The Chidakash Gita, verses 251-286
251. Atma is not perceived by the senses. Atma is quite different from the senses. It is perceptible to Jnana. It is free from the body idea. Those are yogis who know the true nature of the senses and behave according to that knowledge. Those are called the Mahatmas. What they utter is Veda word. They are like the seeds of the tamarind fruit. The tamarind matter is sticky to the touch. But the seed is perfectly pure. The heart of a Mahatma is like the tamarind seed perfectly pure. These Mahatmas are ever young. For a Jnani, there is no age idea.
252. Fill a lamp with oil and light the wick. When the oil becomes less, the wick comes lower and lower and the light becomes less and less. If you again supply the lamp with oil and light the wick, the light shines as before.
Similar is the internal life of a Jnani. Their mental life is like butter placed in water. The butter does not sink in water. It floats above water. The body is like the water and the butter, the soul. Subtle intelligence should be concentrated in the head. The intelligence should be concentrated at the top of the Sushumna. Both the mind and Buddhi should be in the head. The mind must be in the Buddhi and Buddhi in the mind. Discrimination is from Buddhi and from discrimination is effected the union of Jivatman and Paramatman.
253. From one coconut, many coconuts are produced. If you cut the trunk of the coconut tree at the bottom, the production of coconuts ceases. Vasana (attachment), which is like the trunk, should be cut at the root by the axe of discrimination. Then comes peace. The characteristics of Sadhuguna, Satwaguna, and peace and all such qualities, come from non-attachment. When Buddhi becomes steady, it is called Satwaguna. Sat (truth) is like letters engraved in stone. The talk of the worldly is like letters engraved on a chalk slab.
254. Once the well should be emptied of its water. All the mud should be removed. The water which then comes is the purest. Jnana is like this pure water. Once you burn away the thought of 'I' and 'mine', then non-attachment to the objects of the senses will result of its own accord.
255. When a man has learnt to write on paper, he need not practice writing on sand, spread on the ground. Similarly, when a man has attained Brahman which is qualityless, he does not descend to Brahman with qualities. When the milk has been changed into buttermilk, can the latter be again converted into milk?
256. Those who have come to buy the milk, should not ask what the price of the cow is. Similarly, those who hanker after Atma should not bother themselves about the body. The man who has attained the Atman is like the dry kernel within the coconut (he has no attachment to the body). When the rope is burnt to ashes, it cannot be made into a rope again. No man can do evil to another man. Atman will be good or evil according to his own thinking. When we say some other man is the cause, it has a subtle meaning. The boat must be pushed off with the hand that it may move. Similarly, there must be some one as guru for Atma knowledge. When the boat has reached the opposite bank, the boatman's help is no longer needed. How is the boat in the water? So is the Atman in the body.
Suppose the feet are dirty with mud. In order to wash off the mud, we must go to a place where there is water. If you fear to touch the water, how can the mud be washed away? You cannot produce sound with one hand only. When both hands strike against each other, then you are conscious of an energy (sound is produced).
Although all fingers are not of the same size, when you take your meals, they come to one size. So, when your experience ripens, you see the one, indivisible. Faith in the guru is like the cry of a jackal. Just as the cry of all jackals is similar, so also are the hearts of all Sadhus similar. The water in the well is the same at all levels. There are not two waters in the same well. So also, the life energy is the same in all mobile and immobile beings. Likewise, the energy in the sun and the moon is the same.
Atma is in space and space is in Atma. Those who have realised this, will sing with joy. They know the Ananda Kundalini. They will try to discover where this Kundalini is. They will join it by Pranayama after finding it out. They must join it by repeatedly performing Pranayama. They must realise Bhakti. They must realise Mukti. They must conquer both birth and death and must forget all. One must conquer death and things allied to it. One must understand the true nature of Maya. One should realise Nityananda (eternal joy). O Mind! Become one with this eternal joy. Enjoy such a mind which has become one with this eternal joy. Become one with the Supreme Being. O Mind! The external world must melt and become one with the Supreme Being.
