 mind remains half awake and it is the same mind in which dreams play, which is known as the ‘dream state’. In the dream state, all the illusory contents of the mind now begin appearing real. In this state, the waking world no more exists but the dream world becomes alive. When the person moves into ‘deep sleep’ state, the mind becomes fully inactive and thus all the experiences of the waking and dream state vanish. In the deep sleep state there is only awareness, the soul consciousness. Thus Bhagwan says that what is experienced in sleep is not experienced in the waking state and what is experienced in the waking state is not experienced in sleep.
The contents of the dream and wakeful state depends on what contents the mind holds. One is constantly experiencing the world or the dream depending on the contents of the mind. Thus Bhagwan says that if you place a vessel without water, over fire, there is no sound with the empty vessel but when water is added into the vessel, there is sound. Meaning, with no contents in the mind, there will be no experience of duality, both in the waking and dream state. It is only when then mind has contents (vasanas/kaamna/samskaras/vrittis OR tendencies/desires/impressions/thoughts) that the whole play of consciousness becomes alive for the person. All human beings continuously experience these three states of consciousness during each lifetime until they learn to transcending these 3 states and enter into the fourth state of consciousness, which is known as ‘turiya’. Glipmses of this state is rarely experienced during very deep meditations when one is able to go beyond the ‘samadhi’ state. It is rare. In this state, the mind is completely non-existent and there is only pure awareness. But rare are the humans (enlightened) who live in this state most of the time. The Avadhootas are ones who remain in this state ALL THE TIME, where mind is totally absent; their minds are completely dissolved. The Chidakasha Gita begins with (verse 1) saying “Jnanis are mindless”. When mind is no more, all dualities are dissolved and there is the subtle discrimination experiencing oneness without even a single distinction of duality.
Thus, Bhagwan says that those who have no subtle discrimination will not be benefitted. He says that if you are bitten by a cobra in sleep, you will not die. In (deep) sleep, the mind is quiescent (inactive). Only when there is Manas (mind), there is everything. He says that what is called as ‘creation’ is only a mental affection. When there is thorough ‘introspection’, there is no creation. Introspection means ‘observing’ by shifting from the mind to awareness. One enters this state of higher awareness only when one transcends the mind because it is only when the mind becomes non-existent that one can enter into the state of samadhi and further beyond into the state of ‘turiya’. So he says when there is thorough introspection, there is no creation.
Bhagwan says that in the beginning of the spiritual practices, the neophyte (one who is new to the practice) should reduce sleep. Also during practice moderation in diet is important. (See verses 81 & 82). During practice, one should not bathe in cold water. Bathing once in four or five hours in cold water affects the blood circulation in the body and the circulation will not be regular.
He says that an actor in a theatre, first acts behind the curtain, then he comes out. In the beginning, there must be secrecy; afterwards, it is not necessary. Meaning one should maintain secrecy of their practices in the start. If you pour water in a vessel which is already full, that water flows out. So also, when perfect peace is attained, (that is when the practice has ripened), it becomes known to all. Such a man has no desire. This peace is the supreme. Perfect peace weans (gets accustomed) union with the God-head (Divinity/Supreme).
Bhagwan says that God is formless and without change, but when God takes a form, the forms are peace and OM. God is above discrimination and is absolute bliss. This is why the Shiva consciousness (Supreme consciousness) is referred to as nirguna (qualityless) and nirakar (formless). Read verse 172.
He says that like the lulling of children to sleep in the cradle, we must sleep internally using the Manas as the pillow. Meaning, one must enter into the state of awareness at which point the mind effortlessly goes to rest. Like how the child is gently put to sleep in a cradle, one must gently shift into awareness, which is when the calm and still mind can be used as a pillow.
He says that we must be successful in every test that prevents one from experiencing this state and beyond. He says one cannot get employment unless one succeeds in the tests. Similarly, one cannot experience and reach the goal of samadhi unless one does not persevere to overcome every obstacle and pass every test. He says knowing to only speak English but not knowing how to write English, is not really knowing full English. Meaning, knowing the knowledge of Self and not realising the Self is not knowing the Self. In other words, just knowing about the divine wisdom by reading, listening, talking is not enough but one must experience the divine wisdom and ‘know’ about it from direct experience.
Bhagwan says that the throat place is the “Mooladhara” where the serpent power (Kundalini) is originated. In regular school of practice Mooladhara is considered to be the first chakra located at the base of the spine and the throat center is considered to be the 5th chakra known as Vishuddhi chakra, but here Bhagwan says Mooladhara is situated in the throat center. He calls as that which is above the neck as Raja Yoga and that which is below the neck to be Hattha Yoga. He has mentioned multiple times in the Chidakasha Gita about Hatha Yoga and Raja Yoga. True spiritual evolution begins after one’s consciousness has risen from the base of the spine to the throat center (Hatha Yoga). So, he mentions the throat center as Mooladhara and as the origin point of Kundalini Shakti. From throat center to the Saharara is the real journey to liberation, because from here the doership of “I” starts diminishing and all the 3 gunas start dissolving into nonduality. (See verse 55). From the root chakra to the throat chakra is all duality and beyond the throat center begins the journey towards nonduality. (See verse 67).
He calls the throat center as mooladhara, brain as swadhisthana and the triangular Ajna as the place of Mukti or liberation. (See verse 91 & 94). This spot between the eye brows is what he has always referred to the heart space.
He says, what is called “this world” is Jeevatma. What is called the “next world” is Paramatma. The union of these two is the space of consciousness. (See verses 57, 170, 173 & 200).
He says that Chitta is the mental mood. Mental mood means the state of the fickle and ever-changing mind and is temporary. Sat is the one, indivisible that is ininite, indivisible and permanent. (See verse 111).
Bhagwan explains about the 3 kinds of breath (as also given by Maharishi Patanjali in Patanjali Yog Sutras) that in pranayama, pooraka is drawing up the breath and retaining or holding the breath is kumbhaka, while exhaling the breath is rechaka.(See verses 56 & 121).
He gives the example of how from the same rice so many types of cakes are made. Similarly, from the same breath (prana) so many different functions take place in the human body and consciousness. He says so much is accomplished by the breath. The pranayama is all about the internal functioning. This is the same Shiva Shakti within all humans. When this Shakti (prana) is directed up through the Sushumna to the Brahmarandhra, it merges with the Supreme (God). See verses 191.
Bhagwan says that Shiva Shakti is the same indivisible force of the Para-Brahma (Supreme) and so it is salvation. Shiva Shakti is the Prana-vayu, the “upward breath”. Shiva Shakti is the vibration of the primodial sound, the Pranava mantra of Omkar. From Pranava flows out the entire creation. It is thus the consciousness of the body and the soul consciousness.
He says that the omkar is like the kernel in a dry coconut. (Read verses 4, 5, 94 & 188). The finite becomes one with the infinite. River becomes one with the sea. He says the mental moods are the rivers, meaning the fluctuations in the mind and like the many different rivers (duality). The indivisible Shiva Shakti is the sea (nonduality). All rivers lose their different identities when they merge into the sea because they all now become just the sea with no other identity. Just like how when paper is burnt, it loses its individuality in the fire, the mind also loses its individuality in the Atman. Five or six roads may have only one junction. We may travel by these roads either