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The Chidakasha Gita of Bhagawan Nityananda, With Commentary By Acharya Kedar

The Chidakasha Gita of Bhagawan Nityananda, With Commentary By Acharya Kedar

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Published by Supreme Meditation
The great sage of our modern times, Bhagawan Nityananda, has left us with his teachings in the form of this great work. Shri Acharya Kedar comments on these wonderful teachings, revealing the very heart of Divine Consciousness.
The great sage of our modern times, Bhagawan Nityananda, has left us with his teachings in the form of this great work. Shri Acharya Kedar comments on these wonderful teachings, revealing the very heart of Divine Consciousness.

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Published by: Supreme Meditation on Apr 02, 2011
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The Chidakasha Gita of Bhagawan NityanandaWith Commentary By Acharya Kedar 
IntroductionChidakasha - The Heart space in the head. The Triadic Heart of Shiva
.
 
Bhagawan Nityananda was and is the perfect embodiment of the Shiva-ShaktiPrinciple (God-principle). Everything that takes place in Supreme Meditation isdue to His Grace. Without His Grace, I would not be able to take a single step.Bhagawan Nityananda is without taint, without any blemish. He is spotless andthis is why we take refuge in Him.
 
I began reading the Chidakasha Gita many years ago. Then there was a longperiod when Bhagawan Nityananda appeared to me often in Meditation andwhile Chanting. My unfolding understanding of the verses has explained many of the experiences I have had in Meditation and over the long course of mySadhana. These teachings ring true on every level. I have read and reread theentire Chidakasha Gita many times through and I continue to read it, even now.Each time I read it I have a new realization and another breakthrough in theexperience of the Heart. ALL of the teachings of Vedanta and ALL the teachingsof Shaivism are contained in the Chidakasha Gita. It is the highest of realizations.Although the Chidakasha Gita is ripe with many wonderful spiritual teachings,there are 12 main principles that, in my experience, Bhagawan Nityanandaemphasizes over and over again. These 12 principles form the very essence of the work and the very foundation of His teachings.1. Bhagawan Nityananda tells us that God is in humankind and humankind is inGod. There is no difference between the two. Sentient and insentient are one inthe same. All are reflected in the same "mirror" that is the Sky of Consciousnessreferred to as
Chidakasha,
the Heart space or Triadic Heart of Shiva. Bade Babatells us that the Heart is not the physical Heart, nor the heart chakra located inthe area of the physical heart. He tells us that the Heart is the one, indivisible Skyof Consciousness that is the Absolute. This Heart is beyond the body and thesenses and can be accessed through the Crown Chakra in the head. This
Chidakasha,
He states, is triangular with three points (Shiva, Shakti, Nara) andbecomes a constant experience upon the dawning of 
Mukti.
Chidakasha is theseat of Lord Shiva and the abode of His Shakti. It is comprised of Light, Vibrationand Sound and from that sound manifests
Omkar.
 2. Bhagawan Nityananda wants us to know and realize where God is. He tells usthat God is not in the Murti or statue or idol in the temple, but that God existsinside each of us and that each of us is the temple wherein God resides.3. Sri Bade Baba tells us that Omkar, and the mantra Aum that it produces, is
 