One who has become one with the Supreme has accomplished the object of his birth. One must concentrate his mind on the Supreme. One must become one with the Supreme. Wakefulness, dream state, and sleep state must melt in the Supreme and become one. The power of discrimination (Buddhi) is the key to self knowledge, and that key must always be in the hand. Just as a man, possessing a treasure box, must be very careful about the key of the box, so also, Buddhi must be concentrated in the brain. The water is hot only so long as it is kept on the fire. But when the vessel is kept on the ground, the water becomes cooler and cooler. Our Buddhi must be like the water placed over a fire. Similarly, faith should be constant. Jiva is like a calf tied in a room. The calf is always very eager to go out of the room. So also, Jiva is very eager to drink Jnana which is like Amrita (ambrosia).
257. Dharana is the means by which Buddhi's power of discrimination is increased. Dharana is the path to Mukti. Dharana is the path leading to the highest. Prana (life energy) to become steady, Dharana is a means. When life energy becomes steady, the mind becomes steady. When Prana is given an 'upward' direction, then Jnana enters every nerve and peace is the result. Then nature and the subtle become separated. Then powers resulting from yoga peace of mind, forgiveness, patience - these are experienced in Buddhi. Those who practice constant Dharana feel that the whole external world is existing in themselves. One should, being quite steady in mind, be enjoying eternal joy (Nityananda). Atma is beyond all karmas and formality. Karma is that which is done without attachment.
A man is free from sin if he performs karmas disinterestedly. Karma is that which is done by the knowledge of Atma who is actionless and passionless.
258. Atma is not perceptible to the senses. It is perceived by intelligence (Buddhi). It is not perceptible as a thing with form and qualities. To those whose attention is fixed on the body, it is very difficult to attain peace. It is also very difficult for them to see the Atma. The attention towards the visible should be lessened. The love towards the invisible should be increased. So long as the attention is directed towards the visible, pain and pleasure may appear to be dual. But when the attention is directed towards the invisible, the sense of duality will disappear.
259. The sacred syllable OM is like a storm in the sky. OM is without beginning or ending. Omkar is like a stage manager in a drama. As it works through the bodies of men, those bodies are pervaded by Omkar. This syllable is inside us, outside us and everywhere. It is the cause of everything that exists. We need not bring it up to consciousness anywhere. That sound exists in everything. We need not recall it separately to memory. This energy is not divisible but indivisible.
This sound exists in every animal. Whatever sound is produced by animals, it is nothing but Omkar. What is called Pranava is another name for Omkar. When it is united with Prana and moves in the body, it is called Pranava. When nature and the subtle (i.e. physical and non-physical) Sthoola and Sookshma are separate, it is Pranava. When we feel both to be one, then it is called the feeling of oneness. This is identical with Omkar. At that time, one sees the ONE everywhere. That which you worship with faith, becomes ALL.
260. That energy called Omkar pervades the universe and is formless. It is the light in ALL and light of ALL. Ignorance and knowledge are mere phantoms, not realities. Happiness and misery will never touch a man who has realised the oneness.
261. If you have Manas, you want everything. If you have no Manas, you do not want anything. If you have Manas, God becomes a separate being for you. When you have merged Manas in Buddhi, you have no separate God. All appears as one. If you have desire, you want a separate God, because God's help is necessary to accomplish your desire. Then the Manas goes after the various objects of the senses and causes doubt about various matters. Then one feels the necessity of an idol or image. Cause and effect appear to be two separate categories. The image worship is due to Maya or ignorance.
262. What is called Akash is in the upward direction. What is called 'male' is a subtle state. What is called 'female' is nature.
263. Men who have no desire, need not have a separate God. They need not strive for anything. When the mind runs after various objects of the senses, to bring the mind to one-pointedness, what is called the practice is necessary. Man should concentrate on Buddhi as long as there is the beating of the pulse in man, and as many times as the pulse beats. The Manas should not be united with the senses. Whatever you may do, your mind should be concentrated inwards upon Buddhi. In order that a man may not be drowned in water, he must learn how to swim. Maya should be conquered by the Supreme Maya. What is Maya? When the Manas runs after sense objects a variety of desires is created. It is you that clings to the coconut tree. The coconut tree does not cling to you. Similarly, has Maya hands and legs to catch hold of you?
