Bhagavan Nityananda Answers Questions

On

Realisation of the Self,

Consciousness,

Meditation

Part II

Shree Krishna and Shree Arjuna

In the next set of seven questions, we encounter a different dimension of Bhagavan Nityananda’s wisdom. If earlier questions centred on the inner path of Self-realisation, these now turn towards the outer workings of life: destiny, karma, duty, justice, and the unseen guidance that shapes human actions.

These questions were posed not by monks or philosophers, but by householder devotees who grappled with real-life dilemmas: the influence of fate, the role of effort, the responsibility to act without harming others, and the possibility of divine intervention in human affairs. Bhagavan Nityananda responded to these concerns with remarkable clarity and practicality. Though established in the highest state, His answers to householder seekers remained rooted in daily life, dharma, and disciplined action.

Bhagavan teaches how to face life courageously, perform one’s duties without fear or partiality, understand the law of karma, and yet know that Grace stands above all laws. The vastness of His outlook is mystical and deeply grounded. In some of His talks, Bhagavan Nityananda guided on the following:

On Destiny (Kal, Vel, Yog)

Bhagavan explains that destiny (Kal), the right time (Vel), and the coming together of circumstances (Yog) guide many events in life. Yet, He emphasises that the Guru’s grace can alter even a powerful destiny. Destiny governs the ordinary, but Grace governs destiny itself.

 On Free Will and Human Effort

Bhagavan says that while destiny exists, human effort (Purushartha) must never be abandoned. To rely only on fate is ignorance; to act with sincerity despite obstacles is true strength. Life unfolds through a combination of fate and effort.

On Duty and Justice

When duties require difficult decisions—such as a judge deciding a case or an officer submitting a report—Bhagavan insists that one must act without hatred, revenge, or personal emotion. Duty performed with a pure heart becomes seva; duty performed with bias becomes bondage.

On Hurting Others in Duty

Sometimes duty demands actions that may go against others’ wishes. Bhagavan teaches:
Do what is right, but do it with love in your heart.
Even when firmness is needed, it should arise from dharma, not anger or prejudice.

On the Working of Divine Will

Bhagavan explains that everything moves according to an unseen order. The Divine works silently behind the scenes, arranging situations for the growth of the individual. Understanding this reduces anxiety and cultivates acceptance.

On the Limits of Human Understanding

Bhagavan reminds seekers that the human mind cannot grasp the totality of life. Instead of trying to understand every event, it is better to remain steady in duty, devotion, and trust. Life becomes simple when the ego gives up its claim to understand everything.

Thus, Bhagavan Nityananda reveals a unified philosophy:

  • Destiny operates—but it is not absolute.

  • Effort is required—but without ego.

  • Duty must be performed—but without malice.

  • Love must accompany firmness.

  • Divine Will governs all—but quietly, invisibly.

From His talks, Bhagavan appears as a master who understood both the laws of the spirit and the realities of worldly life, guiding every seeker—monk or householder towards clarity, responsibility, and inner freedom.

Q7. Shree Sitram Shenoy had a severe heart attack, and Bhagavan saved him and extended his life. Ten years after this incident, Shree Sitaram Shenoy died. The devotees asked Bhagavan Nitynanada to save him a second time.

Bhagavan said, “The Kal, Vel and Yog this time did not permit. If such an act is done again and again, no dead bodies would go to Chandanwadi.”

Bhagavan Nityananda’s teaching about Kal (destiny), Vel (the right time), and Yog (coincidence or divine confluence). Bhagavan explained that these three forces silently shape a devotee’s life and how Guru Kripa can even soften or transform their effect.

Bhagavan Nityananda’s deeper point

Bhagavan said that while every jiva must face their destiny, the Guru’s Kripa (grace) can:

  • Modify its intensity

  • Delay or soften its impact

  • Or completely dissolve it if the devotee is deeply surrendered and free from egoic resistance

Bhagavan Nityananda on Kal, Vel and Yog

Bhagavan Nityananda often explained that three invisible but powerful forces govern the unfolding of a person’s life:
Kal (Destiny), Vel (the right time), and Yog (coincidence or confluence).

Kal — Destiny

Kal is the karmic blueprint each jiva carries. Certain events must occur because their causes were sown long ago. No one can escape Kal entirely.

