(PLEASE REFER EARLIER POSTING--
CHIDAKASHA GEETHA OF SWAMI NITHYANANDA
--ACHARYA KEDAR'S 12 PTS.).
IT HAS 286 POINTS,AS HE IS A BORN SIDDHA
(AVATHAR OF SHIVA BY BIRTH) IT HAS GREAT
SIGNIFICANCE. HE DICTATED IT TO THULASIAMMA,
NARAYANA & GOPALA WROTE IT DOWN AT
MANGALORE.
The fire of discrimination is the fire of yoga. By this Viveka fire, the six enemies of the body: anger, desire, envy, passion, greed and delusion are destroyed and the butter obtained.
When you walk in darkness, you have fear. But in light, there is no fear. Ignorance is darkness. Knowledge is the light. Guru is such a light. Light is guru
One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
Atman is indestructible
Atman is not subject to the delusion caused by the three fold qualities, Trigunas.
Atman has neither a beginning nor an ending. Atman has not come from anywhere nor does He go anywhere. Atman is everywhere. There is nothing existing but Atman. Interior to you and exterior to you, is all creation which fact is unknown to you.
He who conquers the senses is the free man. To such a man, fulfillment comes from himself.
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.
Why is man called man? The true man is he who ruminates. If you do not know the path leading to Brahman, you will be born again and again. If you do not know the path, you will have no contentment. This contentment consists in doing your duty without attachment to results. This non-attachment to results of action is called Mukti. It is also called the supreme joy. Desire is hell. Desirelessness is supreme joy.
One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
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.
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.
He is Paramatman (supreme being) who is in Jivatman (Atman).Paramatman is the witness to the qualities of the Atman. When Jiva realizes 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
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.
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).
"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 realized in the sky of consciousness, it is called Moksha. The path of Moksha is not far from one's Self.
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 realized, 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."
Those whose minds are merged in Samadhi, are not deluded by the external jugglery. They are quite fearless. Siddhas (God realized 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.
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.
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 chitta 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.
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 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 realizes 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.
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.
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.
Athma 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(U?), OM the Great. Movable and the Seen, OM the Essence. It is what is declared by the sages as The Truth. OM. OM.
You can read full text of Chidakasha Geetha at--
http://www.bhagawannityananda.org/chidakasha.html
CHIDAKASHA GEETHA OF SWAMI NITHYANANDA
--ACHARYA KEDAR'S 12 PTS.).
IT HAS 286 POINTS,AS HE IS A BORN SIDDHA
(AVATHAR OF SHIVA BY BIRTH) IT HAS GREAT
SIGNIFICANCE. HE DICTATED IT TO THULASIAMMA,
NARAYANA & GOPALA WROTE IT DOWN AT
MANGALORE.
 |
| BHAGWAN NITHYANANDA |
O Hari! Burn the ego! One who has destroyed the Manas has destroyed MAYA !
The fire of discrimination is the fire of yoga. By this Viveka fire, the six enemies of the body: anger, desire, envy, passion, greed and delusion are destroyed and the butter obtained.
When you walk in darkness, you have fear. But in light, there is no fear. Ignorance is darkness. Knowledge is the light. Guru is such a light. Light is guru
One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
Atman is indestructible
Atman is not subject to the delusion caused by the three fold qualities, Trigunas.
Atman has neither a beginning nor an ending. Atman has not come from anywhere nor does He go anywhere. Atman is everywhere. There is nothing existing but Atman. Interior to you and exterior to you, is all creation which fact is unknown to you.
He who conquers the senses is the free man. To such a man, fulfillment comes from himself.
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.
Why is man called man? The true man is he who ruminates. If you do not know the path leading to Brahman, you will be born again and again. If you do not know the path, you will have no contentment. This contentment consists in doing your duty without attachment to results. This non-attachment to results of action is called Mukti. It is also called the supreme joy. Desire is hell. Desirelessness is supreme joy.
One must not think as "I" and "mine." This is the cause of next birth. That man is of little intelligence who thinks in terms of "I" and "mine." By so thinking, he descends into lower birth.
To a steady-minded man wherever he may see, he sees the ONE, indivisible. He sees himself in others. If you put on red spectacles you see everything red. You cannot see green color. Everyone sees according as he thinks.
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.
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.
He is Paramatman (supreme being) who is in Jivatman (Atman).Paramatman is the witness to the qualities of the Atman. When Jiva realizes 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
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.
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).
"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 realized in the sky of consciousness, it is called Moksha. The path of Moksha is not far from one's Self.
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 realized, 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."
Those whose minds are merged in Samadhi, are not deluded by the external jugglery. They are quite fearless. Siddhas (God realized 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.
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.
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 chitta 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.
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 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 realizes 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.
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.
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.
Athma 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(U?), OM the Great. Movable and the Seen, OM the Essence. It is what is declared by the sages as The Truth. OM. OM.
http://www.bhagawannityananda.org/chidakasha.html
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