Nonduality

THE CHIDAKASH GITA (conclusion)

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 af raid of the world. A tiger or a cobra, when they see such a person, become calm, forgetting theirferocity. 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 them selves because of the 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 dif- ferent from one's Self. We have not striven for "Moksha".

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 consiousness. Bhakti should beinternal and it should realize the subtle.Then, a man becomes "desireless" and"sorrowless" . This state is eternal Makti.Let mukti be entered into by the path of Sushumna.


282. 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 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 inter nally.

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 mited. 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! To make Chittafirm isvery 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 annihi-lation) Samadhi. To those who are always sunk in the sugar of Jnyana, sugar does no texist 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 vibrationless, creating, maintaining, and destroying all. The vibrationlessness becomes one with reason. Reasonbecomes 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 wit hAtman. 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 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 Vasanat 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 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. Desireless 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 fortwall 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 abso- lutely 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 deve loped 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.


SRI NITYANADA - JAI!







GLOSSARY

Acharya: A spiritual teacher.(Acharya)


Ajna: The sixth chakrabelonging to the mind or sixth sense. (Ajna)


Ajnana: Ignorance.


Akash: Space. Ether. The first five elements evolved from the

Amrita: Ambrosia. Nector of Ananda Bliss. (Ananda)


Apana Vayu: One of the vital airs functioning below the naval. (Apana)


Asana: Seat. Physical pose or sitting posture. (Asana)


Atman: Self or soul. (Atman)


Avadhoota: A holy man of great renunciation.(Avadhuta)


Bhakti: Devotion to God. Devotional love of God.


Bindu: Point. Dot. Seed. Source. (Bindu)


Brahma: The Creator. The first person if the Hindu trinity of Brahma, Vishnu and Siva.(Brahma)


Brahman: The Absolute. The supreme reality.


Brahma Nadi: Innermost subtle nerve or pranic channel within spinal column.


Brahmanda: Universe. Lit. the egg of Brahma. (Brahmanda)


Brahmananda: Bliss of Brahman. (Brahmananda)


Brahmarandhrara: Abode of Brahma, located in the opening on the crown of the head.


Brahma Vidya: Process of attaining knowledge of Brahman. (vidya)


Budhi: Intelligence or discriminating faculty. (Buddhi)


Chaitanyananda: Bliss of supreme consciousness. (Caitanyananda)


Chakra: Center of subtle energy in human system. Wheel. (cakra)


Chidakasha: Consciousness in its' aspect as limitless and unbounded knowledge and intelligence. (Cidakasa)


Chit: Principle of universal intelligence or consciousness. Knowledge. (Cit)


Chitta: Mind stuff. (citta)


Dharana: Concentration of mind. (Dharana)


Ekadashi: The eleventh day after the full moon or new moon, which a devotee spends in full or partial fasting, prayer, and worship. (dkadasi)


Ghatika: Period of twenty-four minutes.


Gingilly: Fickleness of the mind.


Gokul: Town on the banks of Januna River where Sri Krsna spent his childhood among the cowherds.


Gokulnanda: (Epithet for) Krsna-the bliss of Gokula.


Govardhana: Hill near Vrndavin which Sri Krsna lifted with is finger to protect villagers from a deluge of rain.


Gunas: Qualities of material nature. (gunas)


Hara: An epithet for Siva. (remover of death).


Hare: A direct address to God.


Hari: Lit. thief of sins; Lord of the outer nature.


Haridwar: A sacred place on the banks of the Ganges, at the foot of the Himalayas. (Hardwar)


Hatha Yoga: The system of yoga for gaining control over the physical body.


Hridayakasha: Unbounded heart expanse.


Ida: The subtle nerve current (nadi) flowing through the left side of the body.


Indriyas: The ten organs of perception and action.


Jagad: World; Universe.


Japa: Repetition of God's name.


Jeeva: Individual Soul (jiva) (jeevatmajivatma)


Jeevanmukti: One who is liberated while still in the body.


Jnana: Wisdom and knowledge.


Jnyanis: One who has realized the Absolute through knowledge and wisdom and discrimination.


Kapha: Phlegm; one of the three humours.


Karma: Action; the law of action and reaction.


Kasi: Holy City of pilgrimage for Lord Shiva.


Kumbhaka: The suspension or cessation of breath.


Kundalini: The primordial cosmic energy in each individual.


Lakh: A hundred thousand.


Lakshmana: Brother of Sri Rama.


Maha: Great.


Maha Santi: The Great Peace.


Mahatama: Realied man of God. (mahatma)


Maheshwara: Great Lord; epithet of Siva.


Manas: Mind.


Mantra: Sacred syllables or sounds through which one attains perfec tion by their repetition and reflection.


Mathura: Holy district where Sri Krsna was born.


