नित्यसूत्राणि
ॐ नमो भगवते नित्यानंदाय ।
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 !
Chapter - 1 Inquiry into Knowledge ज्ञानजिज्ञासा
अथ प्रथमोऽध्यायः ।
अथातो नित्यजिज्ञासा ॥ १.१
Now, therefore, the enquiry into the eternal.
बुधस्त्रयातीतः ॥ १.२
A man of knowledge is beyond the three states.
यथा कूर्मोऽङ्गानि ॥ १.३
Like a tortoise, he .. a man of knowledge withdraws.
मनसा मौनम् ॥ १.४
Real silence is to be observed by mind.
आत्ममूर्तयः सर्वाः ॥ १.५
In the eyes of the man of knowledge, all are images of his own Atman.
ज्ञानिनां हि न वयः समीक्ष्यते ॥ १.६
In respect of jnanins, age is not certainly a deciding factor for their greatness.
ज्ञानमेवाप्तव्यम् ॥ १.७
Knowledge alone is to be obtained.
ज्ञानं ब्रह्मविद्यैव ॥ १.८
BrahmavidyA is the true knowledge.
तेनैव बन्धनात् विमुच्यते ॥ १.९
By that .. the knowledge of the Atman alone, one is freed from bondage.
आत्मज्ञानं विना देहः तमःपूर्णं गृहं यथा ॥ १.१०
A body without the knowledge of Atman is like a house full of darkness.
आत्मज्ञाने तु सम्प्राप्ते माया याति तिरोभावम् ॥ १.११
MAyA disappears at the attainment of knowledge of Atman.
जिज्ञासा ज्ञाने परिसमाप्यते ॥ १.१२
A philosophical inquiry concludes on the attainment of knowledge.
ज्ञानेन कृतं कर्माकर्मेव ॥ १.१३
The action done with knowledge is like a non-action.
अयुक्तं केवलं पठनम् ॥ १.१४
Mere reading is not proper .. is not much use.
ज्ञानार्थी देहचिन्तां विवर्जयेत् ॥ १.१५
A seeker of knowledge should avoid undue care of the body.
अधीतमाचारेण सङ्गमयेत् ॥ १.१६
Learning should be concurrent with virtuous conduct.
अहङ्कारयुतं ज्ञानं पङ्कपूर्णं जलं यथा ॥ १.१७
Knowledge with ego is like water full of mud.
नित्यमध्यात्मज्ञानम् ॥ १.१८
The spiritual knowledge i.e., the knowledge of the Atman is eternal.
अध्यात्मनित्य: ससारमुक्तः ॥ १.१९
One who is firmly established in the adhyAtma i.e., the knowledge of the self, is free from the transmigratory existence.
वीतविषयः सत्यप्रियश्चैव ज्ञानाय योग्यः ॥ १.२०
A person who has eschewed sense-pleasures and is truthful is alone fit to receive spiritual knowledge.
इति श्रीनित्यानन्दनित्यसूत्रेषु ज्ञानजिज्ञासा नाम प्रथमोऽध्यायः ।
Chapter - II Body - Its Discernment देहविवेकः
अथ द्वितीयोऽध्यायः ।
देहात्मनोर्भिन्नत्वम् ॥ २.१
The body and Atman are different.
श्रुतत्वाच्च ॥ २.२
The shrutis also reveal the difference between the body and the Atman.
देहनाशे नाभावः ॥ २.३
Even if the body is destroyed, the Atman does not cease to exist.
दुर्लभं मानुषं जन्म ॥ २.४
Rare is the human birth.
अलङ्कृता तनूश्चित्रिता भित्तिः ॥ २.५
A decorated body is like a wall with pictures .. paintings.
शरीराणि नाम कोटराणि ॥ २.६
Bodies indeed are like nests.
खानि सर्वभूतेष, विवेकस्तु मानवे ॥ २.७
All beings have sense-organs but in man there is discriminative intelligence.
प्राणायामो देहे प्राणस्य महत्त्वात् ॥ २.८
On account of the importance of PrANa in the functioning of the body, the prANAyAma should be done.
शरीरं शकटमिव ॥ २.९
The body is like a carriage .. for the soul.
न जात्यादयः ॥ २.१०
There are no castes, etc.
