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Post by Kriyaban on Nov 9, 2022 13:12:42 GMT
The Names of the Gita in the Light of Kriya
The Pandavas side:
1. Arjuna - energy in the navel (the seeker)
2. Abhimanyu - actively being consciousness
3. Bhima - air (breath: life force)
4. Virata - desire lll\d ability to see in Kutastha between the eyebrows
5. Chekitan - SOulJ.d of .OM .(inner sound)
6. Chariot with white horses - ;tppearance in front of white color in between
the eyebrows
7. Dhristadyumna - patches in Kutastha between the eyebrows
8. Dhristaketu - self-revealing feeling
9. Drupada - greatest speed of omniscience
10. Ganga - spinal cord (big bow of the seeker)
11. Yudhamanyu - revolutions
12. Kunti - energy
13. Kashiraj - divine light (inner light)
14. Kuntibhoj - bliss
15. Mahesasa - holder of big bows and strong believers
1 6. Nakula - water and blood
17. Pandu - five states of elements on the earth
18. Purujit - obstructions for negative vibrations
f9. Panchajanya - five sounds of the honey drunken fly, flute, sitar, bell and
thunder
20. Sri Krisna - Kutastha (ethereal being: consciousness).
21. Satyaki - good conduct
22. Saiba - realized state
23. Sughose - beautiful sound of OM
24. Sahadeva - earth and flesh
25. Sikhandin - feeling of doership of energy
26. Subhadra - power to give higher consciousness
27. Uttamauja - prime energy
28. Yudhisthira - ether (who is tranquil in the war practicing Kriya with
tranquil air, breath)The Names of the Gita in the Light of Kriya
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Post by Pathfinder on Nov 9, 2022 17:09:01 GMT
Soul 🇸🇴 🇭🇳 Joumandaya
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Post by Kriyaban on Nov 10, 2022 8:45:22 GMT
When Arjuna, the energy of the seeker's body from the navel center,
surrendered to Krisna, the Kutastha, the inner Self, then the Lord, unfolded Himself
through Kutastha in between the eyebrows and counselled the individual energy of
the seeker.
[The revelation started through the Kutastha, the inner Self, from the area
between the eyebrows to the individual self regarding the nature of Truth, the
character of the ultimate Self, from two viewpoints:
[l. Knowledge (wisdom, or eternal Tranquility); 2. Action (Kriya practice
abandoning the expectation of the results).
[Lastly, when Arjuna asked about the character of the realized sages and yogis
and wanted to know the nature of eternal RealiMtion, then the Kutastha revealed the
state of a realized yogi who has attained the eternal Tranquility (Peace). Gita 2: 72
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Post by Kriyaban on Nov 10, 2022 9:31:09 GMT
Kindly let me know, that is, kindly make me realized because I am your
disciple. That is, I always practice Kriya, and take shelter at your holy feet
(practicing Kriya).
[Prior to this verse, the relation between Krisna and Prince Arjuna was that
of cousins. When Arjuna accepted Lord Krisna as teacher, treating himself as a
disciple with total surrender unconditionally and asked for guidance, Lord Krisna
unfolded himself as the Master.
[From this verse, the relationship changed to that of Master and disciple.
Thus the righteous way of Guruparampara was honored for the benefit of the
seeker.]
8. After being freed from all attachment, I do not feel benefited initially.
[In the beginning, the effect of Kriya practice remains imperceptible to the
seeker due to its subtle character] .
Revelations through the Divine Vision [Sanjaya]:
9. The embodied individual consciousness of the seeker, after revealing the
conditions to Kutastha [the inner Selfj, expresses the seeker's decision not to practice
Kriya .
10. Kutastha [the inner Self] reveals that before starting the Kriya practice,
there are two groups of feelings: Whether we will practice Kriya or whether we
will not.
11. The realized sages say, "One must not repent and think on the subjects
which are unworthy of thoughts. The wise do not think about the past, nor do even
the tranquil [the Realized] ones."
Ch. 2 Knowledge of the Self 37
[Lahiri Mahasay explains why the nature of reality is superior to that of the
senses so that the seeker will have reason to practice, will be able to see the real
goal and will not be influenced by previous fears.]
12. You have neither birth nor death; I have neither birth nor death; that is,
Kutastha Consciousness remains as it is because this inner Consciousness of the
Self is eternal. Eternal manifestation is He. That is, the Self also has neither birth
nor death.
Therefore, all these kings [senses, mind, ego and intellect of the embodied
kings] whom you are seeing are also in reality [in Consciousness] beyond birth and
death. Whatever you see as appearance of these kings [senses] is not ultimate
Reality. These are only the bubbles of water. Water as Self - bubbles also are a
manifestation of the same water due to the quality of air.
All these men likewise [are in manifestation due to the air, or breath], and
nothing else is happening. Whatever is here is [the ultimate Self].
13. Embodied self (Dehi), that is, Kutastha [the inner Self] is the ultimate
Self (Brahma), who remains unchanging and eternal.
The physical body witnesses boyhood, youth, old age and decay, as the water
bubbles have their beginning, middle and end. In that Self like water being tranquil
in intellect (Buddhi), those who remain tranquil [equilibrium state of Breath], are
not deluded by the quantum of this outward worldly manifestation and changing.
14. The physical body, that is, the five elements of earth (Khiti), water (Apa),
fire (Taj, or Agni), air (Maruta, or Bayu) and ether (Akasa, or Byoma): that is,
coccygeal, sacral, lumbar, dorsal, cervical and A (Akar), U (Ukar) and M (Makar),
sound (Nada) and divine Spot (Bindu).
By the touch of the air (breath), their feelings, manifestation and decaying
are realized. Apart from this, the Kutastha (inner Seit) between the eyebrows,
where the air (breath) is stilled, or Tranquil (Sthira), there are crescent (Amatra),
beyond Sound, Spot (Bindu), Sound (Nada), divine sentiment (Kala), and the state
beyond the mind is known.
He is described in the Scripture, the Vedas.
There is one kind of Bliss that is called eternal Beatitude. Being tuned with
that Bliss, the seeker feels a kind of addiction to it.
38 The Gitas and the Sanghitas
Therefore, the state of beyond-touch [by the means of air, or breath] and its
scope is the state of Consciousness beyond pleasure and pain. When one is under the
influence of air (breath) and its scope, one feels pleasure and pain. Please notice this.
15. That supreme Person (the seer) is Brahma (the Seit) and is beyond all.
The breath is stilled, or Tranquil (Sthira) there. In him whose breath is tranquil,
in other words, where the body dies, there is no pain.
Similarly, the Kutastha (inner Seit) has no pain, and, likewise, the dead body
has no pleasure and pain. It remains lying tranquil.
Thus Kutastha is beyond pleasure and pain and is Tranquil yet Immortal.
They who have attained this state of Consciousness are called Devata (gods).
Therefore, the gods whose third Eye, that is, divine Eye, is dissolved in the Kutastha
are eternal. They are called liberated while living (Jivanmukta).
