CHIDAKAASH:

If one is established in Chidakaash, then every thing will look to be same as ones own atma but if one falls from there for even a moment then one looses the consciousness of atma. Though, in the above state, one gets atma darshan but still it is not vishudh atma darshan, as once one gets shudh atma darshan, one never falls down from it. During the time of worldly darshan also, atma darshan remains(as atma is the drashta/seer in all situations or states). This is just a feeling of closeness to atma darshan only. Actually such a state is seen from the Chitakash. Some times, one gets darshan of Chidakash. In chitakash, the veil of satoguna is momentarily removed and from the same randhra/ hole, one gets darshan of Chidakash. This darshan is through Vigyan Chakshu and not through Divya Chakshu. Divya Chkshu gets shant/tranquil after having darshan of Chitakash & its innumerable vibhutis but it does not have the power to experience Chidakash darshan.

Chidakaash darshan is non-dual darshan(abhed), while chitakash and its vibuti darshan is dual-nondual darshan(bhed-abhed). During divya darshan, one sees a jyoti, while in chinmaya darshan there is no jyoti but pure light or effulgence. We all normally dwell in Bhootakash, which is full of darkness. This is the kingdom of darkness and light perceived in it is only an agantuk dharma (just a visitor). To see light in this realm one has to put in a lot of effort but for darkness one does not have to make any effort at all. This is what we call as ignorance (agyan). Thus the realm of heart (hridyakaash) is always full of darkness.  But when the illumination of knowledge starts arising inside it, then slowly veil of darkness is removed. Then slowly, one attains a state in which the darkness of hridyakaash is removed for ever. Only one illuminated space is seen. Only when pure chit arises then alone this effulgence is developed, which is called knowledge (Gyan). When sometimes, the veil of chitakash gets removed, one gets darshan of Chidakaash, in the same way sometime the veil of bhootakash is removed for a moment and one gets darshan of chitakash. Darshn of Chidakaash is done with Urdhav Netra ( Upper Netra); while darshan of Bhootkash is done with Adho netra (Lower netra) but darshan of Chitakash is perceived with Middle Netra ( Madhya Netra). The path of first darshan is through Brhamrandhra, while that of second is through divachakshu in eyebrow centre and third darshan is through senses. But the seer or drashta is always standing behind in all the three states of darshan. Darshan with senses is dual, while darshan with divya chakshu is sometime dual and some time non-dual but darshan with upper netra of Vigyan chakshu is completely non-dual. With the help of bhootshudhi* one gets in to Chitakaash and with the help of chitshudhi* one is established in Chidakash.

Chidakash is called parampad of Vishnu. Those who continuously dwell here are called Suri and they are the seers of Brahm. It is seen in the form of great light at the time of leaving the body. In one of its sides, the whole world is perceived as a small point in non dual form. Though it is seen as same as that light but still appears different with eye of duality. Shudh (pure) vikalp is at the level of mahamaya while ashudh (impure) vikalp is at the level of maya and it is its natural dharma. All the creations in the realm of Mahamaya and maya both come under the category of cosmos or Vishva. In the nirvikalp pad or in proximity of Bhagwan/god, when the whole world is same as non-dual-one self but it is still different. Though it is different but still ONE is seen in it, as He alone is the refuge of everything. This part of cosmos, which is shudh vikalpmaya, sattya samkalpmaya, shinning with knowledge (gyanojwal), part which is made of triad of Iccha-Gyan and Kriya shakti come under Chitakash. While the part, which is ashudh vikalpmaya where power of desire or Ichashakti is obstructed comes under Bhootakash. On arising of knowledge, when effulgence appears in bhootkash, the eye which opens or appears, is the path leading from pind/body to Brhmand/cosmos. But when satva guna is not experienced in Brhmand, knowledge is hampered, on arising of gunateet chitkala from the upper hole of the brhmand or with close proximity to the nectarial(amrit) light ray of the Sun, one enters Chidakash. There is no other path to enter it from above. This nectarial ray of light or this path is known in the scriptures as Parabhakti.

This is a kind of Brahm Nirvaanasavastha. From here, even chitakash can not be seen what to say of bhootakash. Or we can say that darshan of both chitakash and chidakash are perceived but in non dual form, in chidatmak form or in the form of brahm. This darshan is establishment in ones own brahm. With the grace of god or due to the effect of parabhakti, due to the movement of Unmani shakti, due to dawning of complete knowledge, total oneness of parbrahm and shabdbrahm occurs. This is the eternally free atma. This is the non dual state. This is paramtattva, which is beyond all tattvas.

When complete freedom arises in complete brahm, only then chidakash is established. As this freedom is eternal, thus in a way, we can say that this chidaksah is also eternal. As seer(drishta) is eternal/nitya, in the same way seen(drishya) is also eternal/nitya. This SEEN is the swabhawa of the DRASHTA. Both Chid are one. Thus in the play of mahashakti, ONE alone appears in the form of many. This is above the worldly creation.

When one descends from Chidakash on ones own then full darshan of Chitakash is perceived, this is cosmic/vishwa darshan. After this, one enters chitakash, where we move in the form of jeeva. Here everything happens sequentially(kram). This sequence can be exceptionally subtle or exceptionally gross. From here only, one gets the feeling of kaal or time. While descending from chitakash, whole bhootakash is seen as a great ball of darkness. This darkness is of maya. On entering in to it, one completely forgets that one is Atma. Knowledge of ones own self gets covered and state of duality becomes established. Till one dwells in bhootakash, one can never get rid of this state. In the light of knowledge, when Divyachakshu is developed in the state of chitakash dual and non dual knowledge is perceived but real non dual knowledge can not arise here as it can only be experienced in Chidakash.

In the back of all these states, there is one space alone. This is an endless realm, some call it brahm, some call it great shunya, some call it complete/poorn. Though it is a formless state but still to explain it, it is talked of in various forms. When veil of bhootkash is removed, at that very place chitakash is seen. When the gun-avarna of chitkash is removed at that very place one gets darshan of Chidakash. It is pure and it has no veils over it. But in the state of equanimity, it is also not experienced. Kunj at that moment appears as Nikunj………………….Om!      

(from letters of Gopinath Kavirajji)  

                                                   ***********************