281. All do not feel hungry at the same time and to the same degree. Similarly, all do not attain mukti at the same time. There is only a difference of time. Men dispute among themselves because of the difference of language. In Hindu-Thani, sugar is called "mittha". In other languages it is called "sakkare", etc., etc. The use of sugar is the same to all. Although the sugar may be put to different uses, the places where it reaches is only one (mouth) . Instead of believing in thousands of gods, if a man believes only in one God, he can realize what bliss is. Then only is a man content. Those who believe in thousands of gods are never content. So long as you think of two, there is no happiness. So feel happy only in ONE.God is only ONE, never two. Those whose faith is such, see God in themselves. They see all as Self. This is the path to "Moksha". For such a man, there is no enemy. All are his friends. A man should not spoil himself by believing in two. He should attain by believing in one. A man must return from whence he has come. Knowing the cause and effect, playing on the external matter, reach the place from whence you started. This is "Moksha". "Moksha" does not come in search of us. We should search for "Moksha" and enter therein. What is "Moksha"? Moksha is freedom of the mind from actions and standing apart from the internal state. "Moksha" is not to be attained by a different outward path. What is "Moksha" is not different from one's Self. We have not striven for "Moksha". So, we feel that it is far off from us. "Moksha" is not a thing to be attained by going "here" and by going "there". One should search within oneself. The mind should be merged in Budhi and by the path of discrimination, one should enter Mukti. God is the Indivisible One. Man because of his doubts, has made images and called it god, due to ignorance (Maya). This doubt should be removed by the path of discrimination. By doing so, he must attain "Jeevan-Mukti"(liberation from bondage in this very life). Bhakti (devotion) is nothing but love a man manifests towards an object. A man should believe that thing as great, by which, because of his faith, he has been much benefitted.This belief should not be relaxed. There is not a single thing without Bhakti. All animals have Bhakti. Just as water flows in different directions, so also, is Bhakti of different types. All animals have a right for Bhakti. Bhakti is in all objects. Bhakti should be absolutely pure.Bhakti should be realized in the sky of consiousness. Bhakti should be internal and it should realize the subtle.Then, a man becomes "desireless" and"sorrowless" . This state is eternal Makti. Let mukti be entered into by the path of Sushumna.

282. The subtle power of Kundalini must be comprehended by the path of Budhi. By discrimination and Shraddha, the Prana should be heated in the "Sushumna" like boiling milk, and led towards the "Sahasrar" in the head. When the Kundalini crosses the various "chakras" in the body, our bodily qualities change. The change of one quality means the change of one birth. When the Prana is led upwards through the "chakras", peace of mind and forgivenessare acquired. Five "chakras" and five houses(Pancha Bhootas) should be crossed and the sixth "chakra" should be reached. After conquering the six qualities, Sat-Chit-Ananda should be entered into.After enlightening the Ajna Chakra, Akash (internal) and Agni Mandala (sphere of internal fire) should be attained. Shakti and Shiva should be one, present, past and the future -- the place of these is Bindu. In Bindu is Jnyana fire. This should be meditated upon and Prana-Linga should be entered into. Let Prana become one with Shiva. Conquer both Yantra and Mantra. Let Budhi proceeding through Akash (internal) go to the center of the sky of consciousness and there be one with the dawn of the Atman. Let the qualities of karma be sacrificed and let Jeeva, by the path of pure Akash, become one with Paramatman. Let Jeeva take his stand on the top of the Sushumna which is his real home. Let the feeling of "mine" and "yours" disappear. Let all the qualities of Jeeva be unified, and man become a Siddha (one who has realized) and be fearless. Knowing the path of the Atman, 0 Mind! Distribute spiritual food to others!Knowing the path of the Atman, 0 Mind! Conquer both birth and death! 0 Mind! Be free from birth and death! 0 Mind! Enjoy eternal peace! When the Budhi is enlightened, every man comes to know his own defects and merits. Like one's reflection in the mirror, the various desires of the mind will be visible to Budhi. The gross and the subtle will seem to be separate like the reflection of the sky in clear water. These experiences will be had by those who have realized the Atman. The internal state of man will be like an object sunk in water. In all forms, the One is seen. So be sunk in the water of Jnyana. Let the desires of the mind be washed in the Ganges of the Atman. Thus realize Ananda. Enter Mukti. 0 Mind! While sitting, lying, sleeping, and walking, be on the path of Mukti and enter it. For Mukti to be attained, no particular time is prescribed. When you are walking in the company of others, let your mind be in the sky of consciousness. Let the mind with Shraddha drink the nector of Mukti. Realizing Bhakti and Mukti to be one, become one with Omkar. Let the ten Indriyas become slaves of Budhi, like a bird deprived of its wings. Let Prana which is moving in ten directions be made to move in one direction only. Let this be done internally. Let Prana enter "Chidakash" (space of pure consciousness) . Let internal peace be attained. Let Mukti be attained in "same- sightedness" (seeing the One in all). Having attained Mukti let them see the whole universe as freed from bondage. The body is the engine; knowledge (Jnyana) is the steam; discrimination is the movement; Shraddha is the line; knowing this, let the train be driven; the driver is the intellect (Budhi); the digestive system is the boiler; the nerves are the screw; knowing this, enter the Atman by the subtle oath of Budhi. Attain thou peace. Just as the train moves on rails, so also, discrimination should move on the path of subtle Budhi.