[When the divine Eye is dissolved in the inner Self, then the inner visions and
revelations are transcended, and the seer becomes One with the ultimate Self and
attains the absolute Tranquility, transcending the state of relative (dualism)
consciousness of the seer, seen and seeing].
16. If one does not practice Kriya through inhaling and exhaling in the body
of OM [that is, with the help of Tranquil Air, or Breath], one cannot attain the state
of eternal Tranquility [Equilibrium state of Consciousness].
He who has no such sentiment does not stay "within" his body, and, as a
result, being outward-bound, receives sufferings (which you are experiencing).
B eyond these two states of inward and outward-bound is the state of
Consciousness free from speech. In other words, the seeker becomes one with the
Lord, and, achieving eternal Realization, he becomes silent.
17. Tat, that is Kutastha - He is eternal Being
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Post by Kriyaban on Nov 10, 2022 10:36:20 GMT
20. He has no birth. As He is Eternal and Omnipresent, where is the space to
be born? Where is death for eternal Consciousness? All is Brahma [the ultimate
Self]. Then, how could there be change from one thing to another? It cannot be
so. What you are seeing as manifestation, that is only appearance, as form.
As it is false, it will be dissolved in the Self [Brahma]. Then, this false
manifestation amounts to non-existence, and is, in fact, not in the Being. So how
could it be in Existence?
He is not from anything, but He is Self-Caused (Swayambhu), eternal Being
(Nitya-Purana-Purusa): He never kills because by which will he kill? By which
instrument will He kill? In it there is already Brahma [Self] . In him whom he will
kill is [the ultimate] Self. So how will [the ultimate] Self kill the [ultimate] Self?
While this body is always decaying, how can the decaying instrument kill the
deathless, eternal Existence?
21. The Veda , by whom one knows, says: "Eternal Being, that is, he who
knows the eternal Being, has become one with the eternal Being."
He (the ultimate Self) has no birth or decay. How will one kill him?
22. The supreme Person takes the new body, leaving the old one as one takes
new clothes, giving up the old ones.
23. Kutastha cannot be cut by weapons because no sword can cut anything
of that Voidness which comes out from Him.
Likewise, when the air (breath) is Tranquil in the body as Kutastha, that is,
inner Consciousness, how could it be cut? Kutastha is not burnt by fire, nor is it
possible to become wet by water; it cannot be dried by air.
What exactly Kutastha is, one can know clearly if one receives Kriya initiation
and advice from the Guru , or the Master personally and practices accordingly.
24. So Kutastha (the inner Self) cannot be cut, burnt, wetted or dried, as He is
eternally Present there in the form of Atom; and, hence, ever Stationed and Eternal.
40 The Gitas and the Sanghitas
25. He cannot be expressed through the mouth, but only by self-understanding;
[it is] not possible to think [of Him], for then there will be two; [it is] not possible
to change [Him] because He is in everything. Knowing [realizing] this fully well,
there is no n�essity to think.
26. Even if it is known that He is being born every day and is dying every
day, there is no need to think [because thoughts are problems].
27. Whenever there is birth, there is death, and whenever there is death,
there is birth, so there is no need to think.
28. In the unmanifested body, there is manifested God (lswar); then, if the
physical body dies, God (lswar) does not die. Hence, why this thought?
29. Someone sees, talks and hears this, surprisingly, but does not like to
know, or realize.
30. Dehi Kutastha, that is, the Subject, is the inner Self and hence eternal
and not to be killed. The entire universe is in the body. [Realizing] this, there is
nothing to think.
3 1. Your religion is to practice Kriya . Concentrate on it because the warrior
has no work (religion) other than to practice Kriya. [A warrior (Kshatriya) is one
who practices Kriya, abandoning the expectation of the results of the practice.]
32. Kriya practice provides eternal Bliss. Whoever has attained highest
Happiness had received Kriya and had practiced actually.
33. If you do not practice Kriya, then you will face sin due to disassociation
from Kutastha .
34. All will say, "You are not in Brahma [the ultimate Self]." Then, it is
better to die. Disassociation from Kutastha invites bad reputation.
35. If you do not practice Kriya, then everybody will comment whatever
they like. Then you will be treated as a vulgar one.
36. Everybody will comment left and right, especially the senses who are
harmful to you. The senses will say, "You were going away from us, but look! We
have brought you back now." They will blame your strength to fight, and there is
no more sorrow than this comment.
Ch. 2 Knowledge of the Self 41
37. Decidedly practice Kriya. If realized, good. If there is no realization,
then there will be happiness later.
38. Tranquilizing pleasure and pain, gain or loss, practice Kriya . Then you
will be in Brahma (the ultimate Self].
39. Having attained this Tranquility, you will be free from the bondages of
actions and their results.
40. You will be saved from a great deal of fear by the little practice of this
Kriya. [Of course, after attaining the still state of Breath when the Omkar Kriyas
are practiced with Tranquil Air (Sthir Bayu)].
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Post by Kriyaban on Nov 10, 2022 11:12:04 GMT
Many priests (Pandits), leaving aside the real work, that is, to hold onto
the Self without the expectation of the results therefrom, are engaged in flattering
and sweet words (words of God), and also quarrel with the Vedic literatures.
[The so-called spiritualists engage only in theoretical discussion and sometimes
practice with attachment to getting liberation, and thus miss the very spirit of the
righteous way, that is, practicing Kriya abandoning the attachments to the results
of the practice.]
43. These priests (Pandits) practice Kriya hoping this will bring enjoyments
to them. [Thus, they are developing attachments to enjoyments, happiness and
properties.]
44. So, in the sense enjoyments and desires, where the Self is not present, the
seeker who has such a business-like attitude of practicing Kriya in return for results,
cannot understand clearly how he could practice 20,736 Pranayams.
The mind of whoever practices Kriya with a business mind expecting results
of the practice cannot attain the state of absolute Attunement (Samadhi).
45 . If Ida, Pingala and Susumna (the Spinal Cord) move, then one engages
in objects (thoughts), breath and Vedas, or Kriyas.
When one attains Tranquil Breath, the seeker achieves the state beyond these
42 The Gitas and the Sanghitas
three qualities [lazy (Tamasa), active (Rajasa) and Tranquil (Sattva), or divine,
working through these three nerves], this is Tranquility, free from thoughts and
the ego. Thus [the Kriyanwit] attains the state beyond qualities, that is, the Aftereffect-poise of Kriya (Kriyar-para-abastha).
[It is the absolute state of ronsciousness where the entire manifestation merges
in Oneness and dissolves into the Source: the pure Consciousness of the ultimate Self.]
46. Brahma, the ultimate Self, is Omnipresent.
47. Perform all works but without the expectation of the results therefrom.
[This verse teaches the very spirit and essence of the entire message of the
Bhagavad Gita. ]
48. Holding onto the After-effect-poise of Kriya (Kriyar-para-abastha),
perform all works, treat success and failure as equal [balance to achieve the
state of equilibrium Consciousness] . This is called yoga [harmonious
Attunement with all].
49. Tranquilize the intellect [dissolve thoughts], and let there be what it
would be. The miser expects results of Kriya practice.
50. Staying at the After-effect-poise of Kriya , leave everything concerning
good or bad actions.
