The Radiant Pure Soul of Ganeshpuri Sri Bhagawan Nityananda Baba

Chidakasha Gita

259. The sound ‘OM’ is like a storm in the Akasha. There is nothing that precedes or succeeds the syllable ‘OM’. It is the omnipresent commentator (sutradhar- the one who links the thread) in the drama. The physical bodies that are the actors (sutra- the thread) for the Omkara are merely the embodiments of the sounds ‘OM’. It is within and outside, infact it is everywhere – it is omnipresent. It is from the Omkara that everything emerges. The sounds of Omkara need not be incanted or memorized at all times. This sound is within all. It need not be uttered separately. There is no deficiency in the energy of Omkara, it is complete and all inclusive. This Omkara sound is present within all beings. Any being when it emits sounds its Omkara. Pranava means the sound of Omkara. Pranava means the movement of Jeeva merged in the Svabhava (life attributes) but it can also be called Pranavayu (life breath). The Svabhava (manifest life attributes) remaining apart from the subtle is Omakara. Here Pranava becomes the embodiment of Omkara. When it is realized that two bodies are but the same - such a mental disposition is the realization of Aikyabhava (oneness by the mind). Such is the Omkara. That means at such a moment, all is seen as one. Whatever be the entity in which one’s faith is established, such is then accomplished successfully. 

260. The Shakti (power) prevailing in the form of Omkara is all pervasive, omnipresent, prevailing as the Self and is in the state of absolute dormancy (Shunya–stithi). The Shakti in the form of Omkara is the all pervasive illuminance. There is neither ignorance nor knowledge; it is untouched by happiness or sorrow. 

261. Where there mind, everything prevails there. When the mind is not there, nothing prevails. When there is mind, God remains a distinct and separate entity. For the one who has merged the Manas with the Budhi, God does not exist as a separate and distinct entity. Within everything, it is God that exists. In the world a separate and distinct entity as God is necessary for the one with desires. The refuge of God is necessary for the fulfillment of desires. Thus the mind begins to have predilections (vasanas) about various things and thus being so dissimilated it gives rise to apprehensions about various things. Thus giving rise to the need for the creation of idols, as a separate entity for coherence and comprehension. This leads to cause and effect becoming two distinct and separate phenomena. Images (idolatry) thus become projections (related to) of the Maya. 

262. Akasha thus become Oordhva Masculinity means the subtle thinking. Feminity is that which “comes into being” (evolves) naturally 

263. The one who is without desires need not have a distinct and separate God. Such a one needs neither Sadhana nor Karma. In whatever objective the mind is focused, for the mind to obtain it, effort and activity is essential. In the human, attention of the Budhi, is to be as many times as regular as the beat of the pulse. The inner state is not to be merged with the senses. In whatever activity one is involved the internal state is to be kept apart and distinct. The one, who is drowning, has to learn to swim. To conquerors Maya, the experience of adverse /bitter Maya is essential. Maya means, as each one’s mind reaches out to various things, different conditions are perceived. Just as one has to go to the coconut tree, does the tree approach on its own? Similarly, does Maya have limbs to catch any one? 

264. Kalpanashunya (absolutes negation of imagining and fantasizing) means to move by the subtle path. Vichara means to merge in the Self, by the path of budhi. Samadrishti means Samadhi. By one’s own effort, the six sensual enemies (Shadvairya) are to be kept in ones control by the path of conquest. The one, who strives to be such, should refrain from talking about the qualities of others; as it would be akin to placing a boulder upon a tender sapling. The human who so strives, should not loose hold up on the mind, even for a moment. One should always be in the locale of striving. 

265. With faith, the ‘life breath’ (Prana –vayu) is to be steadied in the path of Oordhva. This can be called the path to Mokasha; within this cave like body, the eternity (Nitya) called Jeeva dwells. Yoga means union. The merging of two is Yoga. To be merged in Budhi is Yoga. By the path of Budhi one’s life moves and becomes one with Brahmarandra. This is Bhakti, Yukti, Shakti; it is these three that have merged to form Omkara. Ego is dissolved in Omkara. As camphor is sublimated in fire, one’s conscious is sublimated in Atman. As a child is rocked in the cradle, one’s conscious is so rocked in the cradle of Budhi and the secret of one’s identity will be discovered. 

266. Oh Mind, merge in the temple of bliss! When there are floods there’s no distinction as to lake or well. It’s only when there is darkness that existence of light is known. Just so, one is to know when one eats the sweet that there exists bitterness too. What is the state of life where one is not aware that the body is not the Atman? As it had appeared in the origin, just so it comes about again, just as before. The idea of ‘I and mine’ is absent for the region above the nose; this region above, has neither beginning nor end, nor is it subject to death. All visible things have an origin and an end. As the Atman, cannot be identified with the body (skin as such), there is neither a beginning nor an end to it. To either lessen or understand the power of Atman is not possible. It is always constant and in the same form. Just as the Akasha is all pervasive and constant in every direction, the Atman is present within one’s head as the luminance of the billion suns. Which is greater the sun or the eye that perceives the sun? Were the eye to be impaired, would the sun be visible? Thus, the eye is greater. That which appears as the manifest world of shapes and forms is but the projections of a mere fraction of the mind. When being photographed, the photograph appears in the same fashion as per the posture adopted; it is no fault of the photographer for any defects in the posture. 

