THE CHIDAKASHA GITA
OF BHAGAWAN NITYANANDA OF GANESHPURI
Verses 76-100 With Commentary by Kedarji

76. Even a child of five years old knows that there is God. But the child does not know where God is. The sun sees all. But very few, one in a lakh or two, look at the sun. In this world, three-fourths of the people are fond of sexual pleasures like beasts. Even those who have reached the middle state, are less than one fourth of the people. Good deeds are very few in this world. Evil deeds are many.

Commentary: In this Kali Yuga age, God has been abandoned and ignorance is worshipped by the majority of the world population. A young child knows that God exists but does not know where to find God. God exists in everyone and everything, yet very few seek him out. This is the disease of the modern age. Most people behave like beasts, worshipping sexual pleasure and feeding their cravings for sense pleasures and worldly pleasures as if they are starving animals. Those who have reached the middle state where even a little balance and virtue are practiced are very few in number. Virtue has been lost to vice and evil deeds are commonplace. Only the act of taking total refuge in God can reverse this tide.

77. Swami is he who has united the Chit with Sat. Upadhi means the tree of peace. We must take shelter under this “tree of peace.”

Commentary: Sat is Being. Chit is pure perceiving awareness. When these two unite permanently, the Bliss of Nirvikalpa Samadhi is experienced. The awareness “Shivo’ham. I am Shiva. All things are in me and I am in all things,” becomes the permanent state of the yogi. Only when this occurs can one be called a Swami, regardless of whether or not he wears orange clothes or she has shaved her head. When Sat merges with Chit, the Bliss that is experienced culminates in a state of sublime peace. Seekers of the Truth should take refuge there.

78. Those who are always one with Brahman are the Brahmacharies. Such a man may even belong to a pariah caste. One does not become a Swami by simply holding an ascetic’s wand in hand or by holding a copy of the Bhagavad Gita. Nor by putting on red clothes, nor by discussing God with whomsoever he meets.

Commentary: Those Yogis whose minds are immersed in the Self (the Supreme Principle) all the time, and whose experience of the Self is uninterrupted, are the true Brahmacharies, the pure ones. Such a person may even belong to a lower caste or class or be uneducated and an outcast. Such a person may even work a full-time job and be a householder. One does not become a swami simply by taking vows, wearing orange or red clothes and memorizing the Bhagavad Gita or other scriptures. A swami is not one who can give a well-prepared intellectual discourse on God. One who can be called Swami is one who lives in the Purnaham Vimarsha state of the nectar of Self-awareness at all times.

79. If gold is melted in fire, it shines with lustre. So also, one should purify oneself, killing desire and anger internally. By introspection, he should move internally. A man’s mind never remains stationary.

Commentary: By its very nature, the mind is restless and wanders in many directions at the same time, due to its desire for this and that and the anger it experiences when these desires are not fulfilled. Through Meditation, one should experience the inner Self, God within. Then, in the inner fire of Meditation, the mind melts, becomes pure and shines like gold.

80. However wicked a man may be, within five minutes his wickedness may be changed into goodness. So long as there are clouds, the sun’s rays are not visible. As soon as the clouds scatter in all directions, the sun becomes visible. OM “the tower of peace!” OM “the form of peace!” OM! Salutations to OMKAR!

Commentary: However evil a person may be, however bad his/her karmas may be, within a short period his limited, binding tendencies may be purified. With the leadership of the Guru, a person can root out the Gunas and the Malas. If a person is willing to set aside his desires and cravings for five minutes and experience the power of the Mantra, God will become visible. The Pranava Mantra Om is such a mantra. It is the tower of peace! Om is the form of peace! Salutations to Omkar!

81. There is not a fixed rule about the taking of food. It has not been said that one should not take his meals. Moderation! Moderation is the rule. Half stomach, food; one-fourth water. Do not love sleep too much.

