% Text title            : nityasUtrANi A Bouquet of Celestial Songs of the Chidakasha
% File name             : nityasUtrANi.itx
% Category              : major\_works, sUtra, upadesha, vedanta
% Location              : doc\_z\_misc\_major\_works
% Author                : Dr. S. M. Bhatkhande, Swami Nityananda
% Transliterated by     : Surya Maruvada
% Proofread by          : Surya Maruvada, NA
% Acknowledge-Permission: Nityananda Institute of Culture, Andheri
% Latest update         : July 3, 2020
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\engtitle{.. Nityasutrani A Bouquet of Celestial Songs of the Chidakasha ..}##
\itxtitle{.. nityasUtrANi ..}##\endtitles ##
OM namo bhagavate nityAnaMdAya |
##
Obeissance to Gurudeva Nityananda, who profusely showered eternal bliss on all those who came in contact with him in person or in absentia. He showed to the world that by devotion, one can attain the highest and that too while living. He in his simple but catching language elucidated the tenets of philosophy that enlightened the elite and the illiterate alike. Whatever he spoke occasionally always contained a thought or thoughts with fitting illustrations from day to day life. People from all walks of life sought his darsana which instantaneously gave them pleasure. They experienced indescribable contentment in his divine presence. He always spoke sparingly but firmly. In his words are reflected Upanishadic thoughts and philosophy.

Shri Nityananda was a divine personality. His teachings are so rich, varied and wonderful that it is difficult to say that he professed only a particular way of thought. He touched a variety of subjects from Bhakti to Sakti and from knowledge to realisation, and in doing so, he took every subject to such a height that it appeared to be the only subject of his choice.

Shri Nityananda did not deliver discourses. He however spoke only when he liked. For this there was no fixed place or the subject. The duration of his talk was never the same. He never spoke at a particular hour or for a particular period. During Nityananda's stay in South Kanara, a woman devotee called Tulsi Amma very carefully took down notes of what he said from time to time, in Kannada. She published the same in 1927 under the title 'ChidAkAsagitA!.' It has since been translated into English and Marathi by others. The ChidAkAsagitA comprises inspired sentences spoken by Shri Nityananda in his young age when he was already a Master. The ChidAkAshagitA is the main source of the present work. The work also includes sUtras which are based on what he spoke, during his stay at Ganeshpuri, to his devotees on various occasions. Thus an attempt is made to cover all his teachings as far as possible.

In an humble effort, the author presents the philosophy of Gurudeva Nityananda in aphorisms in Sanskrit and a commentary in English, both of his own. May it please seekers, devotees, readers and all !

\section{Chapter - 1 Inquiry into Knowledge ##j~nAnajij~nAsA##}
##atha prathamo.adhyAyaH |
athAto nityajij~nAsA || 1\.1##
Now, therefore, the enquiry into the eternal.
##budhastrayAtItaH || 1\.2##
A man of knowledge is beyond the three states.
##yathA kUrmo.a~NgAni || 1\.3##
Like a tortoise, he || a man of knowledge withdraws.
##manasA maunam || 1\.4##
Real silence is to be observed by mind.
##AtmamUrtayaH sarvAH || 1\.5##
In the eyes of the man of knowledge, all are images of his own Atman.
##j~nAninAM hi na vayaH samIkShyate || 1\.6##
In respect of jnanins, age is not certainly a deciding factor for their greatness.
##j~nAnamevAptavyam || 1\.7##
Knowledge alone is to be obtained.
##j~nAnaM brahmavidyaiva || 1\.8##
BrahmavidyA is the true knowledge.
##tenaiva bandhanAt vimuchyate || 1\.9##
By that || the knowledge of the Atman alone, one is freed from bondage.
##Atmaj~nAnaM vinA dehaH tamaHpUrNaM gR^ihaM yathA || 1\.10##
A body without the knowledge of Atman is like a house full of darkness.
##Atmaj~nAne tu samprApte mAyA yAti tirobhAvam || 1\.11##
MAyA disappears at the attainment of knowledge of Atman.
##jij~nAsA j~nAne parisamApyate || 1\.12##
A philosophical inquiry concludes on the attainment of knowledge.
##j~nAnena kR^itaM karmAkarmeva || 1\.13##
The action done with knowledge is like a non-action.
##ayuktaM kevalaM paThanam || 1\.14##
Mere reading is not proper || is not much use.
##j~nAnArthI dehachintAM vivarjayet || 1\.15##
A seeker of knowledge should avoid undue care of the body.
##adhItamAchAreNa sa~Ngamayet || 1\.16##
Learning should be concurrent with virtuous conduct.
##aha~NkArayutaM j~nAnaM pa~NkapUrNaM jalaM yathA || 1\.17##
Knowledge with ego is like water full of mud.
##nityamadhyAtmaj~nAnam || 1\.18##
The spiritual knowledge i.e., the knowledge of the Atman is eternal.
##adhyAtmanitya: sasAramuktaH || 1\.19##
One who is firmly established in the adhyAtma i.e., the knowledge of the self, is free from the transmigratory existence.
##vItaviShayaH satyapriyashchaiva j~nAnAya yogyaH || 1\.20##
A person who has eschewed sense-pleasures and is truthful is alone fit to receive spiritual knowledge.