267. As is the faith within, so is the fruit thereof. The vile and the virtuous are not the attributes of the Atman, the Atman is like the shadow. It remains at ease in whatever be the form that’s there. The Jeeva is like a bird in the nest; when the nest is destroyed the bird remains unscathed and it flies off into the Akasha. The bird returns again within six months or a year or even five minutes. This happens so, depending upon the effort taken. From this point to the station, it can take a moment or a month. 

268. For Vairagya to remain in a steady state, like a habit, it needs continuous practice. It stays as a support. To have Vairagya steadily and permanently, a regular practice is necessary. Vairagya is not related to the functioning of the body. Atmaprabhava darshana is remaining with one pointed consciousness in the “cause and effect”, both on the outside and in the inside. To be beyond both, wisdom and knowledge, is Atmaprabhava Darshana (profoundness of the Atman). To remain like the one who knows nothing, even after all is known! the one’s who has experienced Atmaprabhava remain like the visually blind, like the deaf, even after hearing they remain as if nothing has been heard. Even after involving in activities, they remain as if nothing has been done. Even when involved in the activities of the senses, the sense perception, stay apart. Even after being involved in Karma, such ones remains like nothing is being done. Such ones are more in the state of dissolution than creation. They are mostly absent minded (forgetful), even after doing Karma they’d say that nothing has been done. Such one’s focus the attentions on the Kernel within the coconut and not on the shell. They are immune from sin and virtue. They are like the boat in a river, like the water and the boat that remain separate in attributes, to them the subtle (Sukshma) and manifest appearance (Svabhava) remains sense organs of wisdom. They are not involved in the sense organs of action. Once the juice of the sugarcane is extracted and converted into sugar, the sugar cannot be reconverted into sugarcane; so too, that which has become a natural attribute by practice, it wouldn’t revert back into its original state. Like the old vessels recycled into new ones, the original predilections of the mind are to be bound together by the Budhi and thus one attains Satwa Budhi. It is then that contentment reigns. 

269. When the ‘purity of consciousness’ (Chitshudh) is absent, there is discontent. The impure consciousness leads to fickleness. When impure consciousness prevails there is bondage to Shabd. Like ice placed in water, the one who identifies the Self with the Atman is dissolved in it. As rivers ultimately merge in the ocean, similarly all predilections merge in the Atman. That which is called as the Atman is not a entity; but Karma is an entity. The ships sail in the ocean. To the observer the ship and ocean seem to be one, but in fact they remain separate, the ship does not stick to the water, it is distinct and different from water. Such is the way one ought to have faith with respect to the worldly affairs. There should be no Sambanda (link) to any Karma. Like the Brahmin who has just bathed and impatiently awaits the food at the feast, the one with pure internal state should hasten to have Jeevan - mukti. 

270. A tree that doesn’t bear fruits doesn’t attract attention. Similarly, why should anyone be called human? It is because Manas exists, one is called human. The various subjects are to be understood by the Manas and be utilized to bring about peace, ultimately merging in Omkara. The one seeking liberation, should at this very moment give up identifying with the body, as being futile. To such a one the Atmanprabhava Darshana (profundity of the Atman) becomes known; but the one who identifies with the body finds it very difficult to perceive it. Without giving up the identification of ‘I and mine’ the striving for thousands of years won’t lead to peace. Whosoever bathes in the river, the body is cleansed, irrespective of the caste, creed or age; be it a Brahmin, Shudra, or a child –in fact everyone is cleansed the same way. Similarly for all humans only the externalities may differ to a little extent, the inner state, is the same. In a patch of land, if water-melons, chilies or any other plant were to be grown side by side, the qualities of either wouldn’t be interchanged. The one who is close to fire will perceive the heat; how will the one in water experience the warmth? Just so, peace like water, is cool. Our manifest natures (predilections) are like fire. Preparations for cooking, are to be made, before one feels hunger. Similarly, the ‘duties of a house holder’ (grihasta dharma) are to be known before one decides ‘to marry’ (grihasta). The internal state and the external appearance are to be one and the same in a grihasta (house–holder). The idea of ‘cause and effect’ (karya karana) should remain apart. 