Commentary: On the spiritual path, there is no fixed rule about diet and no one particular diet that a yogi should follow. Eat food that is well-balanced, nutritious and right for your body. Nowhere is it ordained that fasting is better than eating. Take food in moderation. That’s the rule. When you eat, don’t eat to fill your stomach. When you finish eating your stomach should be half filled with food, one quarter filled with liquid and the other quarter Prana. Always leave room for Prana and don’t sleep too much.

82. Fire consumes anything and everything. It does not distinguish between good and bad. Likewise those who are doing “karma” may eat anything. Those who do not know what “karma” is are not aware of what they should do. Such a one suffers from indigestion. One whose digestion is alright may eat anything he likes. It will be digested. Sleep is necessary. Moderate sleep. Do not eat when the stomach is full. Be always regular in your meals.

Commentary: Inside every living being is a Yagna or sacred fire. This fire is Shakti and is also responsible for your digestion. It does not distinguish between which food should be digested and which shouldn’t. If you are engaged in selfless service (karma yoga) and you offer your food to God before eating it, you may eat anything, as long as you do so with the understanding that it is God feeding God. Those who do not offer food in this way, do not practice proper diet and suffer indigestion. Sleep is necessary but don’t sleep too much as this will make you dull. Take sleep in moderation. If you’re full, don’t eat more food, but be regular in your meals and take them at approximately the same time each day.

83. Gold chains around the neck, gold jewels on the ears, gold rings on fingers. These are the causes of the fear of being robbed when they are on the body. Money is a cause of fear.

Commentary: Those who chase after possessions, seeking to increase their lot day-by-day; those who believe they are their possessions and are attached to objects (people places and things); such people live in constant fear of losing what they wrongly believe they possess. Attachment to objects is a taint that leads to fear. When you live with the understanding that all objects belong to God and are on “loan” from him, you stop living in fear.

84. What is called “fear” is the creation of the mind. For the internal sight, there is no fear. Fear exists for the man who has no internal eye (Jnana). It is impossible for a blind man to describe what the cart is like. Similarly to a man who has no Guru, there is no place in the world.

Commentary: The notion of fear is a thought-construct, a vikalpa, created by the presence of the Malas in your Consciousness. The Self, Shiva-Shakti, that God inside you, fears nothing. In fact, it is only by the light of the Self that there can even be a notion called “fear.” For a person afflicted with Anava Mala, believing himself to be imperfect and separate from God, there is no true knowledge. This condition gives rise to fear, automatically. Just as a blind person cannot describe what a cart looks like because he can’t see it, a person without a Guru, without a spiritual mentor, cannot realize God and is truly homeless. There is no place that such a person can go where he/she will not experience fear and duality.

85. Food full means Prana full. Food means Prana. If we store our money in a box without much thought about it, it remains in a great store. If we spend from it, it becomes less and less. Money (wealth) is life. The box is intellect (Buddhi). The box requires nothing. Similarly, if a man knows himself, he does not want anything. If by the internal exercise of the Sadhana (practice) that is with us, we lead the Prana to the Brahmarandhra (the top end of the Sushumna canal), and there if Prana and Shiva are united, then we do not require anything. Restraining the Manas from going down and showing it the royal road of the “middle path” is what is called food.

Commentary: A yogi is one who attributes everything to the Shiva-Shakti power, to God. For such a being the experience of Jivanmukti is his food. Humankind mistakenly believes that it is “meat and potatoes” that creates and sustains life. But one who is Liberated knows that life is sustained by the movement of the life force known as Prana Shakti. It is this Prana Shakti, the treasury of Shiva’s powers, that creates, sustains and withdraws this entire Universe. Prana Shakti takes the form of your breath. Life comes into being through Prana. It is Prana that keeps the heart pumping. Without Prana, there would be no physical form. Prana, the life force, should be regarded as money. It should not be wasted by exhausting the body in the pursuit of sense pleasures and worldly pleasures. A yogi should live a temperate life of moderation. Buddhi, the intellect, is the “box” that houses the Self in the body. When Prana is caused to rise and remains centered in Buddhi, all one’s desires dissolve. If you know this, you know all there is to know about yourself. Shiva, the Primordial Being, makes his home in the thousand-petal lotus in the Sahasrar, the Chakra above the top of the head. When Prana is made to rise on the royal road or “middle path” known as the Sushumna Nadi, and merges into Sahasrar, into Shiva, all limiting desire is removed. Then, just as you are content after filling your belly with your favorite food and drink, when limiting desire is destroyed in this way, you become completely content within yourself.