Therefore, holding onto the After-effect-poise of Kriya perform all actions,
because some actions are very secretly technical ; for example, putting the eyes on
the head and breath at the chest ·to perform all actions [ that is, practicing
Khecharimudra or Talabya Kriya having known these personally from the Guru].
[This is another example of the importance and essential aspect of the Gunqxirwnpara,
which is absent from the teachings of institutions, books, lectures and so on]
[The Kriya path is scientific, and practicing Kriya is technically secret. For
example, Khecharimudra, Sambhavimudra, Yonimudra, Brahma Yonimudra, etc.
When Khechari is successful, Sambhavi is established. Then the attention is fixed
on the head and blinking of the eyes stops due to the Tranquil Breath at the dorsal,
and the seeker enters into a trance and the state of Samadhi, the highest state of
Attunement.]
51. Practicing Kriya abandoning the expectations of the results therefrom
provides eternal Realization of the ultimate Self.
Ch. 2 Knowledge of the Se�( 43
52. When you are liberated from the world of illusion [inhaling and exhaling],
then you will not feel worried about good or bad words and comments by others.
53. Staying always to hear the sound of OM, one is tuned in Oneness with
the Self and eternal Tranquility. Therefore, listen always to the so.und of OM.
The Energy of the Seeker's Body [Arjuna) Asks:
54. Eternal Tranquility, the h ighest form of Concentration (Samadhi),
eternally Tranquil mind - what are these?
Revelation through the Kutastha [Krisna):
55. Renouncing all the desires and cravings of the mind, practicing Kriya
and remaining tranquil is the state of eternally attuned tranquil Consciousness, that
is Sthitaprajna .
56. He who stays at the After-effect-poise of Kriya , transcending the senses
of worries, desire of comforts, fear and anger - this attainment is called the state of
the tranquil mind (Sthitadhi). '
57. He who treats good and bad alike is established in the state of eternal
Tranquility.
58. He who sees yet does not see is established in the state of eternal
Tranquility. [He who is established in Khecharimudra, Sambhavimudra and Brahma
Yonimud ra is beyond attachment. As a result, he sees, does and hears - yet he doe•;
not perform actions with attachment. Thus he enjoys absolute Freedom and ts
eternally Tranquil.]
59. Practicing Kriya abandoning the expectation of the results therefrom,
eating the food without juice and seeing the suvreme Being is to stay Tranquil.
[Renouncing through moral preaching and rejecting through the intellectual
way and not through the actual Kriya practice never brings eternal Tranquility.
The seeker must see the supreme Being between the eyebrows increasing the tranquil
equilibrium Breath (Saman Bayu) at the navel. Seeing the pure Being, that is,
Bliss, which helps to renounce the outward attention, or attachment.]
60. Even the restrained state is taken away by the turbulent mind.
[Even the inward state of the seeker is made an "outwardholic" by the restless
mind.]
44 The Gitas and the Sanghitas
61. He who restrains the senses and holds onto the Self and whose senses are
under control is established in the state of eternal Tranquility.
62. If there is a desire, then looking at a woman urges attachment and makes
the body warm, and [the seeker] becomes attracted; then, he forgets about his
position.
63. Then intellect (Buddhi) is not tranquil. If intellect is not tranquil, the
Tranquility is practically lost.
64. The mind remains contented only by the practice of Kriya In other
words, the practice of Kriya keeps the mind happy.
65. When the mind is happy and contented, all sufferings are destroyed, and
the intellect remains Tranquil.
66. Without attaining the After-effect-poise of Kriya, there is no possibility
to receive the Tranquil intellect. One who has not achieved the After-effect-poise
of Kriya is not intelligent. He has no Tranquilness. Without Tranquilness, there is
no Peace. Where there is no Peace, how can there be Happiness?
67. When the senses move, the intellect cannot remain tranquil. Then the
Tranquility (Wisdom: that is, Prajna) becomes the senses, and the Tranquility,
like the form of water, is taken away, and the balance of depth c;>f wisdom is lost
thereby.
68. So, the senses are working. You should not go under their control .
When such a state is attained, it is eternal Tranquility.
[When the seeker is established in total detachment, and the senses work in
their way, then h.e is in eternal Tranquility, or Peace. Nothing can disturb him
when he has transcended the influence of the senses, that is, attachment.)
69. Having restrained [oneself], holding onto the state of After-effect-poise
of Kriya is like the waking-dream state. The yogi remains in meditation tuned in
that state, which is a dark and sleeping state for all other [ordinary] beings. When
they work with attachment, they are thinking it is the waking state, while the yogis
(who have become silent automatically and do not like to talk) see others being in
the dark and sleeping.
[What is night for all ordinary beings is day for the yogi and vice versa. In
other words, while such beings practice Kriya with attachment for sense enjoyment,
Ch. 2 Knowledge of the Self 45
powers and liberation, the yogis practice Kriya just with detachment of the results
of practice.
[Thus the yogis sleep in attachment and remain awake in detachment and
watch the so-called waking state as another dream state (illusory) from the Aftereffect-poise of Kriya.]
70. Such state of Consciousness being free from desires - "I have nothing
and I am nothing" - provides the highest state of Peace.
71. When the seeker becomes totally free from all desires, then he considers
himself to be nothing and to have nothing. This state of feeling being an egoless
state of Consciousness provides him with the highest Happiness, absolute Freedom
and everlasting Peace.
72. To hold onto the Self is Kriya . All are in a confused state as they do not
receive [original] Kriya. Receiving initiation into this [original] Kriya, tuning
oneself (individual self) by sincere Kriya practice with Oneself (absolute Self),
one receives eternal Tranquility (Brahmisthiti, or Brahma Nirvan), which is the
highest Attainment in life.
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Post by Kriyaban on Nov 10, 2022 11:14:43 GMT
it's Khechamrita Kuthastha Brahma
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Post by Kriyaban on Nov 10, 2022 14:45:54 GMT
Karma Yoga
Action
Introduction
[Lahiri Mahasay explains in this chapter of right action (Karma Yoga), the
righteous way to achieve eternal Realization, or eternal Tranquility (Sthirattva),
which is to practice Kriya sincerely, abandoning expectation of the results of
practice, including the desire for liberation.
[Although the path of Knowledge, or holding onto the After-effect-poise of
Kriya and continuing in Oneness with the ultimate Self, is great, nevertheless, it is
not possible to achieve that until the Kriyanwit (the follower of the Kriya Path)
practices Kriya.
[At the end of the chapter, Kutastha reveals that attachment (Kama) and
anger ( Krodha) are the two enemies obstructing inner Realization. The energy of
the seeker's body must dissolve these two negative vibrations by making the mind,
or the restless breath, tranquil first through sincere Kriya practice. ]
Realization by Energy of the Seeker's Body [Arjuna]:
1. If holding onto the After-effect-poise of Kriya is good, then why are you
trying to engage me in this tremendous work of Kriya practice?
[The individual consciousness is expres.sing his feeling about the situation to
Kutastha, the inner Self.]