271. A person can’t run faster than a horse, but he can ride it. By reining the horse, he can control it and increase its speed. Just so, when one lives in the Samsara the mind is to be immune (reined in) to the manifest world. Just as water slips off an umbrella, the Self is to be distinguished from the worldly activities that one involves in. One is to remain like the calf offered to the temple. Everything has to be offered to Brahmn; but even then, one can’t claim to be close to God - similarly, the one who does not live this way, can’t be said to be away from God; just as light illuminates all irrespective of any distinctions and can be partaken by all. Where there is light, darkness is absent. Where darkness prevails there is no light. Where one prevails, the other is absent. The mental predilections (attitude) are like the sun, the consciousness is to be kept cool like the moon. 

272. Vairagya is like clothes being aflame. As vairagya increases, the radiance within, shines forth more brightly. It is not the body that, needs to be seated, the mind is to be still. One whose mind is impure can’t have Samadrishti. One, who does not strive, cannot easily be a Sadhu. It is by the path of effort – Sukshmabudhi (subtle Budhi)! Unless there is effort, the desire for the “world” (samsara), can’t be eliminated. Land, women, and money – such desires are very difficult to eliminate. The merging of the Gunas and the unity of consciousness, is Purusharta. Just as soiled clothes are cleaned by soap, so too is the mind to be cleaned by the Budhi like soap and the cleanliness of Akasha is to be had. When one learns to stitch on the sewing machine, the attention is fixed on the fingers and not on the legs. Such is the cautious attention that is always needed on the mind. One’s mind is to be steady and unwavering; it’s in the Akasha that one has to reflect and contemplate – peace results. Such is Nityananda. 

273. The one with pure conciousness (shudh chit) can be called by any name. What one calls as the train, is one’s nature, the people are like Jnana, the stations are the Chakras (Yogic charkas); within these Chakras are minute channels; within the finest of these fine channels is the Kundalini Shakti, which is immanent as the Omkara like Kundalini channel; the subtlety within this has to be attained (Siddhi). 

274. Some have billions of rupees; all can’t have as much, at the same time. As is one’s state so is the condition one begets. In the ocean there is unlimited water, the larger the vessel that one carries more is the quantity that can be fetched. As are ones predilections to any activity – such will be the fruits thereof. To go to places where there are Sadhus and Satpurushas, and to give ear to the words of such ones, are all because of past predilections. Once one has such predilections there is no necessity to cultivate the attitude of aversion separately, for these are the result of such predilections. This is the right moment to attain liberation. 

275. For liberation, old age or youth is no criteria; as for wisdom, age is no barrier. For liberation this moment is the very moment. When one feels hunger, one has food. For the one without hunger, the question of time is irrelevant. One is to have more intense hunger for devotion (Bhakti). As the intensity of fire increases, the water gets warmer. Faith is such a fire. At such moment, peace remains like ice within the head. It fills up within and overflows outside. Contentment about everything and purity of mind is achieved. It is like giving away freely in charity without spending a penny. As it is initiated there, here too it begins. If there is contentment at one end it is enough. In a crowd of thousands, if the one ‘who has attained peace’ enters, all would partake a little of this peace. Just how much caution and composure that would be needed to go near a tiger? Such should be one’s attitude when one mingles in a place where thousands have gathered. To live in this world, there has to be more of contentment and peace. Peace is the mode to mingle amongst thousands. 

276. In a market there are numerous goods for sale, just so, peace of different types has to prevail. When amongst thousands, one is to be firm and courageous. The doubt that one is amongst thousands, leads to the mind projecting as such, in actuality. Just as an aeroplane files without touching the ground, such too, should one remain without identifying the Self with the body. The ultimate, crowning glory is the resolve in the heart that, one is not the body. Just like the one traveling under the mid day sun, on seeing the shade of tree, sits below it and forgets the heat; so too, the one who identifies the Self with Paramantman, forgets about the existences of Samsara. It is only when one comes out of the house that the necessity of the umbrella arises, similarly, the state that one has achieved, has its own charm and luxury. If one sits in the house with all the doors closed, all that one can see are the articles within the house. Its only when one steps outside that one becomes aware of the external surroundings. Thus, the senses are to be restrained by one’s effort. Where the doors of the shops are closed, no trading takes place. Similarly the thought that one is different and the world is different, vanishes in the feeling of oneness/ unity. Similarly one is to be cautions about sensual objects. Like the horse controlled by reins, the senses are to be controlled. One’s attention on the senses is to be stuck fast like the nail in a wall. The locale of the Budhi is to be within one’s head. One’s attention is to be concentrated above the neck and not below. 