इति श्रीनित्यानन्दनित्यसूत्रेषु देहविवेको नाम द्वितीयोऽध्यायः ।
Chapter - III Qualifications of the Aspirant साधकाधिकारः
अथ तृतीयोऽध्यायः ।
साधकेन समाहितेन भाव्यम् ॥ ३.१
An aspirant should always remain alert.
तस्याल्पमन्नं निद्रा च ॥ ३.२
For him .. the sAdhaka food and sleep should be minimum.
षड्विकाराः षड्रिपवः ॥ ३.३
Six passions are six enemies .. of an aspirant.
न विफलीभवन्ति यत्नाः ॥ ३.४
Efforts of an aspirant do not go waste.
साधना रहसि ॥ ३.५
An aspirant should do his sAdhanA in seclusion.
प्रायणात् पूर्वं मार्गस्थो भवेत् ॥ ३.६
Before death, one should choose a way.
विद्याकृताऽऽवृत्तिरेव मुक्तये ॥ ३.७
Repetition .. of holy name or a mantra done with full knowledge alone leads to liberation.
विज्ञाते परिसमाप्यते ॥ ३.८
On knowing the highest, the sAdhanA comes to an end.
साधकः पथिकः ॥ ३.९
A sAdhaka is like a traveller.
सङ्गरहितः साधकः वियति विमानवत् ॥ ३.१०
A sAdhaka without attachment .. for sense-pleasures of the body is like a plane in the sky.
इति श्रीनित्यानन्दनित्यसूत्रेषु साधकाधिकारो नाम तृतीयोऽध्यायः ।
Chapter - IV Control of the Mind मनोवश्यता
अथ चतुर्थोऽध्यायः ।
असङ्ख्यातवासनासमच्चयो मनः ॥ ४.१
Mind is an aggregate of countless desires.
चंचलं मनः ॥ ४.२
Mind is fickle.
मनसो मननाच्च मनुष्यः ॥ ४.३
A man is called manuShya as he has mind .. Manas and a capacity of reflection (manana).
यथा नद्यः स्यन्दमानाः समुद्रे तथाऽऽत्मनि मनसस्तरङ्गाः ॥ ४.४
Thought-waves of the mind .. should be merged into the Atman as the flowing rivers in the sea.
सुकृतदुष्कृतयोर्मन एव कारणम् ॥ ४.५
Mind is the cause of good and bad actions.
जन्मबन्धयोरपि ॥ ४.६
Mind is also the cause of the birth and the bondage.
आत्मोन्मुखं मनः कुर्यात् ॥ ४.७
The mind should be turned towards the Atman.
मा भूर्याचको रे मनः ॥ ४.८
Oh mind! Do not be a beggar.
मनः शान्तं समाधेयं सुधांशुरिव शीतलम् ॥ ४.९
The mind must be calmed and made cool like the moon.
वशमानेतव्यः मनोदेवः ॥ ४.१०
The mind-god should be won over.
इति श्रीनित्यानन्दनित्यसूत्रेषु मनोवश्यता नाम चतुर्थोऽध्यायः ।
Chapter - V Guru - The Guide गुरुप्रदीपः
अथ पञ्चमोऽध्यायः ।
गुरुमुपेयात् ॥ ५.१
One should approach a Guru.
विगतदेहबुद्धिगुरुरीश एव ॥ ५.२
A Guru who is beyond his body-sense, is verily a God himself.
अनन्तरं गुरुता ॥ ५.३
Guruhood is attained only after realization.
गुरुः प्रदीपः ॥ ५.४
The Guru is like a lamp.
गुरुरेव हेतुः चक्षुरुन्मीलने ॥ ५.५
The Guru is the cause of removing blinding ignorance.
श्रद्धया भक्त्या च गुरुप्रसादः ॥ ५.६
By faith and devotion, the grace of Guru is obtained.
न ज्ञानं सद्गुरुं विना ॥ ५.७
There is no knowledge without a Guru.
गुरूपदेशादभिव्यक्तिः ॥ ५.८
Only by instructions from the Guru, .. His manifestation is realized (in the Self).
अभयं गुरुप्रसादात् ॥ ५.९
Fearlessness is obtained by the grace of the Guru.
माता बालकाय, गुरुः शिष्याय ॥ ५.१०
What mother is to the child, the Guru is to the disciple.