2. Your twofold advice has made my intellect confused. So please advise
me as to whether I should practice Kriya, or I. should remain at the After-effectpoise of Kriya? Which is good for me?
Ch. 3 Action 47
Revelation through the Kutastha [Krisna]:
3. I revealed two types of disciplines previously. One was to become
established after seeing, listening and understanding the Self in Tranquility. The
other was to automatically attain the state of eternal Tranquility by practicing Kriya.
4. Without practicing Kriya, one cannot attain Tranquility (Sthirattva). That
is, one cannot attain the supreme Person.
Without achieving this state, one cannot attain detachment from undeserved
objects. Without transcendence of desires, Realization is not possible. That is,
when one transcends all desires, everything is achieved, and when everything is
achieved, the mind is satisfied. The mind is contented when it becomes free from
desires.
[The central point is the desires for, or attachments to, objects in the mind.
When all desires are dissolved, the mind is free and contented. Then the eternal
Tranquility is attained. This is the aim of Kriya.]
5. Without action [Breath, or Kriya], nobody can stay for a moment. One
should act as though it were duty for duty's sake. [That is, practice Kriya abandoning
attachment to its results.]
Eventually, the seeker will be attuned to the Spinal Cord [Brahma Sutra : the
thread of Brahma or means of connecting individuals to the infinite Self] inside
which the entire universe abides, and He is the Prime and Omniscient Being:
All beings are acting (breathing) under the influence of the five elements,
mind, Intelligence (Buddhi) and ego through the qualities (Sattva [divine], Rajasa
[active], and Tamasa [lethargic] operating through the channels, namely Susumna,
Pingala and Ida).
6. He who is holding onto the Self abandoning the results of the practice is
good, and all the actions, or Kriyas, of him who is making the attention of the mind
outward for achieving sense enjoyment forgetting the aim of the self, that is,
Tranquility, are false.
7. Whoever practices Kriya putting the senses of the mind at the Aftereffect-poise of Kriya , abandoning attachments to the results of Kriya practice [that
is, the organs of action are working on their own automatically, the seeker having
no desire, or attachment, in their activities] is good.
48 The Gitas and the Sanghitas
8. Perform all actions [Kriyas] always abandoning the expectation of the
results and staying at the After-effect-poise of Kriya, that is, from Tranquility.
Without this, the maintenance of the body is not possible. [Without natural,
spontaneous breathing, the body cannot function.]
9. Perform all action [Kriyas] abandoning the expectation of the results of
Kriya practice.
1 0. Brahma [the Creator] has created action [Karmas, or Krivas, that is,
breath] at the time of creation [birth].
1 1 . Whoever thinks about the gods ( Devatas) is thought about by the gods.
Thus, thinking of each other reciprocally, both are benefited.
[When the seeker practices Kriya in the righteous way, that is, abandoning
attachment to the results therefrom, he receives Tranquility proportionately and
reciprocally from the state of the After-effect-poise of Kriya, and this Tranquility
is the Peace, or liberation, which accrues from the sentiment of detachment to the
results at the After-effect-poise of Kriya .
[This is the secret way of achieving Liberation.]
12. When one offers oblation to one's Desired-Deity [Jstadeva] and considers
that the deity is not eating, and one is eating the same, then he/she is a thief. [When
by the sincere Kriya practice the mystic powers, for example, the eightfold yogic
powers - are generated in the body of the seeker as bestowed by the Kutastha, or
the inner Self, the seeker must offer the powers to the Lord and must not use them
for himself or herself. In that way, the seeker can earn the trust of the Lord and
attain the further blessing of eternal Tranquility, or Realization. But if he/she is
using the same power for personal gain or development, then due to the attachment
and temptation towards mystic power, the seeker attracts the downfall in spiritual
progression and eternal Realization.]
13. He who holds onto the state of After-effect-poise of Kriya becomes free
from all sins. Whoever eats for one's physical enrichment with pride eats sins. [In
other words, when the seeker holds onto the After-effect-poise of Kriya, abandoning
the attach�ents to results, he frees himself from sins, that is, outward attention, or
attachment. While he receives or uses power for his self-development, or selfenrichment, he generates and accumulates sins for himself.]
14. & 15. All beings come from the Self. The grain is produced from the
rain, the clouds froni the oblation or sacrifice, oblation from the action (Karma, or
Ch. 3 Action 49
Kriya). So, the Self is in all. The Self is from Akshara [Eternity}. Therefore, the
Self is in all oblations (Jajna, or Karmas, that is, Kriyas).
[These verses point out a cycle of manifestation, everything evolving from
the Self dissolving in the Self, or Source. All the beings, grain or food, rain,
oblation or Kriyas, are different states of rhythms, or vibrations, of the Self during
manifestation.}
16. Such is the cycle: The life of one who is not there and performs all
actions for the senses is in vain.
17. There is no sense of duty at the After-effect-poise of Kriya. [That is, the
After-effect-poise of Kriya is the state of eternal Tranquility free from the attachment
to all actions.]
18. In spite of his bad actions and no actions, living in all beings, he does not
do anything.
[In other words, when the seeker is established in the state of detachment at
the After-effect-poise of Kriya, doing (apparently bad actions) or doing nothing,
he remains uneffected in eternal Tranquility.]
19. One attains the supreme Person by practicing Kriya abandoning
attachments to the results of Kriya practice.
20. The actions were performed by the sages, like Janaka; therefore, to
maintain the world order, one must perform all actions abandoning attachments to
the results.
21. In whichever manner the wise man behaves, the ignorant follow the
example.
22. There is nothing to do. When one attains (has all his desires fulfilled)
then there is nothing to attain any more, but one cannot stay without actions (Kriyas ).
[Due to the long habit of Kriya practice, the seeker continues to practice even
after the attainment of eternal Realization.]
23. & 24. Whatever one is doing, he is going in My Path. If one does not
perform action (practice Kriya ) , then Lord Siva will absorb all beings. Lord Siva
means Tranquil Breath [still state of Breath is Kutastha Brahma].
50 The Gitas and the Sanghitas
25. Perform all actions to maintain the world order abandoning the expectation
of the results therefrom.
26. To one who does not practice Kriya , the yogi must not show his tranquil
state of intellect. Perform all actions, remaining attuned at the After-effect-poise
of Kriya.
27. [One] whose five elements, mind, intellect and ego are deluded in three
qualities and who is not holding onto the Self is acting like a fool. His performance
of all actions is false.
28. Whoever stays at Kutastha understands the division of quality and action.
He practices Kriya and does not think of anything.
29. Those who are bad persons work at everything, being deluded by the
influence of the nature-born qualities.
30. Offering the results upon Me (Kutastha) and renouncing lethargy, practice
Kriya.
31. Whoever stays on this Conviction (stated above), stays on the Self. He
becomes free from all the sins.
32. Who does not stay on My Conviction is at a loss due to not staying onto
the Self.
33. How can he make himself inward if his mind stays always upon the five
elements? How will there be practice of Kriya always?
34. The senses are doing their work. You must not be under their control
because they take away (the mind) from the Self.
35. It is good to stay at the After-effect poise of Kriya. Looking outward
with attachment leads to death.