277. Doesn’t gold glow when burnished in fire? Similarly the subtle thought process is to be blown upon and burnished. The universe has to glow from within. This is the way for the path of Budhi. Thus, Dharana is a method to understand. It’s moving closer to the identification with the Atman. By Shlokas no understanding is gained. It was from understanding and experience that shlokas were formulated. It is the tree that is within the seed and not the other way around. It is not that the human is in the universe, it’s the universe that is within human. The universe is manifested by the human. That which has been intellectually discerned by the mind is to be spoken. There is to be neither conceit in one’s heart; nor should, there be any doubts or suspicions. The words that one speaks are not to be those that one doesn’t believe. As are the thoughts, such is to be one’s speech; about any other, there is to be neither deceit not hatred; when one is amidst many, one has to stay apart, with single pointed consciousness. The doubts and suspicions in the heart, are like the sun or moon, that are hidden behind clouds. The mind when pure is like the mid–summer sun. At times, the stars that are hidden behind clouds, come out and shine brightly; within a span of five minutes, the mind shows strikingly different moods. The internal state of the mind is to be dazzling like a star. Just like the stars that seem to fall, one’s egoistic tendencies are to be shed. Akasha, so called, is neither visible nor can it be perceived by the skin consciousness; it is only perceived by the subtle contemplation. By Vichara (enquiry/thought process), Vichara is to be understood. By Shabda (words/sound) Shabda is to be understood. By one’s mind, mind is to be understood. 

278. That which is within the Jeevatman is the Paramatman. One who understands all the Gunas (attributes) of Jeeva is the Paramantman. The merging of the nature of Jeeva is the Guna (attribute) of Nityatman (eternal Self). The raw mango when unplucked, is one with the tree. Just so, when Jeeva and Para are together in union, there is no separate identity. When Sat, Chit and Ananda are together as one, the three Gunas merge and this is called Yoga. 

279. The Kundalini–Shakti is to be blown upon and illuminated. Once so illuminated, Jeevan Mukti is to be attained. Shraddha (Faith) means to hold on to VayuShakti (power of air) like one firmly holds on to a rope. By such a rope, Vishvas (belief) is to be bound. Faith means Dharana. In the dharana there is to be unceasing contemplation. By such contemplation faith is to be inculcated and stabilized. Faith is to remain filled in each and every Nadi of the body. One who does so, ceases to have a distinct state of Maya? The mind itself is Maya. The projections of the mind, takes various forms and shapes. In different contexts and circumstances it gives rise to everything, thus becoming both the cause and the effect, it leads to the “world in illumination” (Prakash Jagat). When Jagan Jyoti (universal illumination), Param Jyoti (supreme illumination) is realized as being one’s own Maya, at such a moment one ceases to fear Maya. That, all that exists is merely one’s own form, is to be held in the mind and meditated upon. With such Dhyan nishta (fidelity to Dhyana), the mind is to be steadied and such single pointed conciousness becoming the embodiment of Taraka, is Moksha. The path of Moksha is not too distant from the Self. As is the proximity between the ear and nose, such is it between sin and virtue. It doesn’t stand apart from Budhi. It’s like the states of happiness and sorrow being same to Budhi. By the path of Budhi, the destination of liberation is to be reached. To steady the mind in one pointed consciousness, is Moksha. That which is seen as Tanmai (within the Self) is Jnana. After this, even Jnana does not exist. At such a moment there is nothing to tell or to be told. It can be called a state of “absolute nothingness” (Shunya avastha). The Prana vayu (life breath) is like a rope. Even as one goes or comes, in fact at all times it goes on unceasingly in the same way. There is no divisibility in the Prana vayu (life breath). It has neither paradigm nor distinction as to time. It is only when it merges with Svabhava (the mental attitude) that, distinctions are perceived. The Jeeva, because of Bhedaguna (differentiating attitude), forgetting its own state merges in the various states; such a Jeeva, has to by Budhimarga (path of Budhi) be merged in the Oordhva gati. It is to be bound by the rope of Shradha (faith). By holding it as such, in the Oordhava gati one is to attain Moksha. It is by forsaking attachments to various sense objects that the state of peace is attained. Be at Peace! In the awareness of ‘iha para’(this world and that), such one’s remain as a miniscule entity; attaining to the state of Sachidananda. Such a one will be Nityamuktas (eternally liberated). Even in the context of performing Karma, the attachment to them is absent. Such a one being Nityamukta, will have unity (coherence) of consciousness; such a one vanquishes the Jeevagunas (attributes/qualities ofthe body). One has to know that until the attributes of Jeeva are not bonded, one is a long way off from liberation. Without such a unity nothing can be attained. Neither Yoga, nor Mukti (liberation) can be attained. If seen in a particular contest there is none without Yoga. All such Yoga’s are to certain objectives. It remains merged in each and everything. When one realizes that the two Jeevas are but one, this is the realization of “feeling of unity” (aikyabhava). This same Bhava appears in each and everyone. In all that there is, one has to have desire less Yoga. The Yoga without the desires for the fruits there-of, is the path to Moksha. Doubts never cease until one attains Jeevabhava Aikya (unifying the attributes of Jeeva). Thus when anybody does something which one does not have love for, the thing being done looks like an act of insanity; but when one understands the same in a loving context, then it doesn’t seem insane. When the perception of “this one” and “that one” are similar, nothing appears whimsical. The mind is like flakes of cotton blown in the wind, being absorbed in Bhakti is like soaking such cotton in water; such is Manolaya (dissolution of the mind). The mind-like cotton is to be soaked in the water of Jnana, by being Chitamukta (liberated consciousness). Merge, in the manner of such cotton. When involved in various activities, meditation upon the Atman is possible. The various things are all in the context of externalities, not to the inner state. When being involved in various activities, one has to keep the feelings for these, apart. Just as the driver of the car on losing the grip upon the steering-wheel, looses control, and meets with an accident; similarly, the mind has to be kept in the Budhi and steered. The mind should not be allowed to wander aimlessly. It has to be steadied by resolute introverted meditation (Anthar dhayana nishta). The mind is to be involved in internal commerce… in the inside, deep within the core; it is to be ‘so developed’ (vriddhigath). The Sukshma Budhi, this has to be expanded and swiftly circulated in every Nadi and merged in Chidakasha, oh mind! Oh mind, be eternally content! Oh mind, remain untouched by imaginations (Pratibimbh). 