##iti shrInityAnandanityasUtreShu j~nAnajij~nAsA nAma prathamo.adhyAyaH |##
\section{Chapter - II Body - Its Discernment ##dehavivekaH##}
##atha dvitIyo.adhyAyaH |
dehAtmanorbhinnatvam || 2\.1##
The body and Atman are different.
##shrutatvAchcha || 2\.2##
The shrutis also reveal the difference between the body and the Atman.
##dehanAshe nAbhAvaH || 2\.3##
Even if the body is destroyed, the Atman does not cease to exist.
##durlabhaM mAnuShaM janma || 2\.4##
Rare is the human birth.
##ala~NkR^itA tanUshchitritA bhittiH || 2\.5##
A decorated body is like a wall with pictures || paintings.
##sharIrANi nAma koTarANi || 2\.6##
Bodies indeed are like nests.
##khAni sarvabhUteSha, vivekastu mAnave || 2\.7##
All beings have sense-organs but in man there is discriminative intelligence.
##prANAyAmo dehe prANasya mahattvAt || 2\.8##
On account of the importance of PrANa in the functioning of the body, the prANAyAma should be done.
##sharIraM shakaTamiva || 2\.9##
The body is like a carriage || for the soul.
##na jAtyAdayaH || 2\.10##
There are no castes, etc.

##iti shrInityAnandanityasUtreShu dehaviveko nAma dvitIyo.adhyAyaH |##
\section{Chapter - III Qualifications of the Aspirant ##sAdhakAdhikAraH##}
##atha tR^itIyo.adhyAyaH |
sAdhakena samAhitena bhAvyam || 3\.1##
An aspirant should always remain alert.
##tasyAlpamannaM nidrA cha || 3\.2##
For him || the sAdhaka food and sleep should be minimum.
##ShaDvikArAH ShaDripavaH || 3\.3##
Six passions are six enemies || of an aspirant.
##na viphalIbhavanti yatnAH || 3\.4##
Efforts of an aspirant do not go waste.
##sAdhanA rahasi || 3\.5##
An aspirant should do his sAdhanA in seclusion.
##prAyaNAt pUrvaM mArgastho bhavet || 3\.6##
Before death, one should choose a way.
##vidyAkR^itA.a.avR^ittireva muktaye || 3\.7##
Repetition || of holy name or a mantra done with full knowledge alone leads to liberation.
##vij~nAte parisamApyate || 3\.8##
On knowing the highest, the sAdhanA comes to an end.
##sAdhakaH pathikaH || 3\.9##
A sAdhaka is like a traveller.
##sa~NgarahitaH sAdhakaH viyati vimAnavat || 3\.10##
A sAdhaka without attachment || for sense-pleasures of the body is like a plane in the sky.

##iti shrInityAnandanityasUtreShu sAdhakAdhikAro nAma tR^itIyo.adhyAyaH |##
\section{Chapter - IV Control of the Mind ##manovashyatA##}
##atha chaturtho.adhyAyaH |
asa~NkhyAtavAsanAsamachchayo manaH || 4\.1##
Mind is an aggregate of countless desires.
##chaMchalaM manaH || 4\.2##
Mind is fickle.
##manaso mananAchcha manuShyaH || 4\.3##
A man is called manuShya as he has mind || Manas and a capacity of reflection (manana).
##yathA nadyaH syandamAnAH samudre tathA.a.atmani manasastara~NgAH || 4\.4##
Thought-waves of the mind || should be merged into the Atman as the flowing rivers in the sea.
##sukR^itaduShkR^itayormana eva kAraNam || 4\.5##
Mind is the cause of good and bad actions.
##janmabandhayorapi || 4\.6##
Mind is also the cause of the birth and the bondage.
##AtmonmukhaM manaH kuryAt || 4\.7##
The mind should be turned towards the Atman.
##mA bhUryAchako re manaH || 4\.8##
Oh mind! Do not be a beggar.
##manaH shAntaM samAdheyaM sudhAMshuriva shItalam || 4\.9##
The mind must be calmed and made cool like the moon.
##vashamAnetavyaH manodevaH || 4\.10##
The mind-god should be won over.