Vel — The Right Time

Even when destiny has decided something, it will not manifest until the right moment arrives. Vel is the triggering point — the karmic clock striking the destined hour.

Yog — Confluence / Coincidence

Yog is the outward circumstance that makes the destined event possible.
It is the coming together of:

  • people

  • situations

  • inner readiness

  • outer environment

When Kal meets Vel, Yog becomes visible.

Guru Krupa Beyond These Three

Bhagavan added something profound:
A jiva must face destiny, but Guru Kripa can transform its effect.
Grace can:

  • Soften the blow of Kal

  • Change the circumstances in which destiny unfolds

  • Delay or dilute suffering

  • In rare cases, cancel the karmic outcome entirely

Everything depends on the devotee’s surrender and purity of heart.

  • Death was destined (Kal).

  • The time for its unfolding had arrived (Vel).

  • The external circumstances came together perfectly (Yog).

But even then, Guru’s grace altered the nature of the event.
Bhagavan explained that Sitaram did not experience the full intensity of what was written in his destiny — Kripa reduced the suffering.

Bhagavan with Shree Sitaram Shenoy standing on His left.

This is Bhagavan’s essential message:

Destiny is powerful, but Guru Kripa is even more powerful.
A devotee walking under the Sadguru’s protection experiences life differently —
lighter, gentler, and guided.

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Q8. Bhagavan Nityananda on the Difference Between the Body and the One Who Resides in the Body

A devotee asked Bhagvan Nityananda about the nature of the body and the indwelling presence.
Baba explained:

“The body is the field (kshetra),
and the one who knows it is the knower (kshetrajña).
To know the difference between the two is knowledge,
and the one who possesses this knowledge is wise.”

Baba directly echoes the teaching of the Bhagavad Gita (Chapter 13),
where Krishna says:

  • Idam shariram kaunteya kshetram ity abhidhīyate — the body is the field.

  • Etad yo vetti tam prāhuḥ kshetrajña iti tadvidaḥ — the knower of this is the Self.

1. The Body — Kshetra

The body is a field of experiences:

  • sensations arise,

  • emotions appear,

  • thoughts come and go,

  • pleasure and pain pass through it.

Just as seeds sprout in a field, karmas sprout in the body.
The body is therefore the instrument, not the owner.

2. The Knower — Kshetrajña

The knower is:

  • the witness,

  • the consciousness that observes all changes,

  • untouched by them.

This knower is not the mind, not the intellect, not the senses.
It is the Self, pure awareness.

Knowing this distinction is true knowledge (jnāna).
The wise are those who abide in this understanding.

Baba continues:

“Who experiences (consumes) all things?

Soul — subtle soul (vayu) — almighty.”**

Here, Baba describes the inner hierarchy:

• The gross body

Experiences pleasure, pain, heat, cold.

• The subtle soul (prāna / vayu)

This is the animating life-force—
the one that moves, digests, breathes, feels.

It “consumes” experiences.

• The causal witness — the Self

Beyond both body and prana is the Almighty Consciousness—
the true experiencer who does not actually experience anything.
It is only the witness.

“Consciousness is the highest.”

This is the peak of  Baba’s teaching:

Above body, mind, senses, prana, and even the subtle soul—
is Chaitanya — Pure Consciousness.

This is the eternal, unchanging reality.

“Maya or illusion (that created the world) is the highest.”

Here Baba speaks in a subtle paradox.

Maya is not higher than Consciousness,
but Maya is the highest power through which the world appears.

From the eternal standpoint:

  • Consciousness is the Reality.

  • Maya is the cosmic power that manifests names and forms.

Baba is pointing to the mysterious relationship between Shiva (Consciousness) and Shakti (Maya).

Body is the cave of the soul.

The soul resides in the cave.

This is a profound ancient metaphor:
Just as a hidden jewel lies in a cave,
The Self shines within the body.

The cave is:

  • dark to the ignorant,

  • sacred to the seeker,

  • the shrine of the Divine.

The body is only the dwelling place,
not the dweller.

“The body experiences happiness and sorrow.”

Pain, pleasure, and emotional storms occur in the body-mind complex.

The Self is untouched—
just as the sky remains untouched by the passing clouds.

“Self is without senses—aloof.”

