Bhagwan Nityananda

CHIDAKASHA GITA

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.

Explanation: – A Jnanis (the enlightened one) mind is perfectly calm. To him, all differences are dead and gone. He is indifferent to the three fold state-wakefulness, dreams and sleep. Jnanis are awake to the spiritual world and sleepy towards the temporal world. Jnanis are always in the Supreme Bliss of Samadhi. The Sun and the Moon are the same to them. The Idea of Duality has been completely annihilated in them. To them, it is always sunrise. They eternally experience the dawn of the glory of the ATMAN in the sky of consciousness. When a glass-chimney is covered with smoke, it cannot reflect light but when it is washed well, it reflects light. Similarly, when the impurities (carbon) of the mind are removed by meditation, the mind reflects the Divine Light of the Celestial Knowledge.

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 colour, the second, blue, and the third, green.

Explanation: – The three most important nerves of the body are the Sun or the Sunshumna the Moon or the Ida, the Star or the Pingala. The Ida is right, and the hollow canal that runs through the centre of the spiral cord, is the Sushumna. The Sushumna is red in colour, the Ida, blue and the Pingala, green.

3. Where these three nerves meet, is the heart-space. As we go on practising, (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 .

Explanation: – The place where these three nerves the Ida, the Pingala, and the Sushnmna-meet, is what is called "Hridaya-akasha" (the heart-space). This heart-space is where the "Ajna", the sixth lotus of the body, is situated. The Ida, the Pingala, and the Sushumna meet in the "Ajna". The sound that is heard during the practice of Yoga is called the "Bindu-sound". This sound will be respectively like that of a harmonium, a drum or a fiddle. These sounds are ten in number and they are the one, indivisible.

4. Just as camphor is consumed by the flames of fire, so also, mind must be consumed by soul-fire.

Explanation: – First we see a tablet of camphor. We apply fire to it; soon the camphor disappears. Similarly, we perceive the mind to be separate, in the beginning, from the soul; as yoga practice continues, mind will be slowly merged in the ATMAN. At long last, it will be one with the spirit.

5. The copra, detached from the shell, makes a dull sound when shaken; so the Body and Soul must be thought of as separate. The first is light; by that light, all vices are consumed.

Explanation: – When the kernel is fresh, it is closely attached to the shell; but when the kernel is quite dry, it becomes detached from the shell and makes a dull sound when the coconut is shaken. So also, by practice, the soul is felt to be separate from the body. By the Yogic-Light, all our views are absorbed. The Manas will then be pure like the burnished gold.

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; when we breathe in, it is the Breath of OMKAR. Breathe of OMKAR is the Manas (Mind).

Explanation: – Breathing should be scientific. We should draw the inhaling breath like the drawing of water from a well. The exhaling breath should be let down like a bucket into a well. When we breathe out, the exhaling breath will be full of the impurities of the body (carbon). The in-drawing breath is pure and it must be drawn in, to the accompaniment of the sound of OMKAR. The Breath of OMKAR is what is called true Manas.

7. Manas is Jeeva; but their positions are different. Jeevatman is Paramatman.

Explanation: – Manas when pure is one with Jeeva. But their positions in the human body are different. The place of Manas is below that of Jeevatman. Jeeva is in the whole body. Paramatman is in the whole Universe.

8. A man or women should be educated. What is education? Jeeva should know the secret that He is the Paramatman.

Explanations: – That which we get in schools and colleges is no real education; that by which we recognise the unity of Jeevatma and Paramatma is real education. That which we ordinatily get is called "Apara-Vidya" (Inferior Knowledge); that which we get from a spiritual preceptor is called the "Para-Vidya" (Superior Knowledge). Man or Woman must be educated in the spiritual education i.e. they must realise the unity of Jeeva with Siva. This is real education.

9. Paramatman is in Jeevatman. The real Mukti is to know the subtle in the Gross.

Explanation: – Jeevatman appears to be gross by his conjuction with the Gross (the body). When by the practices of Yoga. He detaches himself from the Gross, He realises that he is the subtle and one with paramatman. What is real Mukti is to perceive the Subtle in the Gross. For Mukti to be attained, the first essential is that the idea of Duality must completely be annihilated. To see light in darkness, to perceive Truth in untruth, knowledge in Ignorance is what is called Mukti.

