The Chidakash Gita, verses 101-150
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 nill. 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 realise the truth about Jiva, we enjoy Ananda.
103. Those who have no guru, have not realised the truth. In this world there is no effect without cause. When the darkness in this world has appeared as light, that is called Jnana. Darkness is ignorance. Light is knowledge. Do not be a hypocrite and earn fame.
104. Say what you do and do what you say.
105. Before you die, leave the forest path and follow the royal road. When you are on your deathbed, 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 men come out of their mother's womb, tears trickle down their eyes.
108. All is Shiva. Justice and its opposite both are Shiva. O 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, Jiva communes with Shiva. When the doors are not closed, Jiva is separated from Shiva.
110. OMKAR is indivisible. Omkar is creation. Omkar 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 result is Ananda. This Ananda is the Satchitananda, Sri Nityananda, Sri Paramananda. Union of Jiva and Paramatma is Ananda, Yogananda, Paramananda, Satchitananda and Brahmananda.
113. You must see that God who is in the heartspace. Yes, you must see Him. You must see that Krishna who is eternal bliss (Nityananda). 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 for 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.
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 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.
119. Realise your Self. When you see another and yourself as different, it is delusion. Identify yourself with another. Realise 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, in the Pingala and in the Sushumna.
Ananda-Kundalini! Rise! The match is in the match box. Light is in the match. Rub the match and kindle the fire. Ajnana is darkness. Jnana 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.
The nerve of the third eye is the seat of Jnana. In this nerve is Jnana. In this nerve is sleep, Sushupti. In sleep, there is no wakefulness. Enjoy this sleep. Harmonising both Prana and Apana, enjoy the subtle sleep. Harmonising 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 Brahmarandhra in the brain. By such a breathing, kindle the fire of Jnana. 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.
121. 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 realise the subtle in the gross, that state is called Moksha. Mukti is the indivisible. Mukti is in the heart space. In the heart space 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. Realise the one Tatwa; Paramatman. Realise him by the 'internal eye'.
He is a man who has realised 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 in the Self. When SAT unites with CHIT, Ananda is realised. This Ananda is Vivekananda, Chaitanyananda, Sri Brahmananda, Paramananda, Sri Nityananda, and Satchitananda. What is manliness is the realisation of this Ananda. This is Brahma Jnana, Yoga Jnana, Kala Jnana. This Trikala Jnana is in the heart. In the heart is Mukti. Nityananda 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. O Mind! Leave off worldly pleasures and enjoy eternal bliss! O Mind! Leave off worldly joy and enjoy eternal joy! Enter into the eternal, O 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. O 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. O Mind! Perform karma without attachment. Being desireless, see the world.
125. Mean dispositions of the mind are senselessness. This senselessness is the pariah (outcast). Joking and mocking at others, hypocrisy, pride and envy, etc. are the pariah characteristics. He 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 recognise 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 realised 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 Buddhi. 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 Buddhi or Jnana. 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 intelligence is bestial. He is not a man who does not return what he has received.
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 fire. 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 realise 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. Realisation of OMKAR is the annihilation of the world. Realisation of OMKAR is the destruction of the Manas. When honour and dishonour 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 Jnana (wisdom).
135. 'Yukti' (skill) is like walking on foot. Shakti is that which enters the heart. Sannyasa 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 Buddhi. 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.
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 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 Buddhi 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'. They are merely animals. They have no virtue.
144. It is impossible to describe the pangs of death. Jnana 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, Jnanis have their attention fixed on Buddhi.
146. Manas (mind) is inferior to Buddhi. Buddhi 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.
147. Gas light has no lustre 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 Jnanis.
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, it throws it way. To such babies, pebbles and diamonds are the same. Similarly, to true Jnanis, 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.
Next: verses 151-200.