86. The repetition of Rama is true delight. It is the eternal Atma delight, eternal true delight, internal Atma delight, Kundalini grandeur delight. The lord of mind is Rama. Rama means Atman. That which governs the ten Indriyas (five Karmendriyas and five Jnyanendriyas) is Rama. Ravana means all the wicked qualities in us. Sita means Chitta. Lakshmana means attention (thought control). Krishna means introspection. This introspection is the eternal Atma delight.

Commentary: The deities we read about and experience in the epics and scriptures of our tradition are all representations of God and His many aspects. For example: Lord Rama was an incarnation of Vishnu. He is also another expression of the formless Atman, the inner Self. As such, he became a great Saint. Even now, repeating his name brings pure delight in the Self. Rama became one with Shiva, one with Divine Consciousness. Therefore, he is that one who governs the powers or energies behind the senses that are the seat of the senses (the Karmendriyas and jnanendriyas).

The demon Ravana, who was slain by Lord Rama, represents all the wicked qualities and limiting/binding tendencies in each of us. Ravana represents that which each of us needs to rise above. Sita, the wife of Lord Rama who was kidnapped by Ravana, represents Chitta, the mind, and the kidnapping of Sita by the demon Ravana is symbolic of how the mind is kidnapped by poor and evil thinking. Lakshmana symbolizes awareness and the ability to focus the mind to cause it to remember God. He represents that power. And Lord Krishna represents Meditation on God. Each of these saints whose lives are documented in great epics like the Ramayana and Mahabharata, is an aspect of Divine Consciousness. These saints can also be meditated on to experience the Self.

87. All are men. There is no incarnation higher than man. Man is the greatest of animals. But those are the best of men who ponder over the subtle.

Commentary: There is no incarnation greater than that of a human being. Only through a human body can one become Liberated. This makes human beings the greatest of the manes, the greatest of animals. The best of human beings are those disciples whose aim is to realize God.

88. “Ekadashi” means the worship of the “ONE.” To such a man, everyday is Ekadashi. Those are called “men” who have such an Ekadashi. A man should think very little about the gross. He should spend much of his time in meditation of the subtle.

Commentary: Ekadashi means first or the number one. But for a yogi it means worship of the One God by remaining absorbed in God within. To one who experiences the constant, uninterrupted rapture of the Self, worship of God happens every moment of every day. A person should spend little time involved in the mundane activities of this world (just enough to earn a decent living) and spend much of her time in Meditation and spiritual practice.

89. A man becomes “desireless” when he sees a dead body burning. This desirelessness is temporary. This is the secret of the body. Desirelessness imparted by a Guru should not be abandoned. From desirelessness a man obtains liberation from bondage. This desirelessness is the best. Guru is secondary. The desire that a man be initiated is of the third class. Getting a Guru is of the second class. By practice; getting experience for oneself is the real desirelessness which is the goal of human life. When one practices and imparts his knowledge to another, it is “Yogananda Desirelessness.” It is the imperishable and the indivisible state. It is the tree of peace. The climbing of the tree of peace which is in the head and being one with that “peace tree” is the real imperishable desirelessness. The cutting of the primary root of passion and anger is the imperishable desirelessness. Being in Samsara, enjoying a little of its pleasures and then renouncing it is the second desirelessness. Desirelessness is liberation from bondage in this very life.

Commentary: When you see a dead body burning (being cremated) or buried, you realize how transient life is and how limited the body is. You are reminded that you too will pass one day. But this realization is temporary because, out of fear of your own death, you begin clinging to life again by pursuing your attachment to desire and craving for people, places and things. True desirelessness is not the fear of whether or not you will go to heaven when you die. True desirelessness is freedom from the limiting desire for people, places and things. You can only gain this true desirelessness from following the instruction of a true Guru.