Realization by Energy of the Seeker's Body [Arjuna]:
36. In spite of the desire of the individual being, why does the supreme
Being engage the seeker in sinful work?
Ch. 3 Action 51
Realization through the Kutastha [Krisna]:
37. The desire and anger are produced from the positive quality (Rajasa)
[active as opposed to lethargic]. They are enemy and sinner.
38. The fire is hidden under the SQloke; the mirror of anger is covered by
dirt. A gentle breeze of air reveals everything forcibly.
39. The Kriyanwit possesses desire like a fire in the inner sense (Antakarana).
By the touch of a small force of air, it can catch fire and immediately the egoistic
intellect leads to anger.
40. Desire and anger forbid [the Kriyanwit] to hold always onto the Self.
The senses become deluded when the seeker looks with outward attention and
attachment.
41. Therefore, control the senses first perfectly, then win over these two
sinners, �amely attachment (Kama) and anger (Krodha). They do not allow the
practice of Yonimudra (Inner beatific revelation Kriya) and Kriya as well.
42. The mind is under the control of the senses. When that mind becomes
tranquil, it results in making the intellect tranquil at the After-effect-poise of Kriya,
which is (Tranquility), or the Self.
43. Constantly holding onto the state of After-effect-poise of Kriya
automatically leads one to become tranquil. When the mind becomes tranquil, you
can master the turbulent enemy, that is, attachment (Kama).
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Post by Kriyaban on Nov 10, 2022 15:44:54 GMT
Only 🇲🇦 🗻 🗿 🎑 🇰🇮 Honorable 🎭 Actions are Real 🎭 Actions 🇦🇲 Kriya Gita कुटाई Kutastha Brahma
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Post by Kriyaban on Nov 11, 2022 12:30:45 GMT
Karma-Sanyas Yoga
Action and Renunciation
Introduction
[The energy of the seeker's body is at a loss in deciding which of the two
disciplines is best suited for him:
The path of Knowledge (}nan)
The path of Action (Kriya ).
[The Kutastha, the inner Self, reveals from between the eyebrows that both
the paths are great. Only the ignorant see the diff erence, while the man of realization
sees no difference as both disciplines bring the same results. However, the best
way is for the seeker 's energy to practice Kriya abandoning the results of the
Kriya practice.
[Thus, the chapter reveals integration and reconciliation from the point of
Realization in both action and renunciation. ]
Revelation by the Seeker's Energy of the Body [Arjuna]:
1. Kindly advise which path is better - the path of renunciation or of practicing
Kriya?
Ch. 5 Action and Renunciation 63
Realization through the Kutastha [Krisna]:
2. Renunciation and practicing Kriya are both good. Practicing Kriya is
especially good.
3. He is perfectly a man of renunciation who does not commit violence, does
not desire and is beyond dualism. He becomes free from the bondage of the sense
of happiness.
4. Fools discriminate between these two modes of approach, that is,
Knowledge (Sankhya) and Kriya (Yoga). If one follows one of these paths, one
receives the results of both, as both disciplines advocate Pranayam [Kriya with
breath].
5. The path of renunciation (Sankhya) brings eternal Tranquility at the Aftereffect-poise of Kriya, and practicing Kriya (Yoga) brings the same. So both Sankhya
and Yoga are one and the same.
Who sees, sees. [That is, he/she who has attained eternal Tranquility sees
that both are truly one and the same. Others may be in a trap of intellect due to the
lack of inner Realization of eternal Tranquility.]
6. Without attaining the state of eternal Tranquility through Kriya practice,
renunciation brings sorrows. Being attuned in Oneness through Kriya practice,
the seeker attains inner Realization of the ultimate Self (Brahma).
They are inseparable. If one is renounced, the other arrives. So if the mind
is tranquilized through Kriya practice, then one becomes free from this problem.
[The verse indicated that both approaches are inseparable, yet, to begin with,
renunciation is not the proper way, as the renunciation of one thing in the mind of
the seeker is replaced immediately by another thing. (In other words, renunciation
of the expectation for results of Kriya practice is not possible if someone thinks
from the very beginning that he or she has renounced or abandoned the expectations
for the results of Kriya Practice. This is merely an intellectual foolish thought and
not an actual state.) Thus, until the mind, that is, restless breath, finds the still state
by Kriya practice, it is not possible to attain the After-effect-poise of Kriya .
[On the other hand, when one achieves the still state of Breath, automatically
all things become One at the After-effect-poise of Kriya, and the state of renunciation
is achieved naturally.]
64 The Gitas and the Sanghitas
7 . , 8. & 9. Who remains attuned in Oneness through Kriya practice, controlling
the senses and seeing his Self in the Self of all beings, does everything, yet he does
not develop contamination with anything.
He attains the state of Consciousness: "I do not do anything but hold onto
the ultimate Self (Brahma), and holding onto the ultimate Self (Brahma), I see,
hear, touch, sleep, breathe, talk non-sense [beyond the scope of reason], smell, and
blink through the state of After-effect-poise of Kriya."
The senses work normally in their ways. The seeker is not attached in any
way to the activities of the senses.
10. He does all works meditating on the Self and abandoning the expectation
of the results of actions. So he is not contaminated with sins, because the atom of
the Self is very subtle. The atom of water is like the atom of the objects (of
attachments). So as a drop of water floats upon the surface of a lotus leaf without
contamination, similarly, all actions float on the atom of the Self (Brahma).
The realized person does all actions (material and spiritual). Yet he remains
uncontaminated like the lotus leaf by the results of the actions.
11. The yogis work by the energy of the body with Buddhi [when the intellect
is dissolved, that is called Buddhi, the state of a yogi] and the eyes, without
attachment to hold onto the Self.
12. Holding onto the Self at the After-effect-poise of Kriya - "I am
nothing; I have nothing." With this Realization at the Heart, the Kriyanwit
seeker attains eternal Tranquility. The Kriyanwit seeker who does not hold
onto the Self and practices Kriya with the expectation of the results therefrom,
certainly attracts bondage.
[Practicing Kriya with attachment to getting results (including Liberation)
leads the seeker to attachment to, or bondage of, desire, which is the negative way.
[So even sincere Kriya practice with attachments to the results therefrom
is not the righteous way. The Kriyanwit eventually finds the righteous way,
which is rarely found.
Ch. 5 Action and Renunciation 65
[The sentiment of having results from one's sincere Kriya practice brings
energy and occult power objectively and puts the seeker into the bondage of
attachment to these things subjectively (name and fame). When the seeker
attains and enjoys these powers, he develops attachments, and, thereby, deprives
himself of achieving liberation, or absolute Freedom. This is the negative
way, the way of the Kauravas.
[On the other hand, when the seeker practices Kriya sincerely, abandoning
all attachment to the results, he is freeing himself in every moment subjectively,
which eventually brings absolute Freedom, Liberation and eternal Tranquility
subjectively. This is the righteous way, the way of the Pandavas] .
13. The realized person renounces all actions from the mind (actions in this
context mean unnecessary actions). [Unnecessary because practicing Kriya
abandoning"the results therefrom materially brings nothing.]