इति श्रीनित्यानन्दनित्यसूत्रेषु गुरुप्रदीपो नाम पञ्चमोऽध्यायः ।
Chapter - VI Characteristics of Avidya अविद्यालक्षणम्
अथ षष्ठोऽध्ययः ।
विद्यया वेद्यते ॥ ६.१
By VidyA .. knowledge, (the Highest) is made known; is caused to be known.
अविद्यया निमज्जति ॥ ६.२
By avidyA, .. one is doomed.
अविद्या बन्धः ॥ ६.३
AvidyA is bondage.
भयो भूयः पतत्यविद्यया ॥ ६.४
One falls again and again by avidyA.
अविद्यया मायाभासः ॥ ६.५
By AvidyA, illusion of the MAyA is caused.
आत्मदर्शनं मायापाये, मेघापाये सूर्यदर्शनामिव ॥ ६.६
By the disappearance of MAyA, Atman is seen like the Sun when the clouds uncover it.
अनिर्वचनीया माया ॥ ६.७
MAyA is indescribable.
माया संमोहयति ॥ ६.८
MAyA lures.
अनन्तरमक्षमा ॥ ६.९
Afterwards, MAyA is ineffective.
मायातः रक्षणं यथा पर्जन्यात् ॥ ६. १०
One should protect oneself from MAyA as one protects oneself from rain.
मायापिहितं सत्यम् ॥ ६.११
The truth is covered by MAyA.
जन्मैव मायया सह ॥ ६.१२
The very birth is along with MAyA.
इति श्रीनित्यानन्दनित्यसूत्रेषु अविद्यालक्षणं नाम षष्ठोऽध्यायः ।
Chapter - VII Nature of Omkara ॐकारस्वरूपम्
अथ सप्तमोऽध्यायः ।
वेदस्वरूपमोङ्कारः ॥ ७.१
Onkara is of the nature of the Vedas.
ओङ्कारेण मनोलयः ॥ ७.२
By deep concentration on Onkara, the mind should be dissolved into it.
सर्वमिदमोङ्कारः ॥ ७.३
All this is Om.
ओङ्कारे स्थितं मनो देहबुद्धिविनाशाय ॥ ७.४
The mind settled in Onkara destroys body-idea.
ओङ्कार: शक्तिसागर: ॥ ७.५
Onkara is the ocean of infinite power.
पूरककुम्भकौ ओङ्कारेण सह ॥ ७.६
Inhalation and retention of breath should be done with Onkara.
अस्माद्वायुः सूर्यश्च तथेन्द्रश्चाग्निरपि ॥ ७.७
On account of fear of Him, Vayu .. wind, Surya (Sun), so also Indra and Agni do their allotted duties faithfully.
आनन्दायतनमोङ्कारः ॥ ७.८
Onkara is the abode of bliss.
स एवान्तर्यश्च दृश्यते ॥ ७.९
He .. Onkara alone is seen inside (by the Yogis).
नान्तो न चादिर्वा ॥ ७.१०
(Onkara) has neither beginning nor end.
प्राणेन युतः प्रणवः ॥ ७.११
Onkara vibrating in the body along with prANa is called praNava.
इति श्रीनित्यानन्दनित्यसूत्रेषु ॐकारस्वरूपं नाम सप्तमोऽध्यायः ।
Chapter - VIII Greatness of Devotion भक्तिगरिमा
अथाष्टमोऽध्यायः ।
समत्वं भक्तिः ॥ ८.१
Equal-sightedness is bhakti.
निष्कामभक्तिर्भक्तिः ॥ ८.२
Desireless-bhakti is .. real bhakti.
निष्कामभक्तिरेव गरीयसी ॥ ८:३
The desireless devotion is the best devotion.
निष्कामभक्त्या सायुज्यमुक्तिः ॥ ८.४
By desireless-bhakti, sAyujya-mukti is obtained.
भक्तिः क्षीरवत् ॥ ८.५
Devotion is like milk.
आराद्वादात ॥ ८.६
A devotee should remain away from controversy.
विना भक्तिं वृथा जन्म, जलं विना घटो यथा ॥ ८.७
Life without devotion is worthless, like a pitcher without water.
कश्चिदेकः सहस्रेषु ॥ ८.८
Scarcely one among thousands strives for perfection.