264. Purposelessness is felt only in the subtle. Discrimination is becoming one of Manas with Buddhi. What is called Samadhi is seeing the one in all. By practice, one must conquer the six enemies of the Atman in the body; desire, anger, etc. A Sadhaka, a beginner in God-realisation, should not talk ill of others. If he does so, his progress will be retarded. Like that of a sprout on which a heavy stone is placed. A Sadhaka must not relax his practice even for a ghatica (24 minutes). The mind should be ceaselessly engaged in the practice.
265. The Prana must be firmly fixed in an upward direction with great faith. That is the path to liberation. This body is like a cave to the Atman, and in this cave, dwells the eternal Atman. Yoga means becoming one. When the two become one, that is yoga. When the mind and Buddhi become one, it is called yoga. When Jiva travels by the path of Buddhi and enters Brahmarandhra, it is called yoga.
Devotion, reasoning and power, these three become one and become Omkar. Egotism becomes merged in Omkar. Just as camphor is lost in fire, mind and Buddhi become one with each other. Like little children rocked to sleep, Chita, being placed in Buddhi, must know who the 'I' is.
266. O Mind! Enter the house of Ananda! When the whole area is flooded, we cannot distinguish the wells and tanks in that area. Because there is darkness, we must infer there is light. When you taste sweet things, remember there are pungent things to be swallowed. What is the state of Jiva when Jiva has realised that the Atman is not the body? Such souls have attained their pristine condition. 'I' and 'mine' are not visible to the physical eyes. 'I' and 'mine' are not to be found above the tip of the nose. That which is above these, has neither beginning nor ending.
A visible object has a beginning and an ending. Since Atma is invisible to the physical eye, Atma is without beginning and ending. It is impossible to lessen the power of Atman because Atman is always constant. Just as space is homogeneous everywhere, so is the Atman the same everywhere. The head of man is the abode of the light, of millions of suns. Which is bigger, the eye or the sun? If the eye is spoiled, is it possible to see the sun? So the eye is more important.
The form of gold images is the creation of the mind. When a man is photographed, the picture is according to the posture of the sitter. The virtues and the opposites in the photographer are not seen in the picture.
267. The fruit is according to the internal faith of a man. Good and evil are not of the Atman. Atman, like the reflection of an object, takes that form which the mind wants Him to take. The Jiva is like a bird in a cage. When the nest is spoiled, the bird is not affected. The bird flies away. The bird may build a new nest and enter it in six months, in a year, or in five minutes. That depends on the bird's efforts. From this place to the railway station, you can go in 24 minutes or in a month.
268. Sadhana (practice) is necessary for Vairagya (desirelessness) to be steady. For Vairagya to be permanent we must have practice. Vairagya is not related to the body. When the mind is unwavering in all the external and internal causes and effects, then the one sees the Atman. When the idea of Jnana and Ajnana is absent, then one sees the Atman. When one knows but he is not aware that he knows, then one sees the Atman. Men who have realised the Atman, are like blind men, are like deaf men. Although they hear, they do but they are unaware of what they do. When the senses are acting, they are disunited with them. So their action is inaction to them. In them, the idea of creation is less and the idea of nihility is more.
Since their power of forgetfulness is great, their actions are inactions. Their attention is concentrated not on the coconut shell but on the kernel (on Atman, not on the body). They are beyond both sin and merit. They are like a boat in water. Just as water and boat are quite distinct, they feel the gross and the subtle to be separate. They are indifferent to bodily functions but concentrated in Jnana. They drink the juice of the sugarcane and throw away the outer skin. When the sugar is manufactured, it does not become the cane again. When by practice, one has realised that he is Atman, the idea that he is the body never returns. Like an old vessel, after the necessary repairs, shining with the lustre of the new, Buddhi, when the Vasanas are annihilated, can be transformed into the pure Satwa quality. Then we will have contentment.