283. If we look at the rails and the carriages, both appear to be closely connected. But really the rails and the wheels are separate. The rails are the gross passage; the train's motion is caused by the energy of steam. Similar is the connection between the body and the soul. It should be shaken by the subtle intelligence and the eternal peace should be attained. Just as the carriages of the train are connected by chains, so also, let Jeeva and Paramatma be mited. The bodily qualities should be cut asunder by equal sightedness.Let Jeeva attain Mukti, his eternal home.

284. Let meditation, Manas, and faith be merged into one; let the subtle point of light be kindled between the eyebrows and the union be established. In the Omkar, let the pure Chitta be firmly fixed, following the path of subtle Budhi. Let the Manas become steady being firmly fixed in Dharana and Samadhi. Let the mind be one pointed. To establish Chitta in Akash, there is no other means than Samadhi. 0 Jeeva! Enter thou Akash! To the Jeeva who has entered the Akash, there is no separate existence for this world. 0 Mind! Be quite free from body idea! To make Chitta firm is very difficult without Sadhana. To those who are ever merged in Samadhi, the body's existence is quite foreign. To such, the gross and the subtle become separated like the kernel and the shell of the mango seed.To those who always think "I am not thebody", there is no separate Samadhi. They enjoy eternal Samadhi; absolute Samadhi; Shivanatha Samadhi; Manolaya (mind annihilation) Samadhi. To those who are always sunk in the sugar of Jnyana, sugar does not exist as a separate thing. Such men are quite regardless of the external acts and the external world.