भक्तिस्तत्प्रेमस्वरूपा ॥ ८.९
Devotion is of the nature of Supreme Love for God.
यथा भक्तिस्तथा मुक्तिः ॥ ८.१०
As is devotion, so is liberation.
इति श्रीनित्यानन्दनित्यसूत्रेषु भक्तिगरिमा नाम अष्टमोऽध्यायः ।
Chapter - IX The Law of Karma कर्मसिद्धान्तः
अथ नवमोऽध्यायः ।
प्रबलः कर्मसिद्धान्तः ॥ ९.१
The law of karma is very powerful.
त्रिविधं कर्म ॥ ९.२
The Karma is three-fold.
अनतिक्रमणीयः कर्मसिद्धान्तः ॥ ९.३
The law of karma is insurmountable.
अपवादः कर्मयोगः ॥ ९.४
Exception is karmayoga.
कर्मणैव संसिद्धिः ॥ ९.५
By karma alone, the perfection is reached.
न मुक्ते कर्म लिप्यते ॥ ९.६
To the released person, the karma does not cling.
इति श्रीनित्यानन्दनित्यसूत्रेषु कर्मसिद्धान्तो नाम नवमोऽध्यायः ।
Chapter - X Nature of Yoga योगस्वरूपम्
अथ दशमोऽध्यायः ।
मुक्तिर्हेतुर्योगस्य ॥ १०.१
Liberation is the aim of the yoga.
योगेषु राजयोगः ॥ १०.२
Among the various systems of Yoga, RAja Yoga is the best.
कुण्डलिनी माहेश्वरी ॥ १०.३
KuNDalinI is the divine power and consort of Lord Shiva who is called Maheshvara.
मुक्तिदाता महेश्वरः ॥ १०.४
Lord Shiva is the bestower of liberation.
शिवपूजा व्रतादीनि चेन्न, राजयोगे बाह्यकर्माभावः ॥ १०.५
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
नाडयस्तिस्रः ॥ १०.६
There are three nADIs in the human body.
चक्राणि षट्, सहस्रारं च सप्तमम् ॥ १०.७
Yogic lotuses are six, the seventh is called SahasrAra.
मूलाधारे कुण्डलिनी ॥ १०.८
KuNDalinI is in the MUlAdhAra chakra.
सहस्रारं शिवनिलयं स्वगृहं च कुण्डलिन्याः ॥ १०.९
SahasrAra or ChidAkAsha is the abode of Lord Shiva and is the home of KuNDalinI.
कुण्डलिन्युत्थापयितव्या ॥ १०.१०
KuNDalinI is to be awakened.
आसनं सुखासनम् ॥ १०.११
SukhAsanam is a posture in which one can sit comfortably for the SAdhanA.
विश्वे शरीरे चैक एव प्राणः ॥ १०।१२
In the universe and in the body, there is one prANa alone.
प्राणः पञ्चविधः ॥ १०.१३
PrANa is five-fold.
प्राणायामेन बहुसिद्धयः ॥ १०.१४
By PrANAyAma, many .. miraculous powers are acquired.
प्राणायामेन कुण्डलिनीजागृति: ॥ १०.१५
By PrANAyAma, KuNDalinI is aroused.
अन्यैरपि ॥ १०.१६
By other means also the KuNDalinI is aroused.
गुरुकृपया विशेषेण ॥ १०.१७
By the grace of Guru, the KuNDalinI can be awakened specially.
ऊर्ध्वगमने अनुभूतयः ॥ १०.१८
When the awakened KuNDalinI goes upwards, the aspirant gains various experiences.
आनन्दानुभूतिः सहस्रारे प्रवेशात् ॥ १०.१९
Absolute bliss is experienced when the KuNDalinI enters into the sahasrAra chakra.
आप्लावः समाधिः ॥ १०.२०
Complete immersion in the divine consciousness is SamAdhi.
राजयोगी तु स्वाराज्यभाक् ॥ १०.२१
The RAjayogī definitely enjoys self-freedom.
गुरुरुपायः, सूत्राणां सङ्क्षेपत्वात् ॥ १०.२२
On account of brevity of the sUtras, Guru is the means to understand scriptures.