The senses belong to the body,
The mind belongs to the subtle body, but the Self:

  • has no eyes, yet enables all seeing

  • has no ears, yet enables all hearing

  • has no mind, yet illumines all thoughts

It is aloof—unaffected by the drama of life.

“This is the mysterious principle —the deeper, hidden principle.”

 Baba concludes by pointing to the secret of all spirituality:

You are not the perishable body.
You are not the restless mind.
You are the witness-consciousness,
hidden deep within them,
untouched, eternal, and free.

This understanding is the key to liberation.

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Q9. Bhagavan Nityananda continues:

“(Take your) chitta into the inner core of the heart—
the inner sky of the heart:
Chittākāś (sky of the chitta),
Chidākāś (sky of consciousness),
Shuddhākāś (the purest sky).”

This is one of Baba’s most important instructions.
It points directly to inner meditation, the method he continually emphasised in the Chidakasha Gita.

To understand it, we must see the three stages he names:
Chittākāś → Chidākāś → Shuddhākāś

Each is a deeper level of inner space.

1. “Take your chitta into the inner core of the heart.”

Here, chitta means:

  • the mind-stuff

  • memory

  • impressions

  • tendencies

  • desires

  • emotions

This bundle of thoughts has to be turned inward, toward the spiritual heart—not the physical organ, but the inner centre of awareness.

Baba is saying:
Withdraw attention from the external world and bring it to the inner centre.

This is the beginning of meditation.

2. Chittākāś — “The sky of the mind”

When attention turns inward, the first thing the seeker encounters is the mental sky—
the space where thoughts arise.

In Chittākāś:

  • thoughts appear and disappear

  • memories rise and fall

  • desires and fears move like clouds

This is the realm of manas and chitta.
Most people live only in this sky.

Baba says: Do not stop here.

3. Chidākāś — “The sky of consciousness”

As one watches Chittākāś without getting involved, the thoughts start to fade.
When the waves calm down, the deeper sky appears:

Chidākāś—the luminous space of pure awareness.

Here:

  • there are no binding thoughts

  • consciousness shines by itself

  • the watcher stands separate from the mind

  • peace becomes natural

  • one senses a vast, living Presence

This is the stage where the individual begins to taste the Self.

Chidākāś is the heart of meditation, the “inner sky” spoken of by saints from the Upanishads to Jnaneshwar.

4. Shuddhākāś — “The purest sky”

 Baba takes us further.

Beyond the sky of consciousness lies the sky of pure Being, untouched by thought, untouched even by the sense of “I am meditating.”

This is Shuddhākāś, the purest inner space:

  • no duality

  • no separate “I”

  • no inner or outer

  • no knower or known

  • only absolute stillness

  • the natural state (sahaja sthiti)

This is what Baba calls the mysterious principle,
the hidden truth,
the Self that is without senses, aloof, eternal.

This is the state from which saints live.
It is the depth behind all of Shri Baba’s teachings.

Thus,

Baba maps the entire spiritual journey:

1. Chittākāś — mind-space: thoughts, memories, emotions
2. Chidākāś — consciousness-space: witnessing, silence, clarity
3. Shuddhākāś — pure space: non-dual Self, absolute peace

His instruction is simple:

Turn inward.
Enter the heart.
Move from the mind’s sky to the sky of consciousness,
and finally to the pure sky—Shuddhākāś.

In this journey, the seeker discovers the Self as ever-present, ever-free.

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Q10. Bhagavan Nityananda: “Intelligence is power. Intelligence is Self.

Ātmabuddhi (intelligence absorbed in the Self) resides in the Sushumnā Nāḍi.”**

After teaching that steady wisdom (sthita-prajñā) is the essence of the Gita, Baba expands on the nature of true intelligence.

1. “Intelligence is power.”

Baba is not referring to book-learning or cleverness.
He means inner intelligence—the pure light of awareness that guides our thoughts, actions, and discrimination.

This intelligence is the power:

  • that illumines the mind

  • that allows clarity

  • that burns confusion

  • that cuts through illusion

  • that gives strength to choose the right path

It is not an acquired ability.
It is innate, divine, luminous.

2. “Intelligence is Self.”

This is the deepest statement.

The true intelligence (buddhi) is not separate from the Atman.
When intelligence is free from ego, desire, fear, and attachment, it reflects the Self perfectly—like a clean mirror reflecting the sun.