This desirelessness should never be abandoned. Through spiritual practice, as instructed by the living Master, one is freed from attachment to the body, the ego idea, the senses. In this way, one is freed of desire for anything other than union with God. This state of desirelessness (the absence of limited desire known as Karma) is the supreme state of Liberation. Liberation from limited desire is the goal of all Sadhana, the goal of retracing one’s steps back to God. It is the best state and is the primary goal of all spiritual practice. The physical relationship with the Sadguru is designed to foster this state and, therefore, that relationship is not the final attainment. The final attainment is union with that which is desireless. This is primary.

The experience of eternal peace is had through union of Shakti with Shiva in the Sahasrar. When, through the Grace of a living Master, and daily spiritual practice, the yogi experiences this union, this is the state known as desirelessness. The nectar of peace flows from this state and is like a tree with its roots in God, imperishable. To experience this peace tree, one must cut away the root of ignorance that is anger and passion. To experience the samsara that is this world while remaining detached from it, to renounce the ego idea while leading ones’ life, is the stage that leads one to the ultimate realization of God and Liberation from bondage.

90. Those who have no “faith” have no desirelessness. Similarly, those who have annihilated the Manas, have no Vasanas. So also, those who have no faith, do not reap any fruit. We buy a diamond for five or six thousand rupees. This is all rental delusion. If we have no mind to buy a diamond, its value is nothing more than that of a lump of earth.

Commentary: Faith in God, faith in the Shiva-Shakti power, this God-principle within, is the most important ingredient for a seeker. Without faith, you can’t reach the desireless state. And if you can’t reach the desireless state, your karmas will keep you bound to the play of the Gunas and the Malas. Those who have merged the mind in the Self through Meditation have no more latent tendencies or impressions. Their samskaras are burned in the fire of Yoga. This is the “fruit” that must be reaped.

But it cannot be harvested without Faith. In this world-appearance, objects only have the value that we give them by naming them. The fact that a diamond has a value of five or six thousand rupees is really an illusion created by buyers and sellers. These things only have the power and value that we give them. We project that power on to them. The real power and value exists inside our own being in the form of that Supreme Consciousness that is reflected in the diamond and all other objects around us. The purpose of enaging an approach that takes you beyond the mind and beyond the senses is to learn to go to that sacred place inside, all the time, rather than getting caught up in the reflections of that source.

91. Elements are not five but four. Earth, Water, Fire and Air. Space is no element. It is one indivisible. The earth is extended. Air is above water. Space is above air. The sea is the boundary. The earth is the bed. Space is the house. The air is above. The earth is below. The earth is red. The air is white. The earth, made of four elements is not round. It is triangular. Between the lunar nerve and the solar nerve is Sushumna (the star nerve). The earth is like our face.

Commentary: Everything in this world is contained inside the body of Supreme Consciousness and that body of Supreme Consciousness is also contained inside a human being. The elements of Earth, Water and Fire are also contained in our being in the form of Nadis or subtle energy channels. Earth itself appears inside as Shiva-Shakti Trikona and is comprised of the three main channels (nerves) or Nadis known as Ida, Pingala and Sushumna (the central or star nerve). These three nerves also form the three points of a triangle known as the triadic heart of Shiva (Shiva-Shakti Trikona) or the abode of the true Heart. This earth is like our face. Air or space is contained in the Sahasrar, representing the formless Absolute.