280. The one whose mind is dissolute in Samadhi is not ensnared by the Mahindra jaal (witchcrafts/sorcery lit.- delusional web of Indra- the Vedic God). Such a one has no fear whatsoever. To the Siddh Purush (accomplished one) there is nothing to fear in the universe. Seeing such ones, even the wild beasts and snakes become peaceful, all the animals become peaceful. Even those who disagree with such a one, become peaceful. The moment Sadhus and Sants are seen they become still. What is the reason? It is because of doubts and suspicious that they becomes still. At such a moment, darkness is dispelled. At that moment the same Sadhuguna (qualities of the Sadhu) enters one’s mind. 

281. Every one doesn’t feel hungry at the same moment. Similarly everybody is not liberated at the same moment; only the time for the occurrence differs. There are quarrels about different languages. In Hindi the taste of sugar is called ‘mitta’, but it may not be so called in other languages, all the same the purpose it fulfills is but the same. Even when used for variety of eatables, it ends up at the same place. To forget thousands of Gods and believe only in one, is the realization of happiness. At such a moment, contentment dawns. The one who believes a thousand Gods is never content, however much, such a one gets. Believing in two, there is no happiness; by having faith in one, happiness results. That there is only one God and not two, such a realization leads to the view that “everything is within the Self” (Tanmai). To view everything as the Self is the path to Moksha. There is nothing like rivalry; friendship prevails everywhere. By believing in two do not foster the vile tendencies. Believe in one and attain liberation. From where one has originated, when one takes birth, that is where one is to merge. By understanding both cause and effect, by being totally involved in all manifestations, one is reach the locale from where one has come. Then so reaching, one is to attain Moksha. Moksha does not come seeking anybody, one has to seek Moksha; by the path of effort one has to attain. Moksha means the freedom from “inner conditioning” of the Karmic bonds and keeping the inner state apart; to live as such, is the path to Moksha. Moksha is not something brought from somewhere else; it’s not apart from oneself. To attain Moksha, without striving, makes it seem distant. Moksha is not something obtainable in one place or another; it is to be found within oneself, merged with Budhi. By Budhi vichara one is to merge. Is ‘human’ complete? Such a question arises because of Maya, which leads to the creations of images (idolatry). These suspicious should be uprooted by the path of Budhi; then Jeeva will attain Moksha. As are the various issues about which each one’s love is expressed. Such is Bhakti. What are the different entities about which each person has Vishvas (faith) and has reaped its fruits? That, this entity is the ‘ultimate’, this has to be the belief. The resolve of one’s belief is not to be forsaken. There are none without Bhakti. In each being, Bhakti is immanent. In each one, that particular kind of Bhakti is as natural as the flow of water. Each one has a right to Bhakti of such kind. It pervades all; it encompasses everything. Pure Bhakti has to prevail. By the path of Akasha, one is to merge in Bhakti. At such moment, the steadying of dispassion(nishkama) results in Nitya Mukti (eternal liberation). By the path of Sushumana, merge. From the locale that one has taken birth, there one has to merge. 