In such a state:

  • intelligence becomes intuition

  • intuition becomes direct knowing

  • direct knowing becomes Self-awareness

Thus, pure intelligence is the Self shining through.

This is the teaching of the Kaṭha Upanishad and the Gita—
the purified buddhi becomes the doorway to the Atman.

3. “Ātmabuddhi — intelligence absorbed only in the Self.”

Ātmabuddhi means:

  • intelligence turned inward

  • intelligence fixed in awareness of the Atman

  • intellect that no longer seeks worldly objects

  • intelligence that is steady, desireless, non-reactive

Such intelligence sees:

  • the difference between body and Self

  • the distinction between mind and witness

  • the unreality of pleasure and pain

  • the unity of all beings

It becomes quiet, steady, luminous.

This is the same as Brahma-bhāva,
or the purified, sattvic buddhi described in the Gita (18:30).

4. “(It) resides in the Sushumnā Nāḍi.”

This is Baba’s yogic insight.

The sushumnā nāḍi is the central subtle channel in the spine,
running from the base (mūlādhāra) to the crown (sahasrāra).

When the mind becomes pure and inward-turned,
the life-force (prāṇa) naturally begins to flow in the sushumnā.

In that state:

  • the dualities of ida (moon) and pingalā (sun) subside

  • the mind becomes one-pointed

  • awareness becomes still

  • the highest intelligence awakens

Baba is saying:

Ātmabuddhi awakens only when consciousness enters the central channel —
the state of inner stillness and unity.

In ordinary life, intelligence is scattered outward.
When prāṇa enters the sushumnā, intelligence returns to its source —
the Self.

This is the yogic basis of steady wisdom (sthita-prajñā).

Thus,

Baba reveals a profound truth:

  • True intelligence is not thought; it is the Self.

  • Pure intelligence arises only when the mind is inward, quiet, and unattached.

  • This inward-turning is the flow of consciousness in the sushumnā.

  • When the sushumnā awakens, Ātmabuddhi shines.

  • When Ātmabuddhi shines, steady wisdom is natural.

  • And steady wisdom is the very heart of the Gita.

This short statement captures both Advaita Vedanta and Kundalini Yoga, united in Baba’s simple language.

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Q11. “Nothing can be achieved without firm faith.”

Bhagavan Nityananda’s Teaching on One-Pointedness and the Types of Contemplation**

Baba emphasises that faith (shraddhā) is the foundation of all spiritual attainment.
Without an unwavering inner conviction, the mind scatters and yoga becomes impossible.

He explains:

“One austerity, one chitta, one vritti—concentrate all these on the Self.
Firm faith in meditation and yoga leads to yogamukti.
Para Chintā, Param Chintā,
Tatva Chintā—contemplating the Inner Self,
contemplating the Truth as described by scriptures and sages.”

1. “One austerity, one chitta, one vritti”

Shri Baba compresses all spiritual disciplines into a single formula:

• One austerity

Not many kinds of tapas or rituals,
but one simple, steady discipline—
the commitment to turn inward.

• One chitta

Chitta must be gathered, unified, collected.

Usually the chitta is scattered across:

  • desires

  • fears

  • responsibilities

  • memories

  • imaginations

Baba says:
Bring the whole chitta toward the Self.

• One vritti

A vritti is a wave of thought or intention.
Ordinarily, the mind carries countless vrittis.

But liberation comes from one vritti alone:

Atma-vritti — the one thought of the Self.

All other thoughts must fade into the background.

This is the same principle taught by Shri Ramana Maharshi:
“One vritti alone destroys all other vrittis.”

2. “Firm faith in meditation and yoga leads to yogamukti.”

Here, Baba reveals a crucial truth:

Even correct meditation cannot yield fruit
if faith is weak, unstable, or doubtful.

Faith is not blind belief.
It is:

  • trust in the Guru

  • faith in the path

  • confidence in inner effort

  • certainty that the Self is attainable

  • reverence for the higher truth

When faith becomes unshakeable,
belief becomes experience,
and experience becomes liberation.

Yogamukti means:

  • liberation through yoga

  • freedom gained by inner union

  • the natural state attained through steady practice

  • the dissolving of the ego through inner stillness

Faith is the ground; yoga is the path; mukti is the fruit.

3. “Para Chintā – lower contemplation.”