285. The energy of Omkar is like a mine of water.It moves in all directions. It pervades both inside us and outside us in the form of reason. It becomes vibrationless, creating, maintaining, and destroying all. The vibrationlessness becomes one with reason. Reason becomes merged in Omkar. Omkar becomes one with reason. Omkar becomes one with the world.The world becomes one with Omkar. The Omkar and the world become one with Akash. Akash becomes one with reason. Reason becomes one with Akash. Reason and Akash become one with Omkar. The imperishable becomes one with reason. The imperishable and Jnyana becomeone with reason. Reason becomes one with Atman. Atman becomes one with reason. Form discrimination becomes one with Atman through the path of Budhi. The cause and effect become one with Atman. Let knowledge and ignorance be one with Atman by the path of Budhi. What is called peace is pure like Akasha. Peace is not affected either by the pure or by the impure. Peace is eternally pure. Peace is formless, changeless. In peace, form and change become one with Budhi; it is in every direction, in everything, equally spread. It has no purpose. It should never be associated with any purpose. It should stand quite apart. Peace is the highest state. By the path of Budhi, It stands quite apart from both this world and the next. It is not effected either by pleasure or by pain. When the Budhi realizes that Atman is one and the same in all, this state is called peace.This peace is true peace. This peace will give us happiness here and hereafter. This is the final word of Veda. (Shanti, Shanti, Shanti). This is the characteristic of a sage. This is the fulfillment of human birth. This is Mukti -- the fulfillment of birth as man. This is the truth. This is the highest state. This is the all. This is desireless Bhakti. Desireless bhakti is desirelessness. Desirelessness is worrilessness. Worrilessness is the true knowledge of the Atman. O Manas! Abandoning desire for "this thing" and "that thing", be a servant of the Atman. Sat (purity) being established with (Chit) Jeeva, O Mind! Play with these eternally, using the power of discrimination (Budhi). O Mind! Forgetting both day and night let Budhi be always enlightened! See the whole universe as being pervaded by Atman. Let consciousness, dream and sleep be merged into the Atman. Let the profoundest peace (Maha Shanti) be cultivated, being one with the Atman. Let the universe know this (Maha Shanti) and eternally sing its glory. Let the Manas understand the truth (Jagat) through Budhi. Truth is not a religion taught. Think within yourself; let the truth flourish as Omkar. Let the memory be sacrificed to Budhi, let the truth alone remain. Let Chit (Manas) be thoroughly quieted. Let the truth be realized in the "Chidakas". Being one with the sky of consciousness, let the universe be seen with the same sightedness. Knowing what the same sightedness is, let the felling of "I" and "you" disappear. Let the eternal truth be recognized with same sightedness. There is no other existence whan truth, let this be known forever. This is what is called Sat-Chit-Ananda. In the beginning and in the end of creation is truth. In and out is all truth. The feeling of "one" is truth. The feeling of "two" is doubt. Establish the truth of "oneness" by repetedly meditating in the heart. Truth is the highest attainment. Truth is sugar. What is sugar is the juice of the fruit (mind) that grows on the tree of "Nirvikalpa" (desirelessness). this juice of goodwill is what is called Jnyana-rasa (sweet juice of Jnyana). The juice of Jnyana is the juice of yoga. The juice of yoga transforms every quality of the body, directing it upwards. 0 Mind! By the upward path, pervade all those qualities of the body. Shake off all doubts from all parts of the body by bathing in the Ganges of Shiva. Let Shiva and Shakti be one with Omkar. See, with the third eye, the forms and qualities of the world; let the doubts of the mind be reduced to ashes; let the six enemies of the body be burnt to ashes; let the body be smeared with these ashes; thus enter thou Shiva by the help of the third eye. Be thou Shiva and Shiva, thou. Let the difference between thee and Shiva be sacrificed in the midst of the five fires of the five senses. Let all doubts be heartily sacrificed in these fires, 0 Jeeva! Perform penance by sacrificing all thy qualities Satwa, Rajas, and Tamas. By the disinterested path, drink the nectar every moment. Drink that nectar without doubts. When thou hast realized the truth, thou hast no fear of death. After realizing the truth, "I" and "mine" are as if they are dead. The fear of death is dead forever. What is called the feeling of "I" and "mine" is nothing but the fear of death. This is an obstruction to the path of God realization. When the truth is realized, death becomes an external condition just as thou sleepest, forgetting the external world. This is not different from what is called "the internal life". Then the senses are turned inward and when they move internally, "I" and "mine" become atomic and become merged in the highest. When the Jeeva suddenly awakens from sleep and becomes aware of the external, then only he realizes the nature of sleep. This is the state of Jnyana. The cause of birth and death is desire; by this desire, the shadow appears as reality. This desire is under man's control. Those who have the power of discrimination, have no fear of birth and death. Since mind is controlled by desire, you give room to enjoyment and difficulties. If the desire is subdued by man, he is no longer under the sway of pleasure and pain. Because mind is subdued by desire, man requires external help to satisfy his desires. When a man becomes a slave to certain habits, this is the cause of lower birth. All habits must be under the control of man. A man must be indifferent to habits. For this you want a firm will. The work depending on fancy is not permanent; the work done by the power of discrimination lasts till the body lasts. "Sankalpa" is not always permanent. "Sankalpa" is far inferior to Budhi. "Sankalpa" is like the little finger. Budhi is like the middle finger. Vasana is the great love for a certain thing. This Vasana is the cause of birth. Vasanas which are related to the body come and go now and then. Like bubbles which appear and disappear in water. Body is all nature. Because of the great love for a special thing, which is called Vasanat we have to take another birth. The Vasana has a special form; that form reflects the internal. It appears in the form of a body in a special family. The man having such a Vasana, whatever work he may be engaged in, his body only is working; his Vasana stands apart and there a body is created according to the Vasana. It is impossible for the body to satisfy the Vasana. Hence, the body suffers from some disease, and the outgoing Prana, after death, assumes a particular body. This body is gone and a fresh body is generated. The birth is for the fulfillment of that special Vasana. The birth is of the same nature as the Vasana. For instance, when one is walking, can he lift up both feet at the same time from the earth? Lifting up the feet alternately, one must walk. Similarly is the Vasana of former birth.

286. Desireless Bhakti is not for the enjoyment of worldly happiness. This Bhakti is not related to nature. This Bhakti is not for getting rid of any difficulties.There is no relation whatsoever between this Bhakti and difficulty. No one should shrink back from the path of this Bhakti; he should proceed on the path of this Bhakti. Just as the big lizard (in a fort) embraces the fortwall very firmly and never leaves it, so also, desireless Bhakti should firmly embrace the heart lotus with steadfast faith. Bhakti by the path of skill (Yukti) should be one with Shakti. Let, by such a Bhakti, the heart be purified of all its Upadhis; let such a Bhakti become absolutely free from desire; let this desirelessness become the strongest; let the senses become quiet. (The giver of peace, i.e., the Lord of the Universe is the OMKAR, i.e., all existence). Let his Bhakti become unwavering in that Giver of Peace. This is real Bhakti. This is eternal peace. This is the Self- luminous. This is what is called Sat. This Bhakti is beyond both this world and the next. This is nothing but the mind filled with eternal Ananda.The mind filled with eternal Ananda is the seed of all things. The mind filled with eternal Ananda is the subtle seed of all things. Let this be developed with discrimination.The mind filled with eternal Ananda is that without qualities. It is the diseaseless; it is the universal reason; it is called the Creator; it is the witness of all; it is the one Sat for this world and the next. It is the One, pervading in and out; it is the Knowledge, higher and lower, (Jnyana and Vijnyana); it is the one Cause and Effect; it is the Universal Witness; it is the Sinless Atman; Witness of All, it is the Universal Guru; it is the Universal Light; it is the Universal Father and Mother; it is the Bindu in Omkar; it is MA, A, E, OM the Great; Movable and the Seen; OM the Essence; it is what is declared by the sages as "The Truth". OM, OM.

SRI NITYANADA - JAI!