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KRIYA
Kriya is the functional aspect, the potent technique, of the Kriya Yoga
system. The technique has
[Kriya Yoga]
been designed on the pattern of the universal celestial movements of the
solar system
[Contents]
harmonizing the same with physical and mental disciplines of Yoga.
Although disciplines of many
[Introduction]
schools of Yoga may be termed as "Kriya" it is the technique taught and
handed down by Shri Shri Shyama Charan Lahiri Mahasaya of Varanashi
that is universally known as "Kriya". The word
[Chapter 1]
"Kriya" actually means work. In order to make the purpose of such work
conform to the intrinsic
[Chapter 2]
ideas of Karma of the Gita, Kriya technique has been designed on the
pattern of the Hindi conception of the movement of the sun with it's planets
and satellites that cause unfoldment of
[Chapter 3]
inherent inner virtues associated with appearance and disappearance of the
various Yugas.
[Chapter 4]
In the chapter on the Yuga how the sun with it's family of planets and
satellites moves in a cyclic
[Chapter 5]
order in respect of the Grand Center, the seat of the Universal Creative
Force, causing unfoldment
[Bibliography]
of the Yuga Virtues has been discussed. When the sun in the course of it's
movement comes closer to the Grand Center, which is called the Vishnu
Nabhi, the navel of Vishnu, the Lord of Lords of the Universe whence
manifests the creator Brahma, inner virtues gradually manifest; and when
the sun recedes away from the Grand Center the virtues get gradually
submerged.
Manifestation of creation continues for a period of Kalpa of one thousand
Daiva Yugas with the sun in this manner spinning all the while in relation to
the Grand Center. Other movements of the celestial bodies such as the
moon and the earth continue concurrently with the cyclic movement of the
solar system. While movements of the moon and the earth are easily
comprehensible due to smaller length of time such movements consume,
solar movement cannot be comprehended directly due to the vast expanse
of time that has to pass for specific virtues of a Yuga to manifest.
It has been seen that in a period of a year of twelve solar months when the
earth makes one complete revolution around the sun the moon makes a little
more than twelve complete revolutions around the earth. In fact in a period
of three complete solar years there are approximately thirty seven complete
lunar revolutions around the earth. The period required by the moon to
complete one revolution round the earth is known as one lunar month. Thus
every three solar years may be taken as equivalent to thirty seven lunar
months. Shastras have expressed age of a Yuga in terms of solar years,
which can therefore be expressed as (1200/3 x 37) fourteen thousand and
eight hundred years. This argument will be found important and very
significant.
Spiritual leaders of India, from of old, considered that whatever there was
in the Universe (Brahmanda) was also there in the "pot" (Bhanda), the
"being". The brain and the human body which is the seat of the Spirit is
taken as the "Sun"-principle in the body, while the human mind is
considered as the "Moon" principle. With these principles as the basis a
technique has been evolved to move the Moon-principle, the mind, between
the nearest point to the sun-principle,
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Chapter 5
the brain, by the force of breaths along Shushumna, which provides the
firmament, thereby enacting the movement of the external moon that
constitutes lunar months. One such complete movement of the mind
between the nearest point of the brain and the farthest along Shushumna is
taken as the equivalent of a lunar month enacted within ones's body itself.
The Kriya Yogis call one such movement a "Kriya". To complete a Kriya, it
can be easily appreciated, takes only a fraction of a minute. By repeating
the Kriya one is able to accomplish the equivalent Of the Yugas in a short
time, within the span of one's lifetime. The Kriya Yogis affirm that finer
virtues and capabilities that higher Yugas manifest in the course of
thousands of years can be attained by performing the equivalent number of
Kriyas. Higher techniques have also been designed in the system taught by
Shyama Charan Lahiri Mahasaya by adopting which a Kriya performer is
able to accomplish the fulfillment of Kriya Yoga even in as such a short
period as six or seven years.
Another important feature is also involved in the technique of Kriya. In man
Manas or mind and Prana, the aggregate of the five Raja or Kinetic
principles that manifest in the Pancha Tattva, the Five Fundamental
Principles, remain inter-tangled; the mind is the aggregate of the five
positive or Sattva principles of the above Pancha Tattva; functions of Prana
and Manas are various including the attributes of the organs of senses and
of action. Expression of life lies in the stirrings of Prana; the mind also gets
involved in the stirrings along with Prana as a result of the above condition.
Consequence of performance of Kriya is gradual calming of the stirrings of
Prana; and as Prana calms down the mind gets dis-entangles from it getting
released from it's restless state, a consummation to attain which all spiritual
efforts are directed. In addition mental discipline woven into the practice of
Kriya helps in drawing the tranquil mind inward along the path of spiritual
experiences and realizations.