Para Chintā refers to contemplations that still involve:

  • form,

  • name,

  • symbols,

  • conceptual understanding,

  • dualistic worship,

  • thinking about something.

It is not “bad”; it is the first stage.
The mind slowly becomes purified and calmer.

This includes:

  • bhajan

  • reading scriptures

  • thinking about God as a separate being

  • visualizing forms

  • meditating with objects or mantras

Para Chintā refines the mind.

4. “Param Chintā – highest contemplation.”

This is contemplation that transcends thought.

Param Chintā means:

  • absorption in formless awareness

  • resting in the witness

  • contemplation where subject and object dissolve

  • seeing the Self directly

  • abiding in pure consciousness

It is effortless, silent, and direct.

This is the contemplation of a mature seeker whose mind has become inward-turning.

5. “Tatva Chintā – Contemplating the Inner Self.”

Tatva means essence, reality, the ultimate principle.

Tatva Chintā is:

  • focusing on the truth “I am the Self”

  • turning attention to the source of awareness

  • contemplating the meaning of “Who am I?”

  • dwelling on the distinction between the body and the Atman

This contemplation shakes the very foundation of ignorance.

It is more refined than Para Chintā
and prepares the mind for Param Chintā.

6. “Contemplating the truth (as described by scriptures and sages).”

This includes:

  • studying Upanishads

  • reflecting on the Gita

  • understanding the teachings of realised beings

  • contemplating the formless Reality

  • digesting teachings through manana and nididhyāsana

Here, the seeker aligns personal experience with revealed wisdom.

This stabilises discrimination and prevents delusion.

Thus,

Baba describes the entire spiritual journey in a few words:

Basic

Firm faith
Unshakeable conviction in the Guru, Self, and path.

Effort:

• One austerity
• One unified chitta
• One vritti (Self-vritti)

Path:

• Yoga
• Meditation
• Chitta drawn to the Self

Refinement of Mind:

• Para Chintā — dualistic, conceptual contemplation
• Tatva Chintā — contemplation of the inner truth
• Param Chintā — direct, formless contemplation

Goal:

Yogamukti — liberation through inner union.

This teaching is both the heart of the Gita and the essence of the Chidakasha Gita.

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Q12. Bhagavan Nityananda on the Meaning of Chintā

Baba explains the word chintā (thought, contemplation, or worry) in several ways, showing the different layers of mental focus in a seeker’s life:

“Chintā — to worry;
Dhyānchintā — to worry about meditation;
Sādhanachintā — to worry about your spiritual practices.”

1. Chintā — ordinary worry

The simplest and most common meaning of chintā is mundane worry or anxiety.

  • Concerns about wealth, health, relationships, or reputation.

  • Restlessness caused by the ups and downs of daily life.

Shri Baba implies that such chintā is ordinary and natural but keeps the mind scattered.
It is the lower level of mental activity, and if uncontrolled, it hinders spiritual progress.

2. Dhyānchintā — worry about meditation

When the seeker begins spiritual practices, a new type of worry arises:

  • “Am I meditating correctly?”

  • “Is my mind steady?”

  • “Am I making progress?”

This is dhyānchintā — concern focused on meditation itself.

Though it arises from sincere effort, Shri Baba points out:

  • The mind can become over-anxious about progress,

  • Losing the simplicity and naturalness required for meditation.

The teaching here: Be aware, but do not get entangled.
Meditation should be steady, heartfelt, and non-judgmental.

3. Sādhanachintā — worry about spiritual practices

At a higher level, the seeker contemplates:

  • “Am I performing my sādhanā correctly?”

  • “Is my devotion enough?”

  • “Am I aligned with the Guru’s guidance?”

This is sādhanachintā.
It is a refined concern, not mundane anxiety, but it still carries mental effort and tension.

Baba implies:

  • True sādhanā is devotion and concentration, not worry.

  • The highest practice is steadfast action and absorption in the Self, without attachment to results.

Bhagavan’s Insight on Chintā

  • Chintā exists at many levels, from ordinary worry to refined spiritual contemplation.

  • All chintā that creates tension, attachment, or fear hinders progress.

  • Even spiritual concerns must eventually merge into trust, absorption, and devotion.

  • The ultimate teaching is: turn the mind inward, concentrate on the Self, and let all mental agitation dissolve.