282. One is to reflect by the path of Budhi upon the subtle Kundalini shakti by summoning it into Vichara; this Vichara like milk by Shraddha (faith) should be boiled in the Prananadi (channel of Prana), so circulated one is to merge. As each Chakra is being crossed over, the Guna (attribute) of each Chakra becomes distinct and stays apart. As each Guna (attribute) changes there is a change in one’s birth. The vichara within the Charka, present as the life breath, on being raised to the Oordhva path, gives rise to peace and forgiveness. The five Charkas and five Bhootas (elements) have to be crossed over and one is to merge in the sixth Chakra. Thus by being liberated from the six qualities one is to remain as SAT, CHIT, ANANDA. By illuminating the Ajna, one is to merge in the Akashavahini mandala. Shakti and Shiva are to merge and sport together. Trikala bindu peetha (locale of the focus of the three time spans-past, present and future), within this Bindu is the fire of wisdom, such wisdom is to be churned in every Nadi and merged in Prana linga. This Prana, on merging in the Shivalinga, it has to sport with the one and the only Self. By vanquishing both, Mantra and Yantra one is to live without Mantra or Yantra. The Budhi, by the path of Akasha is to be merged in the Shirshakasha (centre of Akasha within the head)– which is the locale of the “great rising” of the Atman. The varried attributes of Karma are to be oblate and by the path of Shudhakasha (pure akasha) the Jeeva has to move and unite. The palace of Jeeva is its being seated within the Sushumana. All the Jeevagunas (attributes of life) are to be oblate. The ideas of “mine and your” are to be dissolute; by uniting the Gunas (attributes) of Jeeva eternal Sidhi is to be accomplished and one is to live fearlessly . By knowing the path of Atman, Oh mind! Anna dhana (food given in charity) is to be performed. In this “Anna dhana” (food in charity) one is to merge, oh mind! By knowing the path of Atman, both life and death are to be conquered, oh mind! Be liberated, both in life and death, oh mind! Be eternally silent, oh mind! When the light of Budhi emerges one will understand one’s Gunadoshas (good and bad attributes). The creative state of the mind too, will be known. Like one’s reflection in the mirror, the Budhi will become aware and know the imagining and fantasising (projections) of the mind. Just like the reflection of the sky in water, one’s gross natural attributes and the subtle, will be seen as being apart and distinct. Such will be the one, who has experienced the Atman. As is one when underwater such is the internal state; that means, all shapes and forms are shaped by the mediums. So stay sunk in the water of Jnana. In the Ganga like Atman, wash away all the sludge-like mental predilections. Experience this Ananda! Be liberated! When one sits or walks or even when asleep, one is to be merged in devotion, to the path of Mukti. There is no prescription as to the time or the day. Even in the midst of others, the mind is to be steadied by the path of Akasha. The nectar of Mukti is to be imbibed with devotion. Both Bhakti and Mukti (devotion and liberation) are to be merged into the one Omkara like form, and one is to stay merged in this. The ten senses are to be enslaved by the Budhi, into the condition of a wingless bird. In the Prana which has ten facets, merge by treading on the path of singularity. Live by having Antarshanti (inner peace). Merge in the ‘etheral consciousness’ (chidakasha). Be liberated by having ‘Samadrishti’. Being liberated, eperience the world. The body is like a steam engine, Jnana is the steam, viveka (discerning wisdom) is the movement, Shradda (faith) is the track of rightness; the Budhi is in the place of the driver, the digestive system is the boiler, the blood vessels and nerves are the screws; by the subtle path, that. means the path of Buddhi, one has to move to merge in the Atman. Be merged in peace. As the train moves on the tracks, similarly one’s thoughts should move on the path of Budhi. 

283. When the train moves over the tracks they seem to be but one; but in fact they stay apart. The tracks are the path for gross passages. The train means movement by the path of subtle Budhi. Similarly the connection of the Atman and the body should be transported by the path of Budhi to the state of eternal peace. As the train is linked to the coaches, the Jeeva and Para are to be linked. The attributes of the body (Shariragunas) should be severed by Samadrishti. May the Jeeva reach the temple of eternal liberty. 

284. Meditation, Manas and Shradha, these three are to be merged by Antarbhava in the subtle point in between the eyebrows (Sukshma bindu bhrumadhya) and thus one is to be united. In the Omkara bindu (point of Omkara) the pure Chitvrittis (attitudes of pure consciousness) are Niramaya (unstained / unsullied). So being, it is to be channeled unceasingly by the path of Budhi. Dharana, by the path of Samadhi, with ultimate fidelity, the mind has to be steadied. One is to live with one pointed consciousness. For the Chit (conciousness) to be steadied in the path of Akasha, Samadhi is the only mean. Oh Jeeva! Enter, the Akasha. Once the Jeeva merges into the Akasha the universe doesn’t remain a separate entity. Oh mind! One is to be liberated from all thoughts and ideas related to the body. To steady the consciousness without taking the “path of effort” is very difficult. The one who is forever in Samadhi the idea of identifying with the body remains seprate. For the one always in Samadhi, the gross and the subtle remain distinct and separate, like the kernel of a dried coconut. For the one who is aware that the Self is not the body, for such a one Samadhi is not a distinct state that’s apart. Such a one is always in Samadhi, the singularly absolute Samadhi, the absolute Shiva Samadhi; the internal dissolution of the mind-Samadhi. For the one immersed in the sugar like Jnana, there is no distinct idea as to sugar (sweetness). For such ones, the externally manifest, are of no importance. 

