasi; only a desireless man is fit to be a spiritual teacher.
Explanation: – Without realising God who is the eternal Truth, Bondage of Karma will not leaves us. A Sanyasi is he who is internally pure. There are many hypocrites in this world, disquised as Sanyasis. They are ignorant of the eternal Truth. They not only deceive others but deceive themselves. The test of a true Sanyasi is that he is pure in words, pure in thoughts, and pure in deeds. He possesses this three fold purity. Such a one is known in Scriptures as a Yogi, Sanyasi or a Paramahansa. A Paramanhansa is perfectly desireless. Only such a 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.
Explanation: – Many people are satisfied when they hear and read what others have said or written about God. That is not enough. Just as a man must eat for himself to satisfy his hunger. So also a man must practice for himself if he is to realise God.
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.
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.
Explanation: – God's gifts to man are equally distributed; one man has not more and the other has not less. God is impartial in giving gifts to men. The power of thought, the ears, the nose, the hand, the eye, etc., are the same to all alike.
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.
Explanation: – 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. Similarly, Manas, Buddhi, Jeevatman and Paramatman are different. The function of the one cannot be done by the other.
Contd.