इति श्रीनित्यानन्दनित्यसूत्रेषु योगस्वरूपं नाम दशमोऽध्यायः ।
Chapter -- XI Characteristics of the Liberated मुक्तलक्षणम्
अथैकादशोऽध्यायः ।
मुक्तो जितेन्द्रियः ॥ ११.१
A realized person is a conqueror of the senses.
सततं जागर्ति ॥ ११.२
The liberated person is always awake in the Atman.
मुक्तस्य प्रज्ञा चक्षुः ॥ ११.३
A realized person has the third eye of knowledge.
वन्द्यः खलु मुक्तः ॥ ११४
A realized person is indeed to be respected.
तीर्थानि न च क्षेत्राणि ॥ ११.५
Neither holy places nor places of pilgrimage .. are required for a person who has attained inner peace.
जले निमग्नवत् ॥ ११.६
Like a plunged one into water is a liberated person.
भावः शिशुवत् ॥ ११.७
The liberated person's outlook is like a child.
अकामहैतुकं सर्वम् ॥ ११.८
Everything done by the liberated person is without any motive.
दर्शनाच्च ॥ ११.९
And also on account of what is seen in the world.
अनावृत्तिस्तस्य ॥ ११.१०
He does not return .. to the mortal world.
युगपन्मोक्षं नेच्छन्ति सर्वे लभन्ते वा ॥ ११.११
All people do not wish for liberation at a time nor do they get also.
मुक्तिर्नाम स्वरूपज्ञानमैक्यं च ॥ ११.१२
Liberation means knowledge of the self and its identity with the Brahman.
मुक्तिमिच्छेत् ॥ ११.१३
One should desire for salvation.
महात्मा सज्जनः साधुस्तथा सत्पुरुषोऽपि च
सर्व एव समाः प्रोक्ता एते वै मुक्तसंज्ञकाः ॥ -॥ ११.१४
The words mahatma, sajjana, sadhu and satpuruSha are all equivalents and indicate a liberated person.
सत्पुरुषाणां वचांसि वेदवाक्यानि ॥ ११.१५
Words or sentences spoken by sat-puruShas are like holy declarations of the Vedas
सम्यक् न्यासात् संन्यासी ॥ ११.१६
By proper renunciation, a renunciate is called.
इति श्रीनित्यानन्दनित्यसूत्रेषु मुक्तलक्षणं नाम एकादशोऽध्यायः ।
Chapter - XII Comprehension of the Atman आत्मवेदनम्
अथ द्वादशोऽध्यायः ।
आत्माऽन्वेष्टव्यः ॥ १२.१
The Atman should be searched.
इन्द्रियैरज्ञेयः ॥ १२.२
The Atman cannot be known by sense-organs.
इन्द्रियातीतः ॥ १२.३
The Atman is beyond the sense-organs.
कारारूद्धो जीव: ॥ १२.४
The individual soul is like a one in prison.
हेयमनित्यम् ॥ १२.५
What is non-essential is to be abandoned.
द्वैतं भयमद्वैतमभयम् ॥ १२.६
Duality means fear, non-duality is fearlessness.
आत्मा वासनाभिरावृतो यथाऽऽदित्यो मेघैः ॥ १२.७
The Atman is engulfed with vAsanAs like the Sun by clouds.
स तु प्रतिबिम्बः ॥ १२.८
The Atman is verily a reflection of the Brahman.
तस्य लिङ्गाभावः ॥ १२.९
He is without sex.
जीवो ब्रह्मैव ॥ १२.१०
The individual soul is nothing but Brahman itself.
पराऽस्य शक्तिः ॥ १२.११
His power is boundless.
एकं सत् ब्रह्म ॥ १२.१२
There is only one highest being, i.e., Brahman.
सगुणस्य सृष्टिः ॥ १२.१३
The creation belongs to SaguNa Brahman.
जगन्न विद्यते ॥ १२.१४
In reality, the world does not exist.
सद्योमुक्तिर्ज्ञानेन ॥ १२.१५
By knowledge, the liberation is instantaneous.
इति श्रीनित्यानन्दनित्यसूत्रेषु आत्मवेदनं नाम द्वादशोऽध्यायः ।
भातखण्डेकुलोत्पन्नेन महादेवसुनूना श्रीरामशर्मणा विरचितानि
नित्यसूत्राणि समाप्ति गतानि ।
Composed and translated by Dr. S. M. Bhatkhande
Encoded and proofread by Surya Maruvada