He stays in happiness and controls all. [That is, all the manifestations appear
to him as tranquil.] Kutastha is inside the body, which has nine doors open. He
does nothing himself, and he does not engage or compel others to do anything.
14. Kutastha does not say that I am doing. He does not perform any action
with attachment to results therefrom, but he is creating all beings, and is perfectly
Being. The results of action have no connection with Him [the state of eternal
Tranquility.]
He stays in His own way, that is, He stays Tranquil at the After-effect-poise
of Kriya beyond the three qualities (lethargic, active and Tranquil, respectively -
Tamasa, Rajasa and Sattva}.
15. He [Kutastha] does not ascribe righteousness or sin to anyone. When
the seeker does not hold onto Kutastha and looks outward with attachments, then
he binds himself to sin or righteousness and becomes enchanted with the objects of
attachments. Then the holding onto the Self, that is, Tranquility, is disturbed.
16. If one holds onto the Self (Atma), one cannot stay on the not-Self (Anatma ) .
That is, the outward attention is destroyed, and then due to holding onto the Self
(Atma), gradually, the Kriyanwit seeker sees Kutastha [ethereal Being in between
the eyebrows], his revelation starts, and inner Realization is achieved.
17. When the seeker stays there always perfectly - tranquilizing the intellect
66 The Gitas and the Sanghitas
(Buddhi), holding it and the self onto the Kutastha, then he shall not have to
reincarnate. Holding onto the Self always frees the seeker from sins, that is, outward
attention of mind.
1 8. Between a good, learned, polite Brahmana holding the water with the
instrument Kosa for worshipping and a lower cast (Bari) who has killed so many
dogs, the realized (Pandit) will treat them equal.
At the After-effect-poise of Kriya, the realized Sage does not think anything
and stays in the addiction of eternal Beatitude like a drunken one.
19. Who has attained eternal Tranquility (Samata, "Equilibrium") has
achieved Happiness in this world. Such mind is Brahma (the ultimate Self). He
has no impurity as He is in Equilibrium everywhere. He is eternally Tranquil at
Brahmayoni [the ultimate Source by the practice of Brahma Yonimudra].
20. To one whose intellect is tranquil, who is not a fool, that is, whose
attention frequently becomes outward, having known the ultimate Self (Brahma)
in all, and seeing the same in all, everything (liking and disliking things) becomes
Equal. Therefore, he is neither enthusiastic nor worried.
21. Such a Yogi who is realizing the state of Consciousness where the air of
outside (breath) remains outside (the body), which is one, highest state of Bliss
(Brahmananda) and is holding himself there through concentration, meditation
and Attunement (Dharana, Dhyana and Samadhi) is enjoying eternal Happiness,
while other happiness has definite decay.
22. Due to outwardness of air (breath), the mind becomes outward, and one
gets momentary sensual enjoyment, which involves sufferings "before" and "after."
[In other words, the realized Yogi holds onto the Self, which accrues him
eternal Tranquility, and he does not rejoice in such actions which may bring
suffering.]
23. Who is able to bear the urge of lust and anger in the body before these
are cast away from the body is holding onto the Self at the Heart and is happy
thereby.
24. Such a Yogi who has attained eternal Tranquility by Kriya practice through
which he has achieved one kind of Light which is neither light, nor darkness,
where all is revealed, that is, Yonimudra, eventually becomes one with the ultimate
Self (Brahma).
Ch. 5 Action and Renunciation 67
25. Such a realized, liberated Yogi is sinless, that is, his attention never goes
outward but is ever focused on the Self (Brahma).
So both (disciple and Master) do not exist. Self becomes one Guru. Then he
feels that all beings should receive this Kriya.
26. The yogi who has transcended lust and anger holds onto Tranquility, that
is, Self. Becoming a Kriyanwit, practicing Kriya , he remains tuned to the Self.
27. & 28. The air outside the Kriyanwit who has attained the still state will
remain outside. The eyes will stay between the eyebrows (the eyes will not blink),
Prana (inhaling) and Apana (exhaling) will remain in Equilibrium (Saman).
The air will move in the nostrils, resulting in the senses being restrained
automatically. The mind and the intellect also will be restrained. All such yogis
will attain Liberation. This is called Jivanmukti - Liberation while living in the
body. Who is free from desire, fear and anger is ever liberated.
29. Kutastha is the doer of all actions. He is the enjoyer. He stays within
Himself.
(This is called Tapasya, or meditation, that is, holding onto the Kutastha).
He is in all beings - in all individuals. So separately, He is Maheswar (Lord
Siva) in the heart of all beings [in the form of Tranquil Breath (Prana), the life
Force] .
Realizing this Tranquil Breath (life Force) at the After-effect-poise of Kriya,
the yogi attains the state of eternal Tranquility.
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Post by Kriyaban on Nov 11, 2022 15:08:54 GMT
Avyas Yoga
Practice
Introduction
[When the clear message regarding the best suited discipline is known to the
energy of the seeker's body, the right Knowledge of practice is required, and thus
the Kutastha reveals the same to the individual seeker from the area between the
eyebrows.
[Again, the energy of the seeker's body asks the Kutastha how to control the
turbulent, restless mind, that is, restless breath. The answer is revealed from the
Kutastha: that is, sincere practice with renunciation is the righteous way to master
the mind and senses.
[At the end of the chapter, Kutastha, the inner Self, reveals to the individual
seeker that if he is lost in his practice before he attains eternal Tranquility through
eternal Realization of the ultimate Self, he will either be born into a rich family or
into the house of a yogi to complete his undone work, and this type of birth will
provide him with an early opportunity. ]
Revelation through the Kutastha [Krisna]:
1. He is a yogi [Tyagi] and Sanyasin [Swami], who performs all actions
abandoning the expectation of the results of actions. He who restrains from making
fire or performing actions is neither yogi nor Sanyasin
Ch. 6 Practice 69
2. Who is a Sanyasin is also a yogi. A Sanyasin is free from the present
desire, while a yogi is free even from future desires. The Sanyasin who cannot
renounce future desires cannot be a yogi.
[The yogi must renounce even the desire of getting Liberation, worries and
anxieties of this life (ihaloka) and the life hereafter (paraloka). In other words, to
attain eternal Tranquility, the seeker must renounce even the desire of Liberation.]
3. He who gradually practices Kriya, attaining the After-effect-poise of Kriya,
holding onto Tranquility, and who automatically does not like to speak is called
Muni (Silent Sage).
He who practices Kriya with the motive to have good results, without such results
(a motive) not feeling the impetus to practice Kriya, is called Aruruksha (craving).
One who starts practice with such a motive and continues to practice,
eventually abandoning the attachment to such a motive in due time is called Yogarura
[ Yoga means "union" and Arura means "set in," that is, "he who is set in the
righteous way in Oneness with the ultimate Self."]
4. He who practices Kriya abandoning the expectation of the results, sense
enjoyments, name and fame, desire or attachments is called Yogarura [the way to
Blessedness].
5. [The Kriyanwit] frees himself by the ultimate Self [when he] tranquilizes
[the air or breath] in the head by Kriya practice. If it is not done, then automatically
[he] goes down and becomes attracted to the negative actions [Tamasika karma).