269. Unless the intellect is purified, contentment does not spring. Unless the intellect is purified, Chita does not become steady. Unless Chita is purified, a man cannot free himself from verbal delusion. When ice is placed in water, both become one. Similarly, man who has realised the Atman, merges in the Atman. Just as the rivers enter the sea, all Vasanas are merged in Atman. Atman is not a thing. Karma is a thing. The steamer is in the sea. To the looker on, it appears to touch the seawater, but the steamer is quite different from the sea water. There is no relation between the two. So must a man be in the affairs of the world. He must not have any attachment to worldly things. Just as Brahmins wait eagerly for plantain leaves to be spread and meals served, so must a man wait for mental purification and Mukti.
270. No one wants to look at a fruitless tree. Why is man called man? Because he has Manas (thinking power), he is called man. Manas should get knowledge of various sorts and being united with peace, must become one with Omkar. He who desires Mukti (eternal life) should at once give up the idea 'I am the body'. Such people alone can realize the Atman. To those who think 'I am this body', it is very difficult to see the Atman. Those who hold fast to the idea 'I' and 'mine' may practice for a thousand years. Yet they will not attain even the slightest fraction of Shanti.
If one bathes in a river, his body becomes clean, let him be a pariah or a brahmin or a child. Likewise, the internal state of man is the same, though the exterior of every man may appear to be different. Chilis, watermelons, etc., may grow in the same field. The nature of the one is different from that of the other. The heat of fire is only felt by those who sit near the fire but never by those who sit in water. Peace is cool like water. Before you are hungry, the food must be prepared. So also, before you become a householder, you must know the duty of a householder. A householder should have his exterior and interior equally pure. He should distinguish clearly between cause and effect.
271. A man may run after a horse in vain for any length of time. Let him ride the horse. Let him bind the legs of a horse and get on its back, quickly. So also, worldly men must keep their mind free from attachment to sense objects. Just as water slips off from an umbrella of palmyra leaves, so also, a man must be free from the idea 'I am the doer'. A householder must be like a calf offered to a temple. All should be offered to the Brahman. But one cannot say that a man who does like this is nearer God and a man who does not like this is far away from him. If you keep a light before a thousand people, it reaches all without making any distinction. Anyone may take it. Where there is light, there is no darkness. In the darkness there is no light. There can only be one thing (either light or darkness), not two at the same time. One's nature should be like the sun. One's Chita must be cool like the moon.
272. Vairagya should be like fire burning a cloth. When Vairagya is highly developed, the interior (Atma) splendor will be visible. The body may sit firm but it is the mind that should sit firm. Those whose minds are not purified, seldom have equal sightedness. Those who do not practice, will have great difficulty in possessing the Satwa quality in them. The subtle intelligence is developed by practice. Unless you practice, the desire for worldly things cannot be destroyed. Hankering after landed property, after woman, and after gold, is difficult to be extinguished. What is the thing to be attained by man? When the Chita is free from the three forces, Satwa, Rajas, and Tamas, it is called Purushartha. Just as dirty linen becomes clean when washed in soap water, so also, Chita should be purified by washing it in the soap water of Buddhi and it must be made as pure as space. When you learn sewing on a machine, in the beginning your attention must be fixed not on the legs but on the hands. When we fix our attention on Buddhi and make the mind merge into heart space, then we will attain that eternal peace which is called NITYANANDA.
273. Those whose minds are pure may call God by any name they please. Prakriti is like a railway carriage. Those who are in it, are like Jnana. The stations are like chakra. Within the chakras is the subtle. The subtle is within the tube. Within the subtle tube is the energy of the Kundalini. Kundalini, in the form of Omkar, is in the subtle tubes. Let this subtle be known by experience.
274. A certain man is a lord of scores of money. All cannot be millionaires at the same time. It depends on their past karmas. Everyone is rewarded according to his due. There is plenty of water in the sea. But the quantity of water one fetches depends on the size of the vessel one takes to fetch water. The fruit depends upon the vasanas of one's karmas. It is because of the vasanas of former births that a man has a hankering after hearing the teachings of a Sadhu.
