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BABAMANI Sri Sri Swarupananda Paramhansa Deva
Paramhansa Nityananda’s Instructions On Om Yoga

Paramhansa Nityananda was born in India in the latter part of the nineteenth century. The year of his birth is not known, but we do know that he was a young adult by 1900. In his early teens Nityananda (called Ram at that time) began to travel around India, spending quite some time in the Himalayas and in various holy places in the north of India. It is said that he even travelled to Singapore, Malaysia, and Japan. Around 1910, in northern Kerala he became known for his miraculous ways, but his major “revealing” was in the sacred city of Udipi in 1918. Not staying for long in any one place he wandered mostly in the south of India. In the 1920’s he began speaking from a exalted state of consciousness as devotees sat around him. These words were eventually collected and published in several languages, including English, under the title The Chidakasha Gita. In the mid-1930’s Nityananda settled in a jungle near Bombay called Ganeshpuri. There he remained for almost thirty years, until his mahasamadhi in 1961, becoming one of the most renowned spiritual figures of modern India.

The following are quotations from The Chidakasha Gita. The numbers refer to the sections where the quotations are found. I am including them in this book so you can see that Om Yoga is not just my idea, that it was taught by one of the greatest masters in the spiritual history of India.

The Chidakasha in the Head

The head is the ocean of ananda (joy). In it is situated the Prana Linga [the Chidakasha], the seat of liberation (mukti). (41)

Paramananda [the bliss of the Supreme] is experienced in the head. This state is eternal joy. This state is jivanmukti. (53)

The prana should enter the holy Brahmarandhra [the Chidakasha area]. Here the light of lights becomes visible to the divine eye. This is mukti. This is eternally supreme joy. This is the place where the manas [mind] ought to dwell; this is the eternal being whence the Vedas have sprung. This is seeing Paramatman in all; this is the real place of jivatman. (59)

Prana should be raised to Brahmarandhra, the highest point in the brain.…You should sit in the upper story and look around downwards. The buddhi’s place is above.…Just as we rock a child in a cradle, we should fix our attention in the head and examine what takes place there. Paramananda, Sadananda [the bliss of the Real] are there in the head. Shiva Linga is also in the head. (69)

If by the internal exercise of the sadhana which is with us, we lead the prana to the Brahmarandhra, and there if prana and Shiva are united, then we do not require anything. (85)

The climbing of the tree of peace which is in the head and being one with that “peace tree” is the real imperishable desirelessness.… Desirelessness is liberation from bondage in this very life. (89)

Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head. In the head is “Chidakasha.” It is the well of “Hridayakasha [the ether/space of the heart].” We should draw water from this well and drink it. (94)

“See the bioscope!” “See the drama!”–all these are seen in the head. Everything should be seen from the same place…. It is better to see it from one place. We must “idealize” it in our brain. What we call the “heart” is not below; it is above [in the head]. When we are cooking, the flames go upwards; so is the heart upwards. There is light in the heart; there is no darkness in it.…It is the heart which sees through the eye. A man must have the internal eye.. (95)

When a train leaves a station, the next station is alerted that a train is approaching by the sound of bells ringing. What is called “bindu-nada” [Om] is the bell. Just as we hear a sound when we throw a stone into a well, we hear bindu-nada inside the head. (100)

You must see that God who is in the heart space. Yes, you must see Him. You must see that Krishna who is eternal bliss [Nityananda].…Praise God within yourself. Praise Him in your head! You must know the secret of Parabrahma who is eternal joy. Yes, you must know that secret. Look for Him in the heart. See Him with your inner eye; not with the outer. (113)

One must meditate in the head. One must meditate upon the ocean of eternal bliss. Meditate in the Ida [lunar nerve], in the Pingala [star nerve] and in the Sushumna [solar nerve]. (120) [Nityananda is telling us that the Ida, Pingala, and Sushumna are all in the head, not just in the spine as most yogis assume. Perhaps the channels in the spine are reflections of the original (mula) Ida, Pingala, and Sushumna in the head.]

Look for the all pervading God in the head! Truly look at Him in the head! Hence enjoy the eternal bliss! (132)

“Shiva is from Kashi;” the heart space is Kashi; manas is Kashi. Everything is Kashi. The eternal atman is Kashi. What is Kashi is in the head.…The subtle Kashi is the Nirvikalpa Kashi. What is Haridwar…is the heart space. It is the place of peace. (134) [It is said that those who die in Kashi (Varanasi, or rather a section of Varanasi) or Haridwara are liberated. Here Nityananda makes it clear, as does the Jabala Upanishad, that Varanasi is in the head–as also is Haridwara. So if we can die in full awareness of the Chidakasha, we shall attain liberation, as the next sutra cited indicates.]

He that saves you at the time of death is Shiva.…Shiva is internal; he is the Brahmarandhra. (136) [It is said that Shiva dwells in Kashi, and liberates all those who die there. Here we see that it is the Chidakasha that is both Shiva and Kashi–and therefore the liberator.]