6. He who has attained the state of eternal Tranquility by practicing Kriya is
the friend of his Self, and he who does not hold onto the Self by the self, that is, he
who does not practice Kriya , should know that the Self is the enemy of himself
because if one does not practice Kriya always, then one will face death. What else
is the enemy if not death?
7. At the time of Realizing the Self, attaining the state of Peace (eternal
Tranquility) perfectly - that is, holding onto the After-effect-poise of Kriya and
tranquilizing Kutastha at the ultimate Self, cold, warm, pleasure and pain, honor
and disgrace are all transcended much like the drunken person.
[When the seeker attains eternal Tranquility at the After-effect-poise of Kriya,
he is attuned to the state of addiction to Bliss, and all the dualistic awareness is
automatically transcended.]
70 The Gitas and the Sanghitas
8. Knowledge (Jnan ), that is, seeing Kutastha * [between the eyebrows] and
Realization (Bijnan), that is mastering the senses, being contented in the Self and
holding onto the After-effect-poise of Kriya : This is called Attunement in the
ultimate Self (Brahma).
The yogis describe this state saying that it is one in which one sees stone and
gold alike as the drunken ones do.
[In other words, the realized Yogi is so addicted to Bliss that he behaves as
though he were drunk, seeing everything alike.]
9. To the realized Yogi, the friend (one who has a good heart), that is, one
who shares pleasure and pain, the indifferent, that is, tranquilizing Breath (air)
who is sitting on the head, intermediates, foes and friends (well-wishers), those
who practice Kriya [and] the virtuous and sinful all appear alike.
10. The yogi practices Kriya always staying at the After-effect-poise of
Kriya and realizes the mystery of the Self, that is, secrecy, where all are seen in
essence through inner Realization where there is no sun and moon.
Holding onto the Self, transcending all desires, living with all, yet alone, he
does not look outward, that is, he goes to nobody's house except that of the Self.
[When the yogi attains the After-effect-poise of Kriya, in other words, eternal
Tranquility when all becomes One Consciousness, then he lives with all, yet he is
One with the Pure Consciousness of the ultimate Self.]
1 1 . Holy place: that is, being attuned to the Self, remaining tranquil at the
dorsal center which is neither high nor low and is the central point above three
centers:
1. Namely, the coccygeal center, where Brahma [the Creator] is repre
sented by Kusa grass,
• The word Kutastha is referred to in the original text of the Bhagavad Gita in the
following verses: 6:8, 12:3 and 15: 16. Kutastha is not commonly used and the
regular readers generally are not aware of its importance and miss the word entirely.
Ch. 6 Practice 71
2. The sacral center, where Lord Krisna [the Sustainer] is represented by
deer skin [which is a non-conductor of energy or electricity that sustains
the energy], and
3. The lumbar center, where [Lord Siva, or Rudra: Energy] is represented
by silk which reveals a spark-like fire in a dark room in winter when
rubbed.
12. Putting the mind onto the Self and tranquilizing the heart (Chitta) and
restraining the senses - holding steadfastly onto this position, one should practice
Kriya for self-purification to realize the ultimate Self.
13. Body and neck should remain erect, breath should be made Tranquil
(Still), and attention focused at the Agra [at the tip of, ahead of, or at the root of the
nose] (having known from the mouth of the Guru).
[The verse clearly indicates that one must receive instruction personally from
the mouth of the Master who can point out the place where the seeker should focus
his attention. Agra in the light of Kriya means the area between the eyebrows, or
Ajna Center. Posture means steadfast attention holding onto the Self. It is inwardbound attention. ]
14. Then the seeker will be attuned with the ultimate Self and realize: "I am
nothing, and I have nothing." Being attuned , he will restrain the mind in the
mind, that is, he will realize that there is nothing except the Self at the After- effectpoise of Kriya.
15. Thus practicing Kriya always restraining oneself [establishing oneself in
Realization in the form of] "I am nothing, and lhave nothing," one attains eternal
Tranquility. In other words, the seeker [attains] highest Happiness and goes beyond
intelligence to inner wisdom, that is, eternal Realization.
16. Overeating is a hindrance to practicing yoga; fasting is also a hin-drance to
practicing Kriya; oversleeping and overawaking do not help to practice yoga, either.
17. One should eat, move, sleep-, make efforts and work at the Aftereffect-poise of Kriya.
Until one works in such a systematic (disciplined) way, yoga [Oneness or
Attunement with the ultimate Self] is not possible. But when one works in a
disciplined way, then he does not face sufferings in yoga.
72 The Gitas and the Sanghitas
[The verse indicates that all actions must be performed in the context of the
After-effect-poise of Kriya. When the mind (Manasa), the intelligence (Buddhi),
the heart. (Chitta) and the ego (ahankar) are dissolved in their Source (One sense
organ: Antakarana), then the practice finds one pure state of Consciousness which
Lahiri Mahasay indicates as the After-effect-poise of Kriya (Kriyar Para-bastha).
[All the activities are performed disinterestedly in regard to their results at
the state of After-effect-poise of Kriya, and the seeker remains free from his own
actions, as he does not have any expectations of the results therefrom (due to his
dissolution of the mind, intelligence, heart and the ego).
[For example, one Kriyabati (woman Kriya follower) one day fed Lahiri
Mahasay, serving him fish. The same day, she invited her relatives - a couple who
too were disciples ofLahiri Mahasay. Later, the other Kriyabati had an opportunity
to feed Lahiri Mahasay. She too prepared fish for him. (It may be mentioned here
that Bengali people usually eat the meat of goat and fish, although ten percent are
vegetarian, these being mostly Vaisnab, the followers of Lord Visnu and especially
the followers of Sri Chaitanya Mahapravu). When the Kriyabati gave Lahiri
Mahasay fish, he ate all the other items, not taking the fish from the bowl that was
beside the plate. Then her husband began to shout near the ear ofLahiri Mahasay
to take the fish from the bowl. He shouted four times. Lahiri Mahasay replied,
"Eh ! Why did you give me fish? You know I do not eat fish." Then he took water
in his right hand and made Gandus (the ritual to close eating) and uttered Om
Visnu ! Om Visnu ! - And he got up.
[The Kriyaban devotee continued to say, "Baba, I saw you eating fish before.
For that reason I brought fish, and your daughter (the Kriyaban 's wife) prepared it."
[Lahiri Mahasay said, "It can't be. I never eat fish." This is the example of
eating at the After-effect-poise of Kriya. Lahiri Mahasay was attuned in Oneness
Consciousness and was not aware of his action, as he was performing abandoning
expectation of the results, and only the senses were working in their natural way,
while Lahiri Mahasay had no desire.
[The author had a similar experience with Swami Satyananda: One day a
widow Kriyabati ofMidnapore Town, Charubala, was treating Swami Satyananda,
Swami Suddhananda and two disciples of Swami Satyananda - M. Dey and A.
Battacharya (then a teacher of Sri Ramakrisna Mission School of Midnapore) - to
rice pudding. However, during the preparation of the pudding, Charubala, thinking
to increase the sweetness of the pudding, mistakenly added salt instead of sugar.