It is because of these vasanas that one feels no happiness in worldly pleasures. Those who are guided by the vasanas of former births, do not require separate vasanas. Vairagya itself is the result of the vasanas of former births. For such men, it is the time to tread the path to Mukti.
275. For attaining Jnana and Mukti, age is no consideration. This very moment is the time for the attainment of Jnana and Mukti. As soon as a man is hungry, it is the time for taking his meals. Those who are not hungry should wait for meals until they are hungry. One should have a keen hunger after Bhakti. The greater the heat of fire, the greater the boiling of water. Shraddha is the heat. Peace is like the ice in the brain. It fills the inside and manifests outside.
Such a man becomes content in all respects and his mind becomes pure. Peace of mind, for attainment, does not cost us anything, like charity and dharma. When one is filled with peace, those who are near him are also infected with peace. It is enough if one person is filled with peace. Out of a thousand, if one has peace, a fraction of peace is enjoyed by all those who are around him. A sadhu when he enters a crowd of worldly people, should have that peace which a hunter has when he approaches a tiger. A sadhu, to be in the world, should have immense peace and patience. Peace is very useful to move among thousands of worldly people.
276. Various kinds of articles are brought to a fair. Similarly, peace should be practiced in various ways. When we are in the midst of thousands of people, we should have a firm will. When you think (wrongly) that you are in the midst of thousands, the idea of duality arises in you. Just as an airplane moves without the help of the earth, so also, one must learn to act without the help of the body. The crown of firm belief 'I am not this body' should be firmly planted in the heart. A traveller after being in the sun for a long time, becomes tired and goes for shelter to the shade of a tree on a hillside. There he forgets his fatigue. So too, those whose minds are absorbed in the search of God, forget all their worldly anxieties. Just as in the shade, the sun's heat is forgotten, 'mineness' is forgotten by the absorption in God.
When we are inside a house, we do not want an umbrella. We are in need of an umbrella only when we go outside the house. Just as you do not want an umbrella inside the house, so also, when you are in the Great House called God, you feel no necessity of worldly enjoyment. When a man shuts the door of a house, he sees only things which are inside the house. Let him open the doors and come out. Then he will see what is outside. Similarly, you must learn how to shut the doors of the five senses and how to open them. When the doors of a warehouse are locked, buying and selling ceases. When doors of the senses are shut, the difference between the external world and the 'I' will vanish.
You must always be careful about the senses. Like a horse being controlled by the help of reins, you must control your senses by the help of discrimination. Your attention on the senses should be fixed like a nail in a wall. Buddhi (intelligence) should be concentrated in the head. Your attention should always be above the neck, never below the neck.
277. Just as gold is burnished after repeatedly put into fire, so by repeated exercise of discrimination, the subtle should be enlightened. You must see the world in you. Our intelligence is only a means of Moksha. What is called Dharana is nothing but clear understanding of the subject. By this clear understanding, we come nearer to the Atman. We do not get experience from books. First experience, and from that experience, books are written. The tree is in the seed. The seed is not in the tree. Man is not in the world. The world is in man. The world is subject to man. We express in words what we think in our minds.
The heart should be free from hypocrisy, the heart of man should be perfectly pure. What the heart thinks, the tongue should talk. What one thinks, one must talk. Nobody you should deceive. Nobody you should hate. You must not mix with others. Your mind must always be one-pointed. When you have a deceptive heart, it is like the sun, in the mid-summer, a star comes out of the clouds and shines with glory. After a few seconds, it is hidden again by the clouds.
So also is the mind of man. Sometimes, it appears to be pure but again in five minutes, it is over clouded by passions. The egotistic mind melts in the Atman like a star which falls down from the sky. Akash (space) is not visible to the physical eye. Akash is that which is visible to the divine eye. By discrimination, we can experience discrimination. Sound is known by sound. Mind is perceptible to mind only.