The possessor of a box only knows what is contained in it. Others do not know it. The real wealth is the energy of life [prana]. Intelligence [buddhi] is the box. The box is locked after the wealth is stored in it. Locking the box is giving the manas its proper place in the head. That thing received is the soul [atma] in man. (161)

When the kundalini is raised to the heart space in the head, then,…in this highest state, one sees the universe in one’s Self. Then one sees everything in Him. All the multitudinous changes are seen in oneself. (174)

Meditate incessantly on the Paramatma who is in the jivatma. Space [Akasha] is in you; it is in the head. Meditate on the heart space which is in the head. (177)

The Lord of mukti is Shiva. Shiva is the Linga in the head. This Linga is nothing but Omkar. (191)

The fruit is always at the top of the tree. Similarly, the fruit in man is upwards. If you plant a coconut in the earth, coconuts are eventually seen at the top of the coconut tree. For every tree, the fruit is at the top. (204)

Whatever one may be doing, the attention should be fixed in the head. (217)

The highest tower is in the head. This is the seat of the atman. This is the sky of consciousness [Chidakasha]. This is the greatest support. (237)

Shabda [sound] is generated in Akasha [ether]. That which is generated in ether is life energy (prana). What is called Akasha is in the head. Akasha is heart space. (240)

A pure mind is pure akasha. A pure akasha is siddhi (perfection). This pure akasha is yoga. This pure akasha is the heart. When you move in this pure akasha, it is siddhi. When you move in this pure akasha, the difference between “you” and “I” will vanish. In this pure akasha is mukti, bhakti, shakti and the path. This pure akasha is buddhi (intellect). When the jiva dwells in this pure akasha, the attachments to sense objects will be burnt away. This pure akasha is Brahmarandhra. (248)

The [jnani’s] mental life is like butter placed in water. The butter does not sink in water. It floats above water. The body is like the water and the butter, the soul. Subtle intelligence should be concentrated in the head. The intelligence should be concentrated at the top of the Sushumna. Both the mind and buddhi should be in the head. The mind must be in the buddhi; buddhi in the mind. Discrimination is from buddhi and from discrimination is effected the union of jivatman and Paramatman. (252)

Just as a man, possessing a treasure box, must be very careful about the key of the box, so also, buddhi must be concentrated in the brain. (256)

The prana must be firmly fixed in an upward direction with great faith. That is the path to liberation. This body is like a cave to the atman, and in this cave, dwells the eternal atman. Yoga means becoming one. When the two become one, that is yoga. When the mind and buddhi become one, it is called yoga. When the jiva travels by the path of buddhi and enters Brahmarandhra, it is called yoga. (265)

“I” and “mine” are not to be found above the tip of the nose. That which is above these [in the brain], has neither beginning nor ending.…The head of man is the abode of the light of millions of suns. (266)

Buddhi (intelligence) should be concentrated in the head. Your attention should always be above the neck; never below the neck. (276)

Let buddhi proceeding through Akasha go to the center of the sky of consciousness {Chidakasha] and there be one with the dawn of the atman. …Let jiva take his stand on the top of the Sushumna which is his real home. …Let all the qualities of jiva be unified, and man become a Siddha [one who has realized] and be fearless. …Knowing the path of the atman, O Mind! Conquer both birth and death! O Mind! Be free from birth and death! O Mind! When you are walking in the company of others, let your mind be in the sky of consciousness [Chidakasha]. Realizing bhakti and mukti to be one, become one with Omkar. Let the ten Indriyas become slaves of buddhi, like a bird deprived of its wings. Let prana which is moving in ten directions be made to move in one direction only. Let this be done internally. Let prana enter the Chidakasha. (282)

Om/Omkar

When the mind is merged in Bindu and Nada [of Om], nirvikalpa samadhi is attained. Our attention is then entirely towards ananda. (59)

Om–the tower of peace! Om–the form of peace! Om! Salutation to Omkar! (80)

Omkar is one without a second. Omkar is the cause of both creation and dissolution. Omkar destroys manas [the lower mind of the senses and the ego]. Omkar is really the atman in you. Omkar is indivisible. (109)

Omkar is the light of consciousness. (110)

Shiva who dwells in the heart-space is the ONE, everlasting. Shiva is Omkar. Omkar is Pranava. When united with forms, it is Pranava. Omkar is the “unawareness” of bodily existence. (121)

Omkar is the most awesome of all forms. (122)

One is the dwelling; one is the eternal dwelling (mukti); that dwelling is Omkar. (130)

Realization of Omkar is the annihilation of the world. Realization of Omkar is the destruction of the manas. (133)

All is He, pervading everything. He is the One, pervading all creatures; qualitiless; the one Omkar; one, whose form is everlasting peace; blesser of those who have faith in Him. (172)

He [the Lord] is the Omkar, Brahma, Vishnu, Maheshwara, the origin–Para-Brahma. (188)

All things with form is Omkar. Omkar is the divine in them. What is Omkar is the subtle Bindu. Omkar pervades both in and out. (189)

The form of God is peace. Om and peace are His forms. (208)

