Sri Nityananda - Chidakash Geetha - Greatness of the Soul

Chapter 2

240. It is from the Akasha that sound emerges. What emerges out of Akasha is Jeeva Shakti. Akasha means the head. Akasha Hridyakasha; the Jeeva Shakti (Power of life-energy) is but one. It is like the difference between the river and the ocean, only a land-mass inbetween. Similar is the difference between the Jeevatman and Paramantman. The consciousness of I and mine is to be wiped out from the head; for this leads to rebirth. The idea of I and mine is because of a dull Budhi, this is a cause for birth at a lower level. The power of illumination that can be seen in the sun can also be seen in the electric bulb. For the one, who makes distinction as to day and night, the electric bulb seems greater, but for the one who makes no such distinctions it is never in doubt that the sun is greater. Ultimately it is the faith of each, that is greatest. There is no God greater than this faith. There is nothing in the universe that is greater than such faith. If one has no faith in Yukti (trickery) or Matta (black-magic/sorcery), one is never entrapped any such thing. In whatever one thinks of, one can attain happiness, such a faith is the greatest. The inner faith should be established in every breath of life. The one, who has absolutely no faith, has nothing entering the mind. To the one without faith, there are no such things like Sadhus and Sanyasi. In such a one, thousands of Sadhus remain merged.

241. For the blind, no distinction as to day or night exists. The external luminance is not necessary. To the congenitally blind, the strength lies in the organs of wisdom. The physical eye is of no use for them. As the physical eye is redundant, the organs of wisdom, develops to such an extent that Sadgati (well-being) results; thus the path of Sanmarga (path to well-being) opens up.

242. Does the sound emerge from the universe or is it from sound that the universe emerges? From the cause is the effect or does the effect lead to the cause? It is from the sound that the universe emerges; from the cause the effect is occasioned. From whence came the cause? Both the cause and the effect originate in the Self. If one is to speak a lie, it remains a lie; but if one believes in a lie, one is to speak it out. If one believes in truth, one should speak nothing but the truth. To the one who utters lies, there exists no distinctions as to truth and falsehood, both remain same. Why should the false be spoken? It is because of the habits of the mind that, the untruth of what is being spoken, is not perceived. To such a one, nothing distinct as untruth remains. Once the evil tendency is realized by such a one, it is never repeated. At such a moment the awareness of truth, as being distinct and different dawns. This results in an exalted state and leads to the virtuous path.

243. As all rivers ultimately meet the ocean, similarly that which is vile and that which is virtuous, merges in the Atman. All is oblate to the Atman. The viles and the virtues emerge from the Atman. What, emerges out of Atman, is reabsorbed into it. It is the mind that taints it as vile or virtuous. The power is of the Atman; this can not be increased or decreased by anybody. What is to happen, does happen; it all happens the same way.

244. Its not the seed that is from the tree, the seed is the origin. A seed drops, to grow into a tree. Again and again, more trees grow from the same seed. Similar is the way of creation. In the seed is the origin. There is no termination to it. Wherever one sees, it is the same seed.

245. To the one free from doubt, this per se, is the path towards single pointed consciousness. For the one with doubts, the Budhi is in a diminished state. Wherever one sees, suspicions lurk. To each one there is a specific natural attribute. There is no need to find qualities that are not there. In the simmering water, reflection cant be seen. In the still water, a perfect reflection can be seen. To the one with unsteady consciousness, the vile mental dispositions, are not visible. To the one with a steady consciousness, everything is seen as ones own self. If red glasses are worn everything appears reddish the color green isnt visible. As are ones thought process, so will be the appearances that are visible.

246. Why hold an umbrella? It is to protect oneself from rain. Maya is like rain, truth is like an umbrella and consciousness (chitta) is the rod (of the umbrella). Truth prevails in everything, but it is seldom that everything is merged with truth. The Maya is of the Atman. The Atman is not Maya. Similarly there is a minister to the king and not a king for the minister. The mind is not the Atman; it is merely its shadow. The mind is doubly inferior in its state as compared to the Atman. The mind is ensnared by illusions. There are no attributes to the Atman like vileness or otherwise. All the vile and other attributes are of the mind. The fragment of the Atman, which the mind is, is like flowing water. Atman is like the ocean - without bounds or limits. From where has the Atman come? Where was it made? Wherever one sees, it is present. There is nothing apart from it. For each and everything there is a shristi before and after. Even before one came, there was shristi, but one is not aware of it.

247. As the JeevaShakti circulates outside, it gives rise to predilections (Vasanas) about various subjects it comes into contact with. So arisen, it becomes mind, becoming two, three, six; it becomes the six qualities (shadguna), such creation leading to the evolvement of the universe. From this point, all other qualities come into being. Thus coming into being the six senses (organs) become most necessary to the human. The organs of action (hands, legs) can be called the earth subjects. The sense organs can be called the gross Akasha (jadakasha) subjects. These have been called the attributes at Chit (chitaguna). The organs of action have been called the attributes at Sat (Satguna). One who is free from bondages to the senses is a human being; such a one attains Purusharata by oneself.

248.Tat Chinta Tat Chit (Meditate upon the That, That is the Self). The multitudes of minds are but one mind. This one mind is the infinite mind. It is the eternal mind. The eternal mind is supreme bliss. The mind consciousness (chitta manas) is Chidakasha. The pure mind is pure Akasha. This pure Akasha is Siddhi. This pure Akasha is the goal of Yoga. The pure Akasha is Hridaya. When one mediates upon pure Akasha one attains Purusharta. When one reflects upon the pure Akasha the feeling of I and You vanishes. In this pure Akasha is JeevanMukti, Yukti, Bhakti, and Shakti; the most apt and perfect path. The pure Akasha is within the Budhi. When one lives in pure Akasha all attachments to the external and manifest universe vanish. This pure Akasha means the Brahmarandra. Raja-yoga is that which is above the neck.

249. Mantra it is the Brahmarandra. Mantra means Pranamantra. This Pranamantra is the atmanbindu. This continual Pranamantra is immanent in the self. In the Self is Chidakasham. The Chit is Chidakasham. Chidakasham param sukham (Chidakasham is supreme happiness). Chidakasham param aushadayogam param aushadam (Chidakasha is the yoga of the supreme medicine-it is the supreme medicine). Param Gurum Tatvamasi (The supreme Guru, That art thou).

250. Why is one to be called human (Manushya)? The reason is that by reflective thought (Manana), one becomes human. Not to know the path of accomplishment leads to birth again and again. The one who does not know the path of accomplishment is never content. Once the path is understood satisfaction and contentment result. Contentment means dispassion (nishkama). This dispassion is supreme happiness. Dispassion is liberation. Desire means hell. To be without desires means the supreme state. This supreme state means the ShivaShakti. ShivaShakti, means being totally aware of this this and that.