278. He is Paramatman (supreme being) who is in Jivatman (Atman). Paramatman is the witness to the qualities of the Atman. When Jiva realises that he is not different from Paramatman, he is called Nityatma (the eternal spirit). When the tender mango is on the tree, it is united with the tree. So also are Jiva and Paramatman united. When Sat (being or existence), Chit (pure perceiving awareness), and Ananda (bliss) are in union and when the three gunas are merged in Sat-Chit-Ananda, then only do we say that it is yoga (union).
279. The energy called Kundalini should be roused by Pranayama. By rousing Kundalini, a man must attain liberation. Faith is like a rope. Vayu (air) is the rope. You must hold the rope of Vayu tight. Faith must be tied by the rope of Dharana. What is faith is nothing but Dharana. Our attention must always be concentrated on Dharana. That concentration must always be coupled with faith. Faith should be filled in every nerve of the body. To such people, there is no existence of Maya as a separate thing. Mind itself is Maya. It is the mind that creates (mental) images or ideas. All sorts of relations, all creation, cause and effect, light and universe, universal light and the Supreme Light; all these differences are caused by one's own ignorance (Maya).
When this is realized, there is no fear of Maya. 'All these forms are MY OWN FORMS'. Thus should a wise man meditate. When the mind becomes firm in meditation, and when the Supreme Oneness is realised in the sky of consciousness, it is called Moksha. The path of Moksha is not far from one's Self. Like the distance between the eye and ears, the distance between sin and merit is very slight. Moksha is not beyond Buddhi.
Pleasure and pain are things to be merged in Buddhi. By the help of Buddhi, one must attain Moksha. When the mind is merged in the Self and when the oneness is realised, one attains Moksha. Jnana is internal. At the beginning, Jnana can be known. As one progresses, this Jnana is also forgotten, then there is nothing to be said or nothing to be listened to. All is Brahman and Brahman is all. This state may be called the state of 'nothingness'.
Prana is like a rope. When exhaling and inhaling it moves harmoniously. Prana is indivisible, it has no difference of time. Prana feels this difference when it is coupled with the gross. Jiva, because he is engrossed in the various qualities of the world, has forgotten his real Self and has occupied a lower rank. Let him take a higher (upward) direction by the help of Buddhi. Prana should be tied down by the rope of faith. Let Prana attain Moksha by its upward direction. Liberation from the sensual ties is Moksha. Then comes peace. O Prana! Enter the abode of Peace. Have under control both this world and the next!
Such souls will attain Sat-Chit-Ananda. They have no attachment to the results of karma. They are eternally liberated from bondage. They are eternally one minded. They have conquered the qualities of the Jiva. Until the consciousness 'I am the body' is wiped off, Mukti is a thing far off. Unless the idea of 'twoness' is annihilated, there is no yoga, no Mukti. In a sense, everyone is a yogi. But everyone of such yogas has a certain object in view. When a substance becomes one with the original substance, when the dualities of lives is wiped off, it is called union or oneness. When this is realised, we see oneness in all. The real yoga is that which is detached from everything.
That yoga by which a man becomes free from desires is the path to Moksha. Doubt will not disappear until Jiva unites with Shiva and becomes one. When one does a thing which is not palatable to the other, one takes the other to be a mad man. When both are interested in doing the same thing, one does not take the other to be a mad man. When both are equally interested in doing the same thing, there is nothing strange in doing that thing.
The mind is like the cotton placed in the wind. Devotion to God is like water poured on the cotton. Similar is the destruction of the mind. The mind which is like cotton should be wetted by the water of Jnana and the Chita should be freed from desires. That is Moksha. In the manner of the cotton, let man attain Mukti. A man may meditate on the Atman although he is engaged in various actions. The various objects of the senses are outside us, not inside us.
Even when we are performing various actions, it is not possible to keep the Buddhi separate from them. If a car driver, when he steers the car, takes his hands off of the wheel, the car runs in whatsoever direction and is endangered. Mind should be in Buddhi. We must not let the mind wander. Mind should be fixed on internal Dhyana. Mind should be developed by the power of introspection. O Mind! Enter the sky of consciousness by developing the subtle Buddhi and filling every nerve of the body with this Buddhi! O Mind! Be always content! O Mind! Do not be deluded by shadowy appearances!