Om is without beginning or ending. Omkar is like a stage manager in a drama. As it works through the bodies of men, those bodies are pervaded by Omkar. This syllable is inside us, outside us and everywhere. It is the cause of everything that exists. That sound exists in everything. This energy is not divisible but indivisible. What is called Pranava is another name for Omkar. When it is united with prana and moves in the body, it is called “Pranava.” When the nature and the subtle [i.e., physical and non-physical], sthula [gross] and sukshma [subtle], are separate, it is Pranava. When we feel both to be one, then it is called the feeling of oneness. This is identical with “Omkar.” At that time, one sees the ONE everywhere. That which you worship with faith, becomes ALL. (259)

That energy called “Omkar” pervades the universe and is formless. It is the light in ALL and the light of ALL. (260)

The giver of peace, the Lord of the Universe is the Omkar. Let his bhakti become unwavering in that Giver of Peace. This is real bhakti. This is eternal peace. This is the self-luminous. This is what is called Sat. It is Om the Great, the Movable and the Seen, Om the Essence. It is what is declared by the sages as “The Truth.” Om, Om. (286)

All penetrating Omkar is the all penetrating Pranava. (194)

Shiva-Shakti is one indivisible. Shiva-Shakti is salvation. It is the Omkar; it is the Pranava. From Pranava is creation. Pranava is consciousness of the body, Omkar is soul consciousness. (211)

Where the sound of Omkar is experienced, there is no ignorance. (231)

Why is man called man [manusha]? Because he has manas [mind]. The mind must become one with Omkar. (270)

Kundalini in the form of Omkar is in the subtle nadis. Let this “subtle” [Om] be known by experience. (273)

In the Omkar, let the pure chitta be firmly fixed, following the path of subtle buddhi. (284)

The energy of Omkar is like a mine of water. It moves in all directions. It pervades both inside us and outside us in the form of reason. It becomes vibrationless, creating, maintaining, and destroying all. The vibrationlessness becomes one with reason. Reason becomes merged in Omkar. Omkar becomes one with reason. Omkar becomes one with the world. The world becomes one with Omkar. The Omkar and the world become one with Akasha. Akasha becomes one with reason. Reason becomes one with Akasha. Reason and Akasha become one with Omkar. (285)

Breath/Prana

Just as we draw water from a well, we should draw breath. When we breathe out, it should be like letting down the bucket into the well.…When we breathe, it is the breath of Omkar. Breath of Omkar is the mind. (6)

Without a rope, water from a well cannot be drawn up. In the body, breath is the rope. Drawing the inward breath harmoniously is like drawing up the water from a well. (142)

[The yogis’] breath is purely internal. They concentrate their breath in the Brahmarandhra where the Ida and the Pingala meet. They have realized the Great Self. (155)

Everything comes out from within; not from without. One becomes bad by oneself; one becomes good by oneself. Similarly, there should be Omkar breathing within. Then, there is purity. (194)

Those who do not practice pranayama have no yoga. It is impossible to draw water from a well without a rope. (204) [By “pranayama” Nityananda means centering the breath in the Chidakasha as well as the joining of intonations of Om to the breath.]

By prana everything is accomplished.…What is called pranayama is all internal working. The same is Shiva-Shakti in man. When this shakti is guided to the Brahmarandhra, it is communion with God-head. (210)

The main thing is the internal practice and the union of prana/breath with Parabrahman in the center of the brain. This is seeing God face to face; this is the fulfillment of yoga; this is the eternal peace. (225)

Those who do not concentrate on breath have no aim, no state, no intelligence and no fulfillment. So, concentrate and think. Concentrate on indrawing and outgoing breath. (232)

It is not enough if you have sugar in your hand; you must taste it to know its sweetness. Although there is water in the bowels of the earth, we must dig a well in order to get the water. The main thing is the internal practice and the union of prana with Parabrahman in the center of the brain. This is seeing God face to face; this is the fulfillment of yoga; this is the eternal peace. (234)

Raja Yoga

A Raja Yogi mahatma is all pervasive Omkar, all pervasive Pranava. (194)

“Muladhara” [and] “Swadhisthana” [are] in the brain.… What is called “Raja Yoga” is above the neck. [Chidakasha] is the locality where man attains mukti. (209) [The muladhara is commonly thought of as being at the base of the spine, and the swadhisthana also in the spine about halfway between the base and the point opposite the navel. But Nityananda tells us that these are not only “at the bottom” but are also “in the top” within the brain. Raja (Royal) Yoga is usually though to be concerned with the centers and subtle channels in the spine, but Nityananda says that the process of true Raja yoga takes place only in the head, where the Chidakasha is to be found.]

A Raja Yogi is one who has realized the one, indivisible. He is one with God when he is talking or sitting or walking. Raja Yoga is like sitting in an upper story and looking around below. “Raja Yoga” is so called because it is the king of all yogas. (213)

For Raja Yoga, there is no particular action prescribed. There is no Shiva worship. There is no particular place. All this takes place to a Raja Yogi in the brain center. Salutation takes place in the brain center. If one salutes in the brain center, it reaches all. (214)                                                
                                                HARI OM

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