10. We should leave off the gross sleep and sleep the subtle sleep. We should enjoy the sleep got from the practice of Pranayam.

Explanation: – There are two kinds of Sleep. The first sleep is of ordinary men; this sleep is called "the gross-sleep". The second sleep is of the Yogis; it is called "Yoga-nidra" which is the "subtle sleep". They may respectively be called "Ajnana Nidra" and "Jnana Nidra". A man must enjoy Samadhi which is the spiritual sleep. This is the goal of life.

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.

Explanation: – Just as the movement of the wheels of a clock are internal and not felt by the eye, so also, the movement of Prana must be internal. When the external breath is internalised, one develops in oneself that power which governs the Universe. He then feels that the entire Universe is in himself. Such a man realises the Eternal Truth that sustains the Universe.

12. Just as we see the sky reflected in the water kept in an earthen pot, so also, to the internal vision, the sky of consciousness becomes visible.

Explanation: – The outer sky (space) is called the "gross space"; the inner sky (space) is called the "Chidakasha" or "Subtle Space". Just as the infinite sky is visible in the water kept in an earthen pot which is finite, so also, the Infinite God can be experienced in the heart-space of man who is finite.

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.

Explanation: – To a dog, there is no difference between the food cooked in a gold vessel and that prepared in an earthen vessel. It does not think that the former is better than the latter. Similarly, to a Jnani, there is no difference between things superior and inferior. He has lost the sense of Duality. Earth and Gold are the same to him.

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.

Explanation: – The Sun makes no difference between salt-water and fresh water; in both, we see the disc of the sun equally reflected. So to a Jnani, all are equal; the rich and the poor, the great and the small. He has no sense of Duality. This should be a matter of experience and not hearsay.

15. On a tree, grow numberless flowers; the flowers all perish; but the tree does not perish for a long while. The visible is like flowers, the Invisible is like the tree.

Explanation: – Flowers appear from the tree; a tree does not grow from the flower. Like the flowers on the tree, the visible world is produced from the Invisible God. The visible world is perishable like the flowers; the Invisible God is Imperishable. He 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 (Buddhi) is the side of the box. We should rub the Manas against. Buddhi and then we get the Kingdom of the Self which is the same as the Liberation from the cycle of birth and death.

Explanation: – Just as the fire is produced only when the matches in a match-box are rubbed against its side, so also, the fire of Jnana can be enlightened only when the Manas in man is rubbed against Buddhi i.e. when Manas is subjected to Buddhi. Manas is the match. Intelligence (Buddhi) is the side of the box. When manas is subjected to Buddhi and the subtle discrimination is developed in man, the Kingdom of the Self which is the attainment of Mukti (Liberation from the cycle of birth and death) is realised. The attainment of the ATMAN is the aim and end of human life.

17. A man should be quite indifferent to honour and dishonour. He should not have the least love for his body; such a man will see the Supreme being in everything and everywhere.

Explanation: – So long as a man thinks that he is this perishable body, he is mindful of honour and dishonour (Duality); when he has thoroughly dismissed the wrong idea that he is the body, then he has become a Mukta i.e. a liberated soul. When this state is attained, one perceives the God everywhere and in everything. He is the ALL and the ALL is He.

18. The Supreme Light and the Universal Light are identical.

Explanation: – The Universal spirit is nothing but the supreme light which the Yogis say, surpasses the light shed by crores of suns, shining simultaneously in the sky.

19. From a plank, are manufactured tables, chairs etc, etc. So also, Brahman is the primordial substance (tatwa) from which numberless worlds are formed.

Explanation: – Brahman is the root-cause of the Universe. Just as tables and chairs are manufactured from a plank which is the original substance, so also God is the substratum of Creation. He is the Primordial Substance from whom everything had its birth. Numberless world are from Him.

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.

Explanation: – Manas and the ATMAN are the same in all people, At the beginning and at the end of Creation, all are the same; only in the middle stage, all these difference become manifest. It is these differences that make up the Maya. All men will realise the Highest at one time or the other. The difference is only in time. At the end of Creation, all will be merged in PARA BRAHMAN.

Contd.