280. Those whose minds are merged in Samadhi, are not deluded by the external jugglery. They are quite fearless. Siddhas (God realised souls) are not afraid of the world. A tiger or a cobra, when they see such a person, become calm, forgetting their ferocity. 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, realising 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 themselves because of the difference of language. In Hindu-Thani, sugar is called mittha. In other languages it is called sakkare, 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 realise 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 different 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 Buddhi 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. This doubt should be removed by the path of discrimination. By doing so, he must attain JivanMukti.
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 benefited. 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 realised in the sky of consciousness. Bhakti should be internal and it should realise the subtle. Then, a man becomes desireless and sorrowless. This state is eternal Mukti. Let Mukti be entered into by the path of Sushumna.
282. The subtle power of Kundalini must be comprehended by the path of Buddhi. 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 Bhutas) 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 should be attained. Shakti and Shiva should be one, present, past and the future. The place of these is Bindu. In Bindu is Jnana 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 Buddhi proceeding through Akash (internal) go to the centre of the sky of consciousness and there be one with the dawn of the Atman. Let the qualities of karma be sacrificed and let Jiva, by the path of pure Akash, become one with Paramatman. Let Jiva 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 Jiva be unified, and man become a Siddha and be fearless. Knowing the path of the Atman, O Mind, distribute spiritual food to others! Knowing the path of the Atman, O Mind, conquer both birth and death! O Mind! Be free from birth and death! O Mind!
Enjoy eternal peace! When the Buddhi 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 Buddhi. 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 realised 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 Jnana. Let the desires of the mind be washed in the Ganges of the Atman. Thus realise Ananda. Enter Mukti. O 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 nectar of Mukti.
Realising Bhakti and Mukti to be one, become one with Omkar. Let the ten Indriyas become slaves of Buddhi, 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 internally.
Let Prana enter Chidakash. Let internal peace be attained. Let Mukti be attained in same-sightedness. Having attained Mukti let them see the whole universe as freed from bondage. The body is the engine. Knowledge (Jnana) is the steam. Discrimination is the movement. Shraddha is the line. Knowing this, let the train be driven. The driver is the intellect (Buddhi). The digestive system is the boiler. The nerves are the screw. Knowing this, enter the Atman by the subtle oath of Buddhi. Attain thou peace. Just as the train moves on rails, so also, discrimination should move on the path of subtle Buddhi.
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 Jiva and Paramatma be united. The bodily qualities should be cut asunder by equal sightedness. Let Jiva 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 Chita be firmly fixed, following the path of subtle Buddhi. Let the Manas become steady being firmly fixed in Dharana and Samadhi. Let the mind be one-pointed. To establish Chita in Akash, there is no other means than Samadhi. O Jiva! Enter thou Akash! To the Jiva who has entered the Akash, there is no separate existence for this world. O Mind! Be quite free from the body idea!
To make Chita firm is very 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 annihilation) Samadhi. To those who are always sunk in the sugar of Jnana, sugar does not exist as a separate thing. Such men are quiet 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. Reason becomes merged in Omkar. Omkar becomes one with reason. Omkar becomes one with the world. The world becomes one with Omkar. The Omkar and 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 Jnana become one with reason. Reason becomes one with Atman. Atman becomes one with reason. Form discrimination becomes one with Atman through the path of Buddhi. 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, O Jiva! 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 realised 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-realisation. When the truth is realised, death becomes an external condition 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 Jiva suddenly awakens from sleep and becomes aware of the external, then only he realises the nature of sleep. This is the state of Jnana. 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 must 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 Buddhi. Sankalpa is like the little finger. Buddhi 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. Juice of yoga. The juice of yoga transforms every quality of the body, directing it upwards. O Mind! By the upward path, pervade all those qualities of the body.
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 particular 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 fort wall 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 (latent tendencies). Let such a Bhakti become absolutely free from desire. Let this desirelessness become the strongest. Let the senses become quiet. 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 developed 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, (Jnana and Vijnana). 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.