The pudding was very salty, and the guests were hardly able to eat any. Still,
Satyananda continued to eat as though nothing were the matter.]
Ch. 6 Practice 73
1 8. When the heart is restrained perfectly, thereupon the self will be satisfied
onto the Self at the After-effect-poise of Kriya . Then there will be no desire any
more. This is called Attunement ( Yukta).
19. The yogi practices Kriya steadfastly like a flame of fire burning with-out
air. Similarly, the self of the yogi holds onto eternal Tranquility spontaneously.
20. Holding onto the After-effect-poise of Kriya , the heart (Chitta) having
attained eternal Realization where there is no night, the seeker sees all forms through
Tranquil Breath by Kriya practice. At that state [individual] self sees [the ultimate]
Self and is contented by himself within.
21. Where there is no end of Happiness, a Happiness which is not possible to
understand either by intelligence or by the senses, at the After-effect-poise of Kriya:
"This is This" - even in such form it is not possible to ascertain.
The breath is tranquil or stilled, yet breath is moving on five elements
[the subtle plane] , that is, coccygeal, sacral, lumbar, dorsal and cervical.
Otherwise, the body would die.
22. When That [absolute Knowledge, or eternal Realization, that is, eternal
Tranquility] is attained, then all other achievements are considered to be nothing.
This is called true Attainment. Higher than this, there is no attainment. This is
why all the scriptures say that one must respect the advice of realized yogis.
In other words, when the practice finds a stable state of day and night (Astaprahar), then even at the terrible suffering state, the seeker does not become nervous
(that is, even in situations of great suffering, the Kriyaban does not stop practicing
Kriya).
23. This spiritual science is the true science of Knowledge. The Kriya Science
is generally found after a great deal of sorrow. When one perfectly remains attuned
in Oneness with the Self-Knowledge, this is called yoga .
Therefore, one should receive instruction personally from the Guru and
practice Kriya sincerely, making himself inward from the outward attention.
24. "I will do": Give up this type of desire. Restraining the mind and the
senses, give up that sentiment absolutely.
74 The Gitas and the Sanghitas
25. Gradually, the seeker will go above [at the head], and he will see all the
forms. Increase action [Kriyas] which will generate automatically the After-effectpoise of Kriya. Holding onto the Self at the After-effect-poise of Kriya perfectly,
do not think anything in the mind. That is, at that state thought automatically
disappears .
26. Wherever the mind goes, t�e seeker brings it back forcibly to hold onto
the Self and keep it under control.
27. Hold onto the Self day and night with the sentiment "I am nothing; I
have nothing" at the After-effect-poise of Kriya with the help of Dharana, Dhyana
and Samadhi; [respectively , glimpsing Tranquility, Meditation and Attunement in
Oneness with the ultimate Self.]
At that state of After- effect-poise of Kriya , when the seeker holds onto the
sentiment "I am nothing and I have nothing," the attention naturally does not go
outward with attachment. Therefore, all becomes one with the world, and being in
Oneness with the ultimate Self, he becomes sinless. That is, the mind does not go
outward [at that state one does not become an "outwardholic."]
28. He attains the highest Happiness by holding onto the Oneness always
between the ultimate Self and the world through Tranquility, Meditation and
Attunement .
29. Automatically, he sees at the After-effect- poise of Kriya that "I am in all
beings" - that is, the Self is in all individuals, elements and the selves of all beings
through Dharana, Dhyana and Samadhi. At that state, the whole world becomes
the ultimate Self, so he sees all as equal .
30. Whoevt:r sees Me everywhere in such a way, sees Me (the Self) in all.
He never destroys Me (the Self). That is, he never sees anything except Me (the
Self), and I also see him (the Self). That is, except him (the Self), I do not see
anything , and I do not destroy him (the Self).
31. Whoever sees Me (the Self) in all beings at the After-effect-poise of
Kriya (where all becomes one) attains the state of Tranquility, and , staying in all
things, he holds onto Me (the Seit).
32. When he sees all like himself and sees everybody 's pleasure and pain as
his own, he is a great Yogi.
Ch. 6 Practice 75
Revelation through Energy of the Seeker's Body [Arjuna]:
33. I do not understand this yoga which you describe because my mind is
very restless. I cannot tranquilize my mind, so I fail to grasp it.
34. The mind is very restless like the churning of curd. Forcibly it takes the
attention away to an outward direction. Whatever the mind thinks, it does. Again,
the mind is difficult to bring out from the house [body], as it is difficult to remove
the air from the house [body] .
Revelation through the Kutastha [Krisna]:
35. Whatever you say is right. [One can get hold of the mind when he/she
practices Kriya sincerely and attains the state of detachment from the results of
Kriya practice] .
36. He whose mind is not restrained [in other words, who has not achieved
the still state of Breath by sincere Kriya practice] cannot attain the state of yoga
[union in Oneness between the seeking self and the ultimate Self]. One can attain
the state of yoga after a Jong struggle and suffering. When one practices Kriya in
a very determined way and tries to control the mind [the restless breath], then
eventually after a Jong run, one is able to bring the mind under control.
Revelation through Energy of the Seeker's Body [Arjuna]:
37. If one cannot tranquilize the mind [the restless breath] through the practice
of yoga, that is, Dharana , Dhyana and Samadhi, and cannot achieve anything and
dies, what state will he attain?
38. Who, foolishly, does not hold onto the ultimate Self like a wandering
piece of cloud in the sky - which state will he attain?
39. Kindly remove all these doubts. Later, you should remove all other doubts.
Revelation through the Kutastha [Krisna]:
40. He never faces destruction. One who does righteous actions never faces
distress.
41. He who is Jost in yoga [before attaining eternal Oneness] will be born in
the next incarnation in the family of a holy man, Brahmana , or [in the house of a]
prosperous man.
76 The Gitas and the Sanghitas
[He will be born in the above-mentioned situations to resume the undone
work of the previous incarnation. The opportunity is provided for him to take up
the practice in the early years of life.]
42. Or he may be born in the house of a yogi, which is very rare.
43. After birth, he will regain the lifestyle and state of the previous incarnation
to complete his work in the present incarnation. Eventually, through sincere Kriya
practice, he will attain Siddhi (success).
44. Regaining the previous Kriya practice, he inquires: "What is the ultimate
Self?" He understands that through the instruction of the Guru and inner Sound,
he can attain the understanding of the ultimate Self.
45. Thus restraining himself through Kriya practice and holding onto the
ultimate Self when the mind does not go outward, he becomes a yogi. Thus, after
many incarnations, he achieves complete success: that is, he attains eternal
Tranquility at the After-effect-poise of Kriya.
46. Holding onto the state of After-effect-poise of Kriya is greater than
holding onto the Kutastha . Holding onto the After-effect-poise of Kriya is greater
than Yonimudra . Holding onto the After-effect-poise of Kriya is greater than
practicing Kriya . Therefore, please be a yogi.
47 . He whose mind is always at the After-effect-poise of Kriya eventually
will realize Me (the ultimate Self).
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