Back to Nityananda Main Page
Chapter 1 | Chapter 2 | Chapter 3
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. It’s 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 can’t 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 one’s own self. If red glasses are worn everything appears reddish – the color green isn’t visible. As are one’s 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 Jeevan–Mukti, 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 Prana–mantra. This Prana–mantra is the atman–bindu. This continual Prana–mantra 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’.
251. Atman will not be perceived by the senses. It is distinct from the senses, staying apart from the senses. It can only be perceived by the path of Jnana. It is an entity that remains distinct and separate from sense perception and identification with the body. The senses are merely the performers; the One who knows the role of the senses and behaves accordingly, can be called a Yogi. Such a one can be called a Satpurusha. The words such a one speaks are the ‘ultimate proclaimations’ (Vedavakya). Such ones are like the tamarind seeds; the fruits of which are sticky, but the seed is always clean and smooth. Such is the heart of Satpurusha. Such ones have short spans of life. Such ones expire early. Jnana, is beyond time and not limited by age.
252. Fill the lamp with oil and light it. As the oil decreases, the flame lowers. When oil is added the flame brightness up again. Such too is the state of Jnani, whose “inner state” is like butter placed in water. The butter never sinks; it remains completely distinct and afloat. Thus the Dehi-Deh (the body and “inner state” of Jnani) are like water and the butter. The sukshma budhi (subtle dispositions of the mind) are to be within the head. Budhi should be placed above the sushumana, at the very tip. The Manas and Budhi should be within the head. The Manas is to be within the head, the Budhi has to have Manas within it; in the Manas is Budhi. From Budhi is Vichara (contemplative inquiry), in Vichara is the merging of life awareness.
253. If there is one coconut, many more can be grown, but once the tree is axed, there can be no more coconuts. The Vasanas of the mind, like the tree, are to be axed from the base – this results in the attributes of peace, attributes of Sadhus of Satwa and the attribute of peacefulness. Satwa–guna means the attributes of oneness. Truthful speech is like the letter engraved in granite, while the conversations of people in Samsara are like letters engraved on chalk.
254. Once, the water of the well, has to be completely drained. The sludge has to be removed. The water which then percolates is pure. This pure water means Jnana. The concept of ‘I and mine’ has to be fried up and devoured. It is then that, knowledge about all issues and subjects, will dawn.
255. Once one learns to write on paper, one need not write on sand. Once one merges into the attribute-less (nirguna), then one doesn’t merge with that with attributes (sadguna). Once milk is transformed into curd can it be reverted into the condition of milk?
256. Why should one bargain for the cow when one goes to buy milk? When one meditates on the Atman, why should thoughts of the body arise? The one who is always conscious of Atman is like a dry coconut, in respect to the physical being. A rope once burnt can’t be used for tying. None can make another one evil. One is evil by one’s own disposition. To think that it is another one who is responsible has a subtle connotation. The moving boat needs to be helmed by the hands. Thus a ‘causal Guru’ is essential. Once one reaches the shore, the helmsman isn’t necessary. Just as the boat is in the water, so too, is the ‘Self in the body’ (Dehi in Deha). Once one soils the feet, it is necessary to go to the water. If one is scared of water than the feet can’t be cleaned. One can’t clap by one hand; its only when two come together that energy (shakti) is produced. Even though the fingers are separate, they come together, when one eats. Just so, when one realizes the truth, everything is perceived as one. The devotion to the guru is like the baying of jackals. All the Sadhus and Satpurushas are but the same, just like the water in the wells, they are not different. The life energy in all beings is the same. Just so are the sun and the moon. Akasha in the Atman and the Atman and Akasha; always in unity. The one who understands this, lives in bliss. The ones that understand the Ananda (blissful) Kundalini will discover the Kundalini Shakti (Power of Kundalini). By blowing out, such a one will attain. By blowing again and again, one has to attain Bhakti and Mukti. One has to forget all after conquering both birth and death. One is to be victorious over the Maranadika(death and effects) The qualities of Maya are to be understood. Who is Nityananda is to be understood. Merge in Nityananda, Oh mind! The Nityananda mind, attain it, Oh mind! Imbibe the Taraka Brahmn. Oh mind, the universe is to be enraptured as oneself in Taraka. Those one’s blessed in the Taraka, will be the one’s whose birth is blessed. In the Taraka, the mind is to be stilled. In the Taraka one should be enraptured and remain merged. The three qualities of Sushupti, Jagrat and Swapna should remain merged in oneself. The ‘Key’ which is the Budhi, is to be kept in one’s hand. Just as the precaution taken in handling the one is to be so cautious about the Budhi. The hot water remains hot till it is in contact with fire. When it is kept away, it cools down. Budhi should be like such water placed upon fire. Thus, single pointed faith is to be maintained in an awakened state. The Jeeva is like a calf that is tettered in a cattle shed which is always desperate to free itself. When this Amrita (ambrosia) like Jnana will be attained, is the Jeeva’s desperate vigil.
257. Dharana is the mode for the budhi to attain realization. This dharna is also the path that leads to liberation. It is the path that leads to the summit. For the breath to be steadied, dharana is the way. When the Pranavayu is steadied the mind becomes steady. When the circulating air is drawn up and retained within the Oordha-gati, then Jnana merges in each and every nadi and peace fills up and reigns. At such a moment the ‘manifest behaviour’ (svabhava) remains distinct from the Sukshma (the subtle). At such a moment the Buddhi is awakened to the states of yoga, peace, forgiveness and contentment. In the one who has perennially “taken up the life- breath” (Pranavayu dharana) the universe merges and becomes the Self. Then one can live with one pointed consciousness and be eternally liberated. The Atman remains apart and free from the bondages of ‘all activities and formalities’ (sarvakarmaniyam). One can call all activities (Karma) done without expectations as Karmamarga. When one involves in such Karma, where one believes that after such karma is undertaken that nothing has been done, then one is not trapped by the vile and sinful. Karma is to know from within and involve in all activities.
258. Atman is that which can’t be perceived by the senses. It can be perceived only by the Budhi. It can’t be perceived or acquired like a thing with form and attributes. Peace is very difficult to be attained by the one whose attention is focused on the body; then it becomes very difficult to know the ‘profoundness of Atman’ (Atmaprabhava darshana). One should not be engrossed in the manifest and visible world That which is not visible is to be sought dearly. In the visible world both sorrow and happiness are apparent. But in the unmanifest and invisible neither happiness nor sorrow are apparent.
Back to Nityananda Main Page
Journey into The Play of Light
The Play of Light is about the Beauty of Light, of Sound and of Form. As each of these is deeply resonant with the other, the underlying unity that they share is revealed within their dance; and can be realized through direct experience. Within this experience, the mind becomes still and spontaneous Meditation arises. I have developed this technique over a period of 45 years, and this is as effortless and joyful a path into meditation as I am aware of.
Play of Light
Art and Science in the Spirit of Meditation