THE CHIDAKASH GITA
Contributed by M,
as received from Bob Crowder
Sky of the Heart: Jewels of Wisdom from Nityananda
In Divine Presence
THE AIM OF THE BOOK.
Let Jeeva, realizing the right and the wrong, the gross
and the subtle, the merits and demerits, through peaceful
means, realize the ideal of this book. Let this ideal be
always remembered in the sky of consciousness. Being born
as human beings, what is our duty? Knowing all, let peace
be attained. In this highest birth as human beings, let
us realize through paramount faith who this "I"
is. Let us attain eternal peace. Let the restless mind
work in perfect peace. Let peace be above worry and
difficulty. Let peace be realized in formless God. Let
purity of mind be attained that you may be happy in this
world and the next.
OM is all, OM is eternal, OM is the perishable maya, OM
is the supreme in all OM is the eternal dweller in the
ATMAN, OM is that at whose feet everything must be
offered. OM must be realized by the one pointedness of
mind -- let this be universally accepted, even by those
who are immersed in things worldly. Let those who have
realized this forget their own realization. For those who
have realized this, there is no difference between the
wise and the ignorant. The philosophy of this book is
connected only with the words it contains. The wording of
this philosophy is not intended to change the convictions
of a man, already fully established. It has nothing to do
with the inner life of man.
By knowing the aim of the book, one's greatness is not
increased. By not knowing, it is not lessened. Knowledge
or no knowledge, there is no difference between the two.
Let these words be pondered over by introversion. Let
these words be moving internally in our mind. These words
are not directed towards anybody. Let these words return
from whence they arose.
Om is the Para-Brahma. OM is the eternal TRUTH. Om is
absolute Jnana. OM is the creator of the universe. Om is
the protector of the universe. OM is the destroyer. In
OM, creation is merged.
Swami Nityananda, the author of the book, is neither
affected by the merits of the book nor by its demerits.
He is perfectly above all, success and failure, etc.,
This book is published for the purposes of clarity and
for sharing Swami's love and grace with all.
It is recommended that the reader meditate on each little
paragraph to understand what Swami's words mean to each
SRI NITYANANDA SAT-GURU MAHARAJ, your PRESENCE LIVES
within my heart.
CHIDAKASHA GEETHA OF THE SOUL
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
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 soulfire.
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.
NOTE: See Page 40 for Glossary.
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
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 upgoing 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.
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
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
18. The Supreme Light and the Universal Light are
19. From a plank, are manufactured tables, chairs, etc.,
etc. So also, Brahman is the primoridal 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.
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
Benarese and Rameshvaram, a man cannot attain Mukti. what
is essential is keeping the mind steady for a moment by
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 camot 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
35. You must not leave the feet of a guru. Your mind
should not flicker like the reflection of the sun in the
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
cannon shot. Without yoga, liberation from karma is
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 desireless 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
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.
Bhakt i 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.
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
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
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 Sanyasis want some Siddhi, i.e., power acquired
through yoga or tapas. An Avadhoota does not want
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
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
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)
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 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 benef it. 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 indivisble. 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. 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. Truly, 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 everyday. 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
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 c-an secure a passing grade in
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 people are fond of
sexual pleasures like beasts. Even those who have reached
the middle state, are less than onefourth of the people.
Good deeds are very few in this world. Evil deeds are
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 Bhagavadgeetha; nor by putting on red clothes; nor by
discussing God with whomsoever he mets.
79. If gold is melted in f ire, it shines with lustre; 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
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 (Jnyana). 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 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 mans 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 mans 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, everyday 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