##iti shrInityAnandanityasUtreShu manovashyatA nAma chaturtho.adhyAyaH |##
\section{Chapter - V Guru - The Guide ##gurupradIpaH##}
##atha pa~nchamo.adhyAyaH |
gurumupeyAt || 5\.1##
One should approach a Guru.
##vigatadehabuddhigururIsha eva || 5\.2##
A Guru who is beyond his body-sense, is verily a God himself.
##anantaraM gurutA || 5\.3##
Guruhood is attained only after realization.
##guruH pradIpaH || 5\.4##
The Guru is like a lamp.
##gurureva hetuH chakShurunmIlane || 5\.5##
The Guru is the cause of removing blinding ignorance.
##shraddhayA bhaktyA cha guruprasAdaH || 5\.6##
By faith and devotion, the grace of Guru is obtained.
##na j~nAnaM sadguruM vinA || 5\.7##
There is no knowledge without a Guru.
##gurUpadeshAdabhivyaktiH || 5\.8##
Only by instructions from the Guru, || His manifestation is realized (in the Self).
##abhayaM guruprasAdAt || 5\.9##
Fearlessness is obtained by the grace of the Guru.
##mAtA bAlakAya, guruH shiShyAya || 5\.10##
What mother is to the child, the Guru is to the disciple.

##iti shrInityAnandanityasUtreShu gurupradIpo nAma pa~nchamo.adhyAyaH |##
\section{Chapter - VI Characteristics of Avidya ##avidyAlakShaNam##}
##atha ShaShTho.adhyayaH |
vidyayA vedyate || 6\.1##
By VidyA || knowledge, (the Highest) is made known; is caused to be known.
##avidyayA nimajjati || 6\.2##
By avidyA, || one is doomed.
##avidyA bandhaH || 6\.3##
AvidyA is bondage.
##bhayo bhUyaH patatyavidyayA || 6\.4##
One falls again and again by avidyA.
##avidyayA mAyAbhAsaH || 6\.5##
By AvidyA, illusion of the MAyA is caused.
##AtmadarshanaM mAyApAye, meghApAye sUryadarshanAmiva || 6\.6##
By the disappearance of MAyA, Atman is seen like the Sun when the clouds uncover it.
##anirvachanIyA mAyA || 6\.7##
MAyA is indescribable.
##mAyA saMmohayati || 6\.8##
MAyA lures.
##anantaramakShamA || 6\.9##
Afterwards, MAyA is ineffective.
##mAyAtaH rakShaNaM yathA parjanyAt || 6\. 10##
One should protect oneself from MAyA as one protects oneself from rain.
##mAyApihitaM satyam || 6\.11##
The truth is covered by MAyA.
##janmaiva mAyayA saha || 6\.12##
The very birth is along with MAyA.

##iti shrInityAnandanityasUtreShu avidyAlakShaNaM nAma ShaShTho.adhyAyaH |##
\section{Chapter - VII Nature of Omkara ##OMkArasvarUpam##}
##atha saptamo.adhyAyaH |
vedasvarUpamo~NkAraH || 7\.1##
Onkara is of the nature of the Vedas.
##o~NkAreNa manolayaH || 7\.2##
By deep concentration on Onkara, the mind should be dissolved into it.
##sarvamidamo~NkAraH || 7\.3##
All this is Om.
##o~NkAre sthitaM mano dehabuddhivinAshAya || 7\.4##
The mind settled in Onkara destroys body-idea.
##o~NkAra: shaktisAgara: || 7\.5##
Onkara is the ocean of infinite power.
##pUrakakumbhakau o~NkAreNa saha || 7\.6##
Inhalation and retention of breath should be done with Onkara.
##asmAdvAyuH sUryashcha tathendrashchAgnirapi || 7\.7##
On account of fear of Him, Vayu || wind, Surya (Sun), so also Indra and Agni do their allotted duties faithfully.
##AnandAyatanamo~NkAraH || 7\.8##
Onkara is the abode of bliss.
##sa evAntaryashcha dR^ishyate || 7\.9##
He || Onkara alone is seen inside (by the Yogis).
##nAnto na chAdirvA || 7\.10##
(Onkara) has neither beginning nor end.
##prANena yutaH praNavaH || 7\.11##
Onkara vibrating in the body along with prANa is called praNava.