285. The Shakti of Omkara is like the reservoir of water. It moves in all directions. It is inside and outside, it is all pervasive and like Budhi, it is merged in the state of creation, as soundlessness; this soundlessness and sound merging in the Budhi leads to the Budhi being merged in Omkara and the Omkara being merged in Budhi. The Omkara is immanent in the universe and the universe is immanent in Omkara. Both Omkara and the universe are immanent in the Akasha. The Akasha is immanent in the Budhi. The Budhi is immanent in Akasha. Both Budhi and Akasha are immanent in Omkara. The Akshara (deathless state) is immanent in Budhi. The Akshara and Jnana are immanent in Budhi. The Budhi is immanent in Atman. The Atman is immanent in Budhi. The forms, shapes and thoughts, by the path of Budhi are oblate to the Atman. The cause and effect are but one, to the Atman. Knowledge and ignorance, by the path of Budhi both merge in the Atman. Peace is like Akasha, it is clear. In its pristinty, it remains above both purity and impurity. Even after being eternally pure, and being without shapes and forms, the shapes and forms being immanent in Budhi. Being all pervasive, it appears equably everywhere and in all embodied shapes and forms. It does not need to be with any aim or purpose. Neither is any purpose to be attributed to it. It has to remain unallied. Peace is the Paragati (transcendent/ supreme state), by the path of Budhi it stays apart from both, the mundane (iha) and the transcendant (para). Peace is untouched by hapiness and sorrow. That there is only one Atman in all, such a realization by the Budhi, is true Peace. Peace is the habringer of happiness, both to the mundane (iha) and the transcendant (para). This the ultimate inference of the Vedas (divine wisdom).This is the Principal of the Sadhus(the one’s who have achieved attainment). This is Purusharta (ultimate goal of human life). This is succesful Jeevan-mukti (liberation in life). This is the ultimate truth. This is the most supreme. This is the complete entirity. This is selfless Bhakti (devotion). Selfless Bhakti is desirelessness. Desirelessness is Niramaya (beyond qualities). Niramaya is the inference of “IT” (ultimate divinity). Desirelessly in truth - do service, oh mind! The inference called SAT, the CHIT (consciousness) like Jeeva, are at all times within one; by Budhi and Vichara adulate, oh mind! In the great illumination of the Budhi, let the entire universe be seen as the embodiment of the Atman. The dream state, deep sleep (shushupti) and wakefulness (Jagrat) are to be merged; one is to stay in the awareness of the Atman. The great peace is to illumined by the Atmic awareness. By knowing the universe, glorify it! By one’s Budhi, one is to know the universe and the mind. It is not something that can be gained by the knowledge understood by others. It can be known only by contemplation and reflection, within the Self. Truth! The very embodiment of Omkara! Let it flourish!The attributes of the consciousness are to be oblate to the Budhi. Let truth prevail! May consciousness be dissoluted. Let truth be the embodiment of Taraka. Being the embodiment of Taraka, in samadrishti- see the world. By knowing the idea of oneness/unity, the ideas of “you and I”; by Samadrishti- “truth and eternity” are to be understood. Apart from this there is nothing! Know it to be as such, forever! This is the state of ‘SAT CHIT ANANDA’. The origin and the end is truth. There is only one truth; the idea of duality leads to doubt and uncertainty. The conclusion of ‘only one’ is the ultimate awakening. By contemplation within the heart, by reflection and meditation, establish it. Truth means Sadgati. Truth is the sugar. Sugar is the nectar of the mind in the tree of ‘Nirvikalpa’‘ (devoid of infirmities). This nectar of the mind is the Jnanamrta. This nectar of Jnana is the nectar of Yoga. This yogic nectar in all its attributes is to be merged by the path of Oordhva, oh mind! In Shiva like Ganga, all the doubts and suspicions within the Self, are to be washed clean and one is to be bathed in peace! Shiva and Shakti, the embodiments of Omkara are to be brought together and merged. All doubts with regard to the attributes of various shapes and forms are to be seen by the third eye; the enemy that, is lust, is to be burnt and the ash is to be smeared all over. One is to merge in Shiva and have the third eye. One should become Shiva. Shiva is what one ought to be! the idea that one is different from Shiva, because of suspicious and doubt, is to be incinerated in the middle of the five senses and five fires. The Jeeva is to mediate and its attributes are to be oblate. By the path of dispassion, the five nectars are to be imbibed, moment by moment, Oh Jeeva! By the path of Tatwa one is to merge in the meditation of the supreme. Once truth is know, death holds no fear. Once death is understood the ideas of “I and mine” perish. It is truth that prevails forever. The ‘I and mine’ thought leads to fear of death. It is an obstruction on this path. After knowing the world, if one were to forget and sleep, such is death. At such moment, it becomes an external state. The inner state is not separate. At such moment, if the senses are turned inward and inculcated in to the Self and then contemplated upon, the ideas of “I and mine” are dissolute. If the Jeeva is suddenly awakened and activated in worldly matters, the sleeps that result subsequently, is to be understood. This is the state of Jnana. The cause of birth and death is attachments; the cause and attachment being inter-related, these appear like shadows. These attachments are within one. The one who keeps the Budhi in a state of contemplation has no fear of either, birth and death. Desires are the main cause of birth and death. Mind being enslaved to desire, leads to the necessity of partaking both of happiness and sorrow, by the body. When desires are subjugated by the mind, there is no trapping in happiness or sorrow. When the mind is enslaved by desires, the need for other means of self preservation arise. When one has fallen prey to habits, it leads to birth on a lower plane. Whatever be the habit, it is to be within one’s control. It is to be enjoyed when one wants and abstained from, when one doesn’t need it. To such extent is the mind’s control necessary. What is done by mere imagination is impermanent. That which is done by Budhi vichara by an embodied being, subsist as something permanent. Mere imaginations and fantasies are transitory. Imagination has the span of the little finger and Budhi, like that of middle finger. What is meant as Vasana is the extreme attachment to particular objects, such is Vasana. These vasanas are the cause of birth. The various vasanas that arise, from moment to moment, because of the bodily-nature (dehadharma) are similar in nature to the bubbles of water that keep appearing and vanishing. The body remains a separate and distinct entity. The love/attachment for any object increases and persists, such is vasana; for this vasana to be fulfilled a body has to be taken. This vasana in whatever forms it subsists, its reflection enters within the very being of such a one. In such family it is created and thus comes into being. The one with such a vasana, in whatever activities involved, it is the body that is animated. That apart, the vasana appearing as love, appears as a seprate entity, springing up a new creation ‘then and there’. If by such a body the vasana can’t be fulfilled, then the body is afflicted by diseases, it departs from such body, again at such a moment, a new creation springs up. When the body departs, a new birth results. This birth is for the fulfillments of these vasanas (attachments). Whatever be the kind of attachment, so will be the kind of birth. It is just like walking; can one walk only with aid of one leg at a time? Only when a feet touches the ground the other can be raised. The past vasanas work accordingly. 