92. Vayu (air) is imperishable. It is one, indivisible. It exists in everything. When the glass chimney of a lamp is shut, there is no light. When it is not shut, the lamp shines brightly. If we take “earth” and imagine it to be sugar, it is sugar only in thought. The nature of earth is not changed. So also, even if a man becomes a yogi or a jnani, the nature of the body does not leave him. Manas becomes one with the Brahman, not the body. Jnanis are subject to the limitations of the body. Since their Manas is annihilated, they are not aware of their bodily condition. A man in sleep, if bitten by a cobra, is not aware of the cobra bite and he is not affected by it. Similarly, Jnanis are not aware of their body and hence, the bodily conditions do not affect them. When a letter, written in English or in any tongue, is given to a child of five or six months old, the child throws away that letter and it cannot know what is contained in it. A child of six months old does not at all know the difference between a diamond and a lump of earth. Such children have no idea of the body. They are always in the thought of Atma. Children have no idea of duality. When their brains develop, they become aware of differences. When the brain is not developed, Prana in such a child is in the Sushumna.

Commentary: Vayu, the air we breathe, is imperishable. It is that which sustains the Earth and it is one with Brahman. Air exists in everything. Even a flame cannot burn without Vayu. The essence of this earth is Vayu. Just as imagining this world to be sugar does not change the fact that it is the earth, imagining the Earth to be something other than the life-breath of God, does not change its essence as God. The perception that this world is something other than God only exists in our thought, not in reality. This earth is a limitation in Shiva’s Maya, a divine expression of the inner Self. Its nature remains the same. In the same way, a Jnani (knower of the Truth), who is a spiritually-perfected being, is still bound by the body and the laws of nature (the three Gunas). However, such a being’s mind has merged in Brahman, in the absolute, Shiva. For this reason, a Self-realized being no longer identifies with the body and his/her exalted state is no longer affected by what the body undergoes.

Just as a person in deep sleep can be bitten by a cobra and not be aware of it, the Jnani’s awareness is firmly established in Shiva and that awareness is never changed or diminished by the fluctuations of the body nor the passing of time. Just as a young child cannot read a letter and sees no value in doing so, a child of 5 or 6 months old is not concerned with this mundane world or its activities. At this age, the child’s awareness is still rooted in God. Children of 5 or 6 months old have made no distinction between objects and have no awareness of their own bodies. They are completely absorbed in the Self and have no notion of duality. Until children are engaged in developing their brains with the mundane knowledge of this world-appearance, they have no sense of separateness, no sense of difference and no idea of duality. Before the learning of empirical knowledge, Prana in such a child is still centered in the Sushumna. A Jnani’s state is like that of such a child, except that the Jnani has direct, uninterrupted knowledge that he/she is the Supreme Principle.

93. As the child is growing month by month, it gets knowledge of various things. Earlier knowledge is of no use. When a man is in the know of all, he must be like a child. A true Jnani is just like a child of six months. Such a child is not conscious of its own calls of nature. It does not distinguish between the two calls of nature. Jnanis are similar. They do not like one thing and dislike the other. They have no idea of poison. The administrator of poison should think about it. The eater never cares for it. Likewise, a Jnani does not say, “I want dinner,” “I want that.” They are always well established in the internal Atman.

Commentary: As a child grows up his/her Witnessing Awareness becomes clouded with empirical knowledge of mundane things. As a child matures into adulthood, she comes to believe that her earlier experience of the Absolute is of no use in the pursuit of worldly pleasures and she begins to abandon her true nature. A smart person, that person who knows all that is worth knowing, is the one who becomes like a child again by embracing the fact that God exists in everything and everyone, everywhere. A true Jnani is like a child of six months who is not conscious of differences and duality. These great beings are like young children. They see all as the same ONE God and accept whatever comes to them unsought. Being well-established in the Self, Jnanis do not chase after sense pleasures and worldly pleasures. They have no craving for these, having eliminated all craving in the fire of their spiritual practice. Because this is the case, they are able to transmute the “poison” of difficulty, the “poison” of pain and pleasure, into Divine Consciousness itself. They have risen above the influence of the three Gunas and the three Malas no longer exist in their Consciousness. Such is their perfect equipoise. The person seeking to harm or embarrass such a Jnani should think about this first.

94. Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head. In the head is Chidakasha. It is the well of Hridayakash. We should draw water from this well and drink it. It is no use digging a well in the earth and drinking water from it.