Baba gently guides the seeker from scattered worry → focused spiritual concern → effortless inner absorption.

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Q13. Bhagavan Nityananda on Kundalini Shakti and Spiritual Awakening

It must be noted that Bhagavan Nityananda generally discouraged extensive discussion on Kundalini and its awakening with householder devotees. In His early days, He occasionally taught Pranayam along with giving Mantra. But later—especially after moving to Kailash Bhavan—He continued to bestow Mantra while deliberately avoiding instruction in Pranayam. Instead, He placed greater emphasis on cultivating Śuddha Bhavana (pure attitude) and performing one’s worldly duties with sincerity and steadiness.

Baba explains the journey of the Kundalini Shakti, the dormant spiritual energy present in every human being, and its awakening through the grace of the Sadguru.

1. Dormant Kundalini in the Moolaadhaar Chakra

  • Every soul has passed through many births, accumulating impressions (vasanas) along the way.

  • In the present body, the Kundalini Shakti rests dormant in the Moolaadhaar Chakra (base of the spine).

  • Baba emphasizes that the awakening of this energy is not through mere effort, but by the grace of the Sadguru:

    • A single glance of the Guru can activate this dormant energy.

    • This demonstrates the power of Guru Kripa (grace) in spiritual evolution.

2. Journey of Kundalini Through the Sushumna Nadi

  • Upon awakening, Kundalini rises through the Sushumna nadi, the central energy channel in the spinal cord, flanked by Ida (left) and Pingala (right) nadis.

  • The Sushumna nadi acts as a subtle path for the upward movement of consciousness.

  • During this ascent, Kundalini passes through six chakras (plexuses), refining the practitioner’s energies and consciousness.

3. Sahasraar Chakra – Union with Cosmic Power

  • The final destination is the Sahasraar (cerebral plexus, crown of the head), represented as the thousand-petaled lotus (Brahmakamal).

  • Here, Kundalini merges with the power of the cosmos, symbolising:

    • The union of the individual soul (jiva) with universal consciousness (Brahman).

    • The revelation of the mystery of the cosmos and realisation of the Inner Self.

  • Baba describes this as:

“In the head a serene space—Head inside head—Brahmakamal—steady mind without any Chitti vritties, without form, free of ailments, without attributes—that is Inner Self.”

4. Symbolic Language and Inner Experience

  • Chidakasha (sky of consciousness) and Jadakash (sky of the heart): represent the boundless, formless nature of mind and consciousness.

  • Take refuge in this Shakti: Guru’s grace directs the Kundalini and awakens inward turning, the conscious witness of all things.

  • The inward-turning tendency (antar vritti) aligns the seeker’s mind with higher awareness.

5. Sushumna, Ida, Pingala – Confluence of Energies

  • The Sushumna nadi is compared to the confluence of holy rivers: the Yamuna, the Ganga, and Saraswati.

  • Ida and Pingala represent dual energies (cooling and heating, lunar and solar).

  • Kundalini flowing upward through Sushumna symbolises the integration of all energies into unified consciousness.

  • Brahmarandhra at the top of the head is the gateway to cosmic consciousness, the ultimate union of individual and universal energy.

6. Practical and Spiritual Implications

  • Spiritual awakening is not mechanical; it is a combination of:

    1. Guru’s grace (activation of dormant potential).

    2. Inward focus and meditation (turning attention to subtle energies).

    3. Purification of the nadis and chakras (removing blockages to prāṇa flow).

  • The Kundalini journey symbolises the progress of consciousness:

    • From gross physical existence (Moolaadhaar)

    • Through subtle mental and emotional refinement (chakras)

    • To the ultimate union with infinite consciousness (Sahasraar).

Thus,

  1. Kundalini Shakti rests dormant in the base chakra and is awakened by Guru Kripa.

  2. Rises through Sushumna nadi, passing six chakras, refining consciousness.

  3. Sahasraar chakra (thousand-petaled lotus) is the seat of union with cosmic consciousness.

  4. Symbolic terms like Chidakasha, Brahmakamal, Brahmarandhra describe the boundless, formless nature of the Self.

  5. Integration of Ida, Pingala, and Sushumna represents harmony of dual energies into unified awareness.

  6. The teaching emphasises inward meditation, purification of energies, and the Guru’s grace as essential for spiritual realisation.

Note:

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