286. ‘Dispassionate Bhakti’(nishkama bhakti) is not for gaining ‘immediate’(Iha) happiness here. Such ‘Bhakti is not related to the nature’ (Prakriti sambandh). Nor is it for averting of any miseries. Adversities and Bhakti have no relation whatsoever to each other. It is neither aversion to the body. This Bhakti has to proceed further on and never slip backwards. Such Bhakti is to be held on to fast within the Hridaya kamala (lotus heart) with deep faith, like the grip of a mountain lizard, even in the face of extreme adversities. By the path of Bhaktiyukti (devotional union) merge in Shakti. Bhakti by various Upadhis is to be purified within and merged in pure aversion; by strengthening aversion, one is to be independent of the senses. (The giver of peace the animator of the universe is ‘Omkara’ that exists in all). In the peace giving lord of the universe, steady the Bhakti(devotion). This is real Bhakti. This is eternal peace. This is the self – effulgent illumination. This is the conclusion called ‘SAT’. The Purusha Prayatna (human effort) is necessary for the ‘iha-para’ awareness. This is Sadananda mann (unceasingly blissful mind). This Sadananda mann (unceasing blissful mind) is the seed immanent in everything. This Sadananda mann, which is the subtle seed in everything has to transform into Budhi vichara and flourish. This Sadananda mann (unceasing blissful mind) remains as Niranjana (stainless/ unblemished). It prevails as the “all pervasive omnipresence” (Niramaya) existing as the Budhi, present as what is called as the doer (Kartru), being the omnipresent witness, this is what is ‘SAT’ for both “iha and para” (this world and that). It is inside and outside, existing everywhere as different instances. It is motivator for the both “cause and effect” (karana–karya) for ‘wisdom and knowledge’ (Jnana – vijnana) and it remains as the witness. “OM” Nirapradhi Atmanan sarvasakshi (the flawless, sinless and eternally witnessing Atman). This is the Jagadguru (the universal Guru). It is the ornament/glory of the universe. It is the universal father. It is the universal mother. It is ‘Omkara–bindhu’. It is ‘ma’, ‘aa’ ‘ee’. Om is the awareness of ‘Char’ (the most mundane) and ‘Para’ (the most transcendent). Om - the inference, the judgement, Om! Om! 

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.

Individual and Group sessions are available. Please call or email me, I look forward to sharing this experience with you.

Randall Fontes
R.fontes@comcast.net

Be Still 
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Be Still Within Yourself 
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Be
 
 

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