##iti shrInityAnandanityasUtreShu OMkArasvarUpaM nAma saptamo.adhyAyaH |##
\section{Chapter - VIII Greatness of Devotion ##bhaktigarimA##}
##athAShTamo.adhyAyaH |
samatvaM bhaktiH || 8\.1##
Equal-sightedness is bhakti.
##niShkAmabhaktirbhaktiH || 8\.2##
Desireless-bhakti is || real bhakti.
##niShkAmabhaktireva garIyasI || 8:3##
The desireless devotion is the best devotion.
##niShkAmabhaktyA sAyujyamuktiH || 8\.4##
By desireless-bhakti, sAyujya-mukti is obtained.
##bhaktiH kShIravat || 8\.5##
Devotion is like milk.
##ArAdvAdAta || 8\.6##
A devotee should remain away from controversy.
##vinA bhaktiM vR^ithA janma, jalaM vinA ghaTo yathA || 8\.7##
Life without devotion is worthless, like a pitcher without water.
##kashchidekaH sahasreShu || 8\.8##
Scarcely one among thousands strives for perfection.
##bhaktistatpremasvarUpA || 8\.9##
Devotion is of the nature of Supreme Love for God.
##yathA bhaktistathA muktiH || 8\.10##
As is devotion, so is liberation.

##iti shrInityAnandanityasUtreShu bhaktigarimA nAma aShTamo.adhyAyaH |##
\section{Chapter - IX The Law of Karma ##karmasiddhAntaH##}
##atha navamo.adhyAyaH |
prabalaH karmasiddhAntaH || 9\.1##
The law of karma is very powerful.
##trividhaM karma || 9\.2##
The Karma is three-fold.
##anatikramaNIyaH karmasiddhAntaH || 9\.3##
The law of karma is insurmountable.
##apavAdaH karmayogaH || 9\.4##
Exception is karmayoga.
##karmaNaiva saMsiddhiH || 9\.5##
By karma alone, the perfection is reached.
##na mukte karma lipyate || 9\.6##
To the released person, the karma does not cling.

##iti shrInityAnandanityasUtreShu karmasiddhAnto nAma navamo.adhyAyaH |##
\section{Chapter - X Nature of Yoga ##yogasvarUpam##}
##atha dashamo.adhyAyaH |
muktirheturyogasya || 10\.1##
Liberation is the aim of the yoga.
##yogeShu rAjayogaH || 10\.2##
Among the various systems of Yoga, RAja Yoga is the best.
##kuNDalinI mAheshvarI || 10\.3##
KuNDalinI is the divine power and consort of Lord Shiva who is called Maheshvara.
##muktidAtA maheshvaraH || 10\.4##
Lord Shiva is the bestower of liberation.
##shivapUjA vratAdIni chenna, rAjayoge bAhyakarmAbhAvaH || 10\.5##
If it is enquired whether there is a Shiva-worship or any observance of vows etc. prescribed in the practice of RAja Yoga, the reply is no; there is a total absence of external actions || Karmas
##nADayastisraH || 10\.6##
There are three nADIs in the human body.
##chakrANi ShaT, sahasrAraM cha saptamam || 10\.7##
Yogic lotuses are six, the seventh is called SahasrAra.
##mUlAdhAre kuNDalinI || 10\.8##
KuNDalinI is in the MUlAdhAra chakra.
##sahasrAraM shivanilayaM svagR^ihaM cha kuNDalinyAH || 10\.9##
SahasrAra or ChidAkAsha is the abode of Lord Shiva and is the home of KuNDalinI.
##kuNDalinyutthApayitavyA || 10\.10##
KuNDalinI is to be awakened.
##AsanaM sukhAsanam || 10\.11##
SukhAsanam is a posture in which one can sit comfortably for the SAdhanA.
##vishve sharIre chaika eva prANaH || 10.12##
In the universe and in the body, there is one prANa alone.
##prANaH pa~nchavidhaH || 10\.13##
PrANa is five-fold.
##prANAyAmena bahusiddhayaH || 10\.14##
By PrANAyAma, many || miraculous powers are acquired.
##prANAyAmena kuNDalinIjAgR^iti: || 10\.15##
By PrANAyAma, KuNDalinI is aroused.
##anyairapi || 10\.16##
By other means also the KuNDalinI is aroused.
##gurukR^ipayA visheSheNa || 10\.17##
By the grace of Guru, the KuNDalinI can be awakened specially.
##Urdhvagamane anubhUtayaH || 10\.18##
When the awakened KuNDalinI goes upwards, the aspirant gains various experiences.
##AnandAnubhUtiH sahasrAre praveshAt || 10\.19##
Absolute bliss is experienced when the KuNDalinI enters into the sahasrAra chakra.
##AplAvaH samAdhiH || 10\.20##
Complete immersion in the divine consciousness is SamAdhi.
##rAjayogI tu svArAjyabhAk || 10\.21##
The RAjayogī definitely enjoys self-freedom.
##gururupAyaH, sUtrANAM sa~NkShepatvAt || 10\.22##
On account of brevity of the sUtras, Guru is the means to understand scriptures.