what gives power and form to the Universe of all sentient and insentient beings. Itis also the very vibration of 
Chidakasha
that is known in Shaivism as
Spanda
or 
Visarga.
 4. Bhagawan Nityananda is not big on philosophy. He is very practical. In theChidakasha Gita, He uses simple experiences from the interaction with objects of everyday life to help us understand the deepest most profound connectionbetween God and humankind. He emphasizes a very practical means of attainingMukti or Moksha by means of the Sushumna Nadi. He declares over and over again that this central channel or central nerve (subtle body) that is contained inevery living creature, is the only true spiritual path. He emphasizes that Moksha(deliverance or liberation) cannot be attained until Kundalini Shakti is fullyawakened by a Siddha Guru. Once this Kundalini is awakened, He states,
PranaShakti 
must be directed into the
Sushumna Nadi 
and then constantly made torise upward into the Crown Chakra in the head. Bhagawan instructs that thebreath must be directed in this way without taking any air in from the outside (thiscorrelates to the Shaivite practice of "Sushumna breathing"). He refers to this asPrana Vayu and emphatically states that this is the only means to directing your awareness to become absorbed in Bindu Nada (point of sound experienced inthe Heart space in the head). Once your mind dissolves in this Bindu Nada, Muktiis attained. The goal of meditation, he tells us, is to keep our awareness in thisBindu Nada, even while going about our daily, mundane activities. This, he statesis true Dhyan and Dharana. This alone is Samadhi. It is the means to live in theworld without being of the world.5. Bade Baba describes this Bindu Nada in two ways; first as the sound similar tothe dull roar of the ocean or the vibration of a large bell just after having beenstruck; and second as ajapa-japa, the sound made of the two syllables So¶ andHam (the two feet of Lord Shiva) as one breathes in and out. Of these two, heemphasizes the first, telling us that even the mantra So¶ Ham (Hamsa) thatsounds on its own (Anahata, the unstruck sound) dissolves in the vibration of Bindu Nada. How will we know when we have attained Liberation? BhagawanNityananda tells us we will know when our entire conscious awareness isabsorbed in this Bindu Nada constantly. He tells us that this Bindu Nada is theprimary quality and experience of Chidakasha. It is the very Vibration of Ananda(Bliss) that is attained when Sat (being) and Chit (pure perceiving awareness)unite. This unification, He states, is brought about by causing
Prana
(breath) torise inside the
Sushumna Nadi 
without taking any air in from the outside.(Warning: Do not attempt this practice without the direct guidance of one whohas mastered it.) In this state, one experiences the Sky of Consciousness or Chidakasha for one¶s self. This, He tells us, is the seat of all Yoga. This is thetrue place of pilgrimage and, once you have arrived here, no other pilgrimage toany other place is necessary and no ritual is necessary either. In fact, Bade Babatells us to make this form of Pranayam our only ritual; that, while in this state, theawareness of the Mantras Om and Hamsa, is the ritual bath.
 
6
. Bhagawan Nityananda declares over and over again that the goal of a humanbirth, the goal of all life is to merge in the Absolute, to attain Mukti while still in thebody. He tells us
don¶t wait, do it now.
And then he emphasizes, throughout theChidakasha Gita, that
the Guru is the means.
He is very clear about this. Onemust receive Kundalini awakening and the guidance for Sadhana from a"Siddha," "Guru" or "Acharya" as he puts it, who has become a Jnani. At severalpoints in the work, Bade Baba reiterates that "There is no place in the world for one who does not have a Guru. Such a person is lost«.You cannot realize theTruth without a Guru." And he emphasizes that one needs to follow theinstruction of the Master, until one is set on his/her own path, at which time LordShiva himself takes the yogi the rest of the way across.7. Bade Baba does not leave us in the dark about who can be a Guru or Preceptor. In this regard he is very specific. He tells us that a Swami, Sanyasin,Brahmin, Jnani, Brahmachari
is not 
simply one who holds such a title and wearsochre robes carrying a copy of the Bhagavad Gita in his hands. Likewise, onewho is well-versed in the Vedas, Puranas and other sacred texts
is not 
such aperson either. Bhagawan Nityananda emphasizes that a Siddha, a Guru, whomay also be referred to as a Swami, Sanyasin, Jnani and so on, is
only 
a person
who is desireless and whose mind has merged with the Absolute OneParamatma or Paramshiva.
He goes on to describe the qualities of such a Guruby stating that such a being sees all as the same one God and behaves inalignment with this state. A Jnani, Sanyasin, Swami or Guru is one whose mindconstantly rests in Buddhi, the Divine Will and Intelligence of the Atman. Such abeing is one who sees only God in everything and everyone, everywhere andsuch a being does not distinguish between "mine" and "thine", "good" and "bad,""honor" and "dishonor," nor classes of people and races. Such a being has aconstant,
uninterrupted 
experience of 
Bindu Nada
and knows that there is nosuch thing as duality or diversity. Such a being experiences that the entireUniverse is contained inside himself and that he himself pervades all objects(people, places and things). Bhagawan Nityananda tells us that only such abeing can be known as a Siddha, Jnani, Swami or Sanyasin and that one shouldonly take such a being as one¶s Guru.8. Bhagawan Nityananda tells us that, for the relationship between Guru andDisciple to work, the seeker must have and continue to cultivate Faith in God andthe Guru. This Faith is expressed by way of vigilance in daily spiritual practice asinstructed by the Master.9. Sri Bade Baba tells us, over and over again, that the basis for Sadhana is thewillingness to turn away from worldliness and the willingness to destroy our attachment to sense pleasures and worldly pleasures. He tells us that thishappens through the destruction of the body-idea, also known as the ego (alongwith the senses). "Atma is not perceptible to the senses," He tells us. By thisstatement we understand that God can only be realized by going beyond thesenses. If our attachment to worldliness is not destroyed in this way, he tells us

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