Commentary: The head is like a coconut fruit. There is a delicious center of nectar located in the crown chakra in the head. Chidakasha, the inner expanse of Divine Consciousness, is accessed through this chakra. Chidakasha is the very heart of the Lord, Shiva. It is the well of one’s being. Drinking the “water” from the “well” of ignorance that is the mundane knowledge and experience of this world-appearance is useless. Draw water from the well of God inside yourself and drink that water. It is the only Reality.

95. You have a certain thing in your hand. If you look for it somewhere else, you will not find it. If you sit in an upper story, light a lamp there, and close the doors, those who are below cannot see the light. See the biscope! See the drama! All these are seen in the head. Everything should be seen from the same place. You need not go to several places to see several things. The city of Madras can be seen from there as well as from here. It is better to see it from one place. We must “idealize” it in our brain. What we call the heart is not below. It is above (the neck). When we are cooking, the flames go upwards. So is the heart upwards. There is light in the heart. There is no darkness in it. If a man’s head be struck off, we cannot say who the man is by simply looking at his trunk. It is the heart which sees through the eye. A man must have the internal eye. What is called the “heart space” is the face which is triangular. We can know a certain man by looking at his face. A man must know his own secret. A man must know himself.

Commentary: Whatever you hold in your hand, will be found in your hand. If you hold an object in your hand, everyone understands the foolishness of then looking for it somewhere else, because it’s right there in your hand. The drama of life and the contradiction of our existence is that we go looking outside for what we already have within ourselves. All of the Joy and Happiness we seek through the body and the senses is really already contained in the highest spiritual center that can be accessed through the crown chakra in the head. Yet we close the doors on this “upper story” of our existence and conceal it from even ourselves. This is the paradox of life.

Instead, we should merge with our true nature inside and have the outlook of Shiva. Everything should be seen from the perspective of the Divine. All that there is to be experienced in this world can be experienced by going inside. You need not go elsewhere. Even a city like Madras can be seen with the inner eye of knowledge, without physically traveling there. It is best to see all things from God’s perspective inside our own being. This Equality Consciousness must be our only ideal. What is known as the heart is really the Shiva-Shakti power emanating from the highest spiritual center. There is a great light in this spiritual center. It is the place where the Supreme Principle dwells. There is no darkness there. If you decapitate a person, without the head, that person is unrecognizable. In the same way, without the Supreme Subject, this world does not exist and cannot be known or experienced. It is God who sees through the eyes and experiences through the body and the senses. This is the secret that everyone must realize. In that highest abode of the true Heart, there is a triangle. It is Shiva-Shakti-Nara. This is the face of God, our face. A person must come to know this. A person must know the Self.

96. Mukti is according to the nature of our Bhakti. If you try hard, you get good salary. If you try a little, you get a small salary.

Commentary: Just as earning a good salary requires effort and expertise, Liberation from the bondage of ignorance requires Bhakti (longing/devotion to the living Master and discipline in practice). If your Devotion for the Master and God is weak, if your Devotion and love for the practices instructed by your Guru is weak, you cannot attain Liberation and your experience of God will be unsteady. Complete Bhakti, perfect Surrender, is the key to Liberation.

97. When we are little children, we do not know who is our father and who is our mother. When we grow up, we come to know our parentage. When a rooster eats, it scratches everything towards it with its feet. Similarly, when a person’s intellect is developed, he becomes selfish. Everyday people die. Everyday people are born. But rarely do they burn their selfishness. Selfishness completely disappears when the divisible becomes one with the indivisible. From rice various kinds of eatables such as ambada and halva are prepared. These preparations are not called rice.

Commentary: As young children, when we are only five or six months old, we have no sense of difference. We experience all as the same and we have not yet learned the distinction represented by the labels “mother” and “father.” At this age we are in awe of everything and everyone. It is a state of pure wonder that is our Natural, Free state of Being. Then, as we grow older, we become like the rooster that grabs for everything, scratching after objects as if mad. As we develop in the ways of the world, we become selfish. This is due to the limitation of an intellect that believes it must concern itself with comfort and security in order to possess objects.