##iti shrInityAnandanityasUtreShu yogasvarUpaM nAma dashamo.adhyAyaH |##
\section{Chapter -- XI Characteristics of the Liberated ##muktalakShaNam##}
##athaikAdasho.adhyAyaH |
mukto jitendriyaH || 11\.1##
A realized person is a conqueror of the senses.
##satataM jAgarti || 11\.2##
The liberated person is always awake in the Atman.
##muktasya praj~nA chakShuH || 11\.3##
A realized person has the third eye of knowledge.
##vandyaH khalu muktaH || 114##
A realized person is indeed to be respected.
##tIrthAni na cha kShetrANi || 11\.5##
Neither holy places nor places of pilgrimage || are required for a person who has attained inner peace.
##jale nimagnavat || 11\.6##
Like a plunged one into water is a liberated person.
##bhAvaH shishuvat || 11\.7##
The liberated person's outlook is like a child.
##akAmahaitukaM sarvam || 11\.8##
Everything done by the liberated person is without any motive.
##darshanAchcha || 11\.9##
And also on account of what is seen in the world.
##anAvR^ittistasya || 11\.10##
He does not return || to the mortal world.
##yugapanmokShaM nechChanti sarve labhante vA || 11\.11##
All people do not wish for liberation at a time nor do they get also.
##muktirnAma svarUpaj~nAnamaikyaM cha || 11\.12##
Liberation means knowledge of the self and its identity with the Brahman.
##muktimichChet || 11\.13##
One should desire for salvation.
##mahAtmA sajjanaH sAdhustathA satpuruSho.api cha
sarva eva samAH proktA ete vai muktasaMj~nakAH || -|| 11\.14##
The words mahatma, sajjana, sadhu and satpuruSha are all equivalents and indicate a liberated person.
##satpuruShANAM vachAMsi vedavAkyAni || 11\.15##
Words or sentences spoken by sat-puruShas are like holy declarations of the Vedas
##samyak nyAsAt saMnyAsI || 11\.16##
By proper renunciation, a renunciate is called.

##iti shrInityAnandanityasUtreShu muktalakShaNaM nAma ekAdasho.adhyAyaH |##
\section{Chapter - XII Comprehension of the Atman ##Atmavedanam##}
##atha dvAdasho.adhyAyaH |
AtmA.anveShTavyaH || 12\.1##
The Atman should be searched.
##indriyairaj~neyaH || 12\.2##
The Atman cannot be known by sense-organs.
##indriyAtItaH || 12\.3##
The Atman is beyond the sense-organs.
##kArArUddho jIva: || 12\.4##
The individual soul is like a one in prison.
##heyamanityam || 12\.5##
What is non-essential is to be abandoned.
##dvaitaM bhayamadvaitamabhayam || 12\.6##
Duality means fear, non-duality is fearlessness.
##AtmA vAsanAbhirAvR^ito yathA.a.adityo meghaiH || 12\.7##
The Atman is engulfed with vAsanAs like the Sun by clouds.
##sa tu pratibimbaH || 12\.8##
The Atman is verily a reflection of the Brahman.
##tasya li~NgAbhAvaH || 12\.9##
He is without sex.
##jIvo brahmaiva || 12\.10##
The individual soul is nothing but Brahman itself.
##parA.asya shaktiH || 12\.11##
His power is boundless.
##ekaM sat brahma || 12\.12##
There is only one highest being, i.e., Brahman.
##saguNasya sR^iShTiH || 12\.13##
The creation belongs to SaguNa Brahman.
##jaganna vidyate || 12\.14##
In reality, the world does not exist.
##sadyomuktirj~nAnena || 12\.15##
By knowledge, the liberation is instantaneous.
##
iti shrInityAnandanityasUtreShu AtmavedanaM nAma dvAdasho.adhyAyaH |
bhAtakhaNDekulotpannena mahAdevasunUnA shrIrAmasharmaNA virachitAni
nityasUtrANi samApti gatAni |
##

Composed and translated by Dr. S. M. Bhatkhande


Encoded and proofread by Surya Maruvada

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Please send corrections to sanskrit@cheerful.com
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