Maya: Illusion; cosmic veiling power of God.


Moksha: Liberation.


Mukti: Liberation.


Muladhara: Lowermost, root chakra. (muladhara)


Nada: The primal f irst vibration from which the manifest arises.


Nadi: A channel of subtle pranic current.


Nirvikalpa: The silence of mind when no thoughts or imaginations arise. The highest state of Samadhi in which the aspirant realizes his total oneness with Brahman.


Nityananda: Eternal Bliss. (Nityananda)


Nityatma: Eternal soul. (Nityatma)


Omkar: The most sacred sound vibration symbolizing Brahman or God.


Para-Brahma: The Supreme Brahman. (Param Brahma)


Paramahansa: Realized Soul; highest class of sunnyasins.


Paramananda: Supreme Bliss.


Paramatma: The Supreme Self.


Pariah: Outcast in Hindu social system.


Pindanda: The world of the body; microcosm as opposed to the world of the COSMOS.


Pingala: The subtle nerve current (nadi) flowing through the right side of the body.


Pitha: One of the three Ayur-Vedic humours.


Pooraka: Inhalation of breath. (puraka)


Prakriti: Primordial Nature; Matter which in association with Purusha creates the universe.


Prana Bramanda: Life force; vital air.


Pranalinga: Essential energy of the universe embodied.


Pranava Omkara: sacred sound vibration symbolizing Brahman or God.


Prana-Vayu: Vital air which pervades the upper body.


Pranayama: Science of control and regulation of vital and physcial breath.


Prema: Divine Love of the most intense kind.


Purushartha: One who transcends the gunas.


Rajas: One of the three gunas; the active quality of nature.


Raja: Yoga King of Yoga. Name applied to Patanjali's system of yoga.


Rechaka: Exhalation of breath.


Satchitananda: Being, consciousness, bliss (three aspects of Brahman).


Sadananda: Bliss of Eternity.


Sadaka: An aspirant devoted to the practice of spiritual discipline.


Sadhana: Spiritual discipline.


Sadhu: Holy man; term generally used with reference to a monk.


Sahasrara: Thousand-petalled lotus region in the top of the head where Kundalini Shakti unites with Lord Siva.


Samadhi: State of total absorbtion where the Absolute is experienced beyond all duality.


Samsara: The cycle of birth and death.


Sankalpa: Thoughts, desires and imagination which arise in the mind.


Sanyasi: A renounciate; order of renounced life.


Sat: Being, truth, existence,that which undergoes no change.


Satwa: One of the three gunas; the quality of light, purity and goodness. (sattva)


Seeta: Divine wife of Rama.


Shabda: Sound.


Shakti: The creative energy of the absolute, a name of the Divine Mother. (sakti)


Shanti: Peace.


shiva: Two being Brahman and Vishnu.


Shiva Linga: Sacred symbol of the merging Of God with form into the formless God.


Shraddha: Great Faith (sraddha). Also, a religious ceremony in which food and drink offered to deceased relatives.


Siddha: Perfected being.


Siddhi: Perfection. (Refers to yogic mystic attainments)


Sookshma: Subtle elements.


Sthoola: The gross body of five elements. (stula)


Sushumna: The most important of the nadis corresponding to the spinal column in the subtle body through which the awakened spiritual energy (Kundalini) rises.


Swadhisthana: Second chakra; one of the centers of subtle energy.


Swarajya: Self Mastery.


Tamas: One of the qualities of nature, inertia, tendency for concreteness.


Tapas: Austerity.


Taraka: Refers in raja yoga to the light between and in front of the eyebrows, which is seen in meditation.


Tatwa: Reality, element, essence, principle. (tattva)


Tat Wam Asi: Famous aphorism of Chandogya Upanisad "That Thou Art".(6.8, 6)
(Tat Tvam Asi)


Upanayana: Inner initiation; ceremony in which the Guru initiates the disciple into spiritual life.


Varaigya: Detachment; dispassion (vairagya)


Vasanas: Subtle tendencies of the mind which give rise to desires. (vasans)


Vatha: One of the three Ayur Vedic Humours.


Vayu: Air; vital air.


Vedanta: Lit: The end of Knowledge. One of the six systems based on the Upanisads. (vedanta)


Vijnanya: Knowledge; practical knowledge.


Vishnu: Maintainer and Preserver of all creation; second God in Hindu Trinity.


Viveka: Discrimination.


Yajna; Vedic Sacrifice; sacrifice.


Yantra: A geometric pattern used for attunement to aid inner visualization and meditation.


Yoga Nidra: Meditation sleep, a light form of sleep peculiar to yogins which allows them to withdraw from the external world while retaining use of their mental powers.


Yukti: Skill; cleverness; device; also union or yoga.

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