People are born and die everyday. By observing this, we know that what can be possessed in this world cannot be taken with us. Nor are we born bringing objects into this world with us. Yet we remain obstinate, refusing to surrender our selfishness. This selfishness disappears when we merge our individual consciousness into Divine Consciousness. When the intellect is purified in this way, we realize that God alone is. Just as rice that is fashioned into halva and ambada or other dishes remains, essentially, rice, we have to recognize that, although we call a person by a name and we differentiate a building from its owner, all these are still That ONE, indivisible Lord.

98. A vessel without water is of no use. Bhakti is water. Intelligence (Buddhi) is the vessel. He who has no subtle Bhakti is no man. It is not the work of Shakti when a person dances an oracular dance. This dance is a trick. Trickery’s course is downwards. Shakti follows a middle course. Trickery belongs to the body. Shakti is Atmaic. Trickery is powerless before the fire of Shakti.

Commentary: To be a water pot, the vessel has to be useful in collecting and holding water. In the same way, the individual intelligence or Buddhi is of no use unless it is absorbed in Love and Devotion for God (Bhakti), since a person only acquires real intelligence by merging her Buddhi into the Supreme. Attachment to sense pleasures and pain is not the work of Shakti. This attachment is due to the free will of the individual. It is illusion, a trick born of wrong understanding. This illusion, known as Maya, has one purpose; to keep a person bound to ignorance. This is known as the downward path. Shakti follows the middle course, known as the central nerve or Sushumna. Trickery belongs to the body. Shakti is the power of the Absolute. It is Divine Consciousness. The illusion of this world-appearance is powerless when deposited in the fire of Shakti, inside. The purpose of Meditation and all other spiritual practice is to burn this illusion in the fire of Kundalini Shakti.

99. Almost all fruits have their seed inside. But cashew apple has its seed outside. Our mind, like the seed of cashew apple, must be outside Samsara. One must not reserve sugar for himself and distribute sand to others. One following the royal road should not lead others to the path covered with forests. Upon realizing the Self, it is one’s bound duty to lead others by the royal road. This must be done at once. We are not sure about the future.

Commentary: The seed of most fruits is contained inside the fruit itself. But cashew apple has its seed outside. Like the seed of the cashew apple, we must bring our minds to rest outside the ocean of worldliness (samsara). For the yogi, it is important to learn how to be in this world without being of this world. This is the purpose of taking a Sadguru and doing spiritual practice. Once Liberated, a yogi must not keep her knowledge secret from others. Once perfected in Yoga and established in the state of Purnaham Vimarsha, one must teach others and should not lead others astray. It is the duty of the enlightened to lead others to God. This duty must be embraced and carried out at once since the future is uncertain at best.

100. When a train leaves a station, the next station is alerted that a train is approaching, by the sound of bells ringing. What is called Bindu-Nada is the bell. Just as we hear a sound when we throw a stone into a well, we hear Bindu-Nada inside the head.

Commentary: The Primordial Being that is the Shiva-Shakti power makes a sound. Just as you know a train is approaching by its sound and the alert you get from bells ringing in the station, as you direct Prana to rise inside the Sushumna Nadi, you are alerted to the approach to Sahasrar by Bindu-Nada, a multiple vibration that can be heard inside the head. Just as you know that a stone has fallen into a well by the sound it makes, you know that your awareness is becoming absorbed in the Self when you hear this Bindu-Nada vibrating inside the head. This sound emanates from Shiva’s Light and, therefore, can be called Bindu-Nada or point of sound emanating from Light. It is the signal that Prana Shakti is entering the Sahasrar.

Verses 1-25, Verses 26-50, Verses 51-75,

Verses 76-100, Verses 101-125, Verses 126-150,

Verses 151-175, Verses 176-200, Verses 201-225,

Verses 226-250, Verses 251-286.