In addition, with the controlling of the stirrings of Prana the involuntary
nerves which otherwise continue to be active non-stop without rest also get
rested thereby refreshing them. The voluntary nerves get their required rest
when one sleeps or lie down; but not so the involuntary nerves which also
should get rest if one aspires after long life. Practice of Kriya accomplishes
this important aspect of living.
In an attempt to give a scientific explanation to the effects of Kriya, it is
elaborated that the heart of a person throbs in order to draw oxygen through
breath for oxidizing accumulated carbon inside due to metabolism process.
Deep breathing associated with Kriya or Pranayam that draw in more than
normal oxygen within gives the heart respite for awhile and along with it
the connected involuntary nerves. By this not only the heart gets a little rest
but the mind is also released for awhile from the "grip" of Prana.
The technique of Kriya is a marvelous method of controlling the difficult
mind which perplexed even Arjun, the ideal Yoga aspirant of the Bhagavad
Gita. Bewildered at the prospect Arjun submits to Sree Krishna:
"Oh, Krishna, the mind is very difficult to control, it is very strong, rigid
and maddening. I find it is as extremely difficult to control it as controlling
the breaths." \ 1
Adoption of Kriya technique for spiritual pursuit, as such, is of intense
benefit. Along with the controlling of the mind the Kriya Yogi is trained
into delving deep and deep into the fundamentals of the scheme of creation
and of life as established in the Upanishads and the philosophies of our
spiritual culture.
For ages and ages Kriya had been the preserve of ascetics and saints who
normally lived away from human society. The system was so highly
esteemed and possibility of attainments by devotedly adopting it that the
early masters thought only a very select and deserving few should be
initiated into it lest the system was wrongly practiced and applied for
earthly gains or lest the price-less technique was in any way tampered with
or misinterpreted. Many sound religious and spiritual teachings have been
found to have been turned into unwelcome banal and vulgar features and
decayed in the long history of India's spiritual efforts due to indiscriminate
broadcasting of the teachings. The rigid attitude of the early Gurus of Kriya
Yoga, even if it appears uncalled for and narrow today, saved the system
from getting tarnished, debased and deviated from like many other valuable
spiritual teachings.
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The above barrier was, however, breached with the advent of Shyama
Charan Lahiri on the scene, towards the middle of the last century, in 1861
to be specific.It was Lahiri Mahasaya's large-hearted kindness and
unbounded loving consideration for his fellow worldly men and women that
wrought the miracle. His ardent prayers to his Guru ultimately softened the
Guru and
"the ice" was melted. He was allowed by his god-man Guru to initiate
deserving and devotedly desiring persons, even a householder, into the
secrets of Kriya. Thus it was Shyama Charan who became the fountain
source of Kriya that spread gradually throughout the country and abroad.
Kriya performers would always remember the ever-kind Lahiri Mahasaya
for his munificence in this respect and worship his memory in their heart of
hearts.
It is evident from the foregoing that Lahiri Mahasaya was not the
propounder of Kriya Yoga. He had received it from his Guru the Holy
Babaji Maharaj, who also must have received it from a Guru but nothing
about whom is known. It has to be remembered that the Babaji Maharaj was
well over three hundred years of age when Lahiri Mahasaya had met him. It
was the year 1861
that provided the most important landmark in the history of propagation of
Kriya Yoga in the country. Shyama Charan who was employed in the Civil
Works section under Military department received official instructions to
immediately proceed to Ranikhet, situated near the Himalayas in what is
now the State of Uttar Pradesh of India. It was proved later that the official
instruction to him was issued by mistake; another employee of the office
was actually required to go. The mistake, however, was proved to be a boon
in disguise of immeasurable value not only for Shyama Charan but for all
human beings in futurity. During his stay at Ranikhet he unexpectedly and
in strange circumstances met a Yogi saint who took him into his cave and
divulged his identity; it was the Babaji Maharaj himself. He was told in the
the course of dialog that the mistake committed by his office in sending him
to Ranikhet was not accidental; it was caused by the Yogic powers of the
saint. Babaji Maharaj was said to be his Guru in his previous birth as well.
Shyama Charan recognized him as such after the holy Babaji had touched
his body.
Suffice it to say that Shyama Charan was admitted into the secrets of Kriya
Yoga by the Babaji Maharaj and he progressed rapidly into the higher
stages while still in Ranikhet. Eventually the office detected the mistake and
sent instructions to him to come back. By this time Shyama Charan had
completely surrendered himself to the Guru and the ecstasies of Kriya
Yoga. He made up his mind that he would never go back leaving the divine
company of his worshipful Guru. But when he opened his heart to the Guru
on the subject he was instructed otherwise. The Guru ordained that Shyama
Charan must return and resume his erstwhile life of the householder; he was
told that many important tasks were in store for him while in that life. At
the beginning Shyama Charan protested and prayed to be allowed to pass
the rest of life in company of the Guru. Ultimately, however, he was
persuaded to agree. In the process he successfully bargained for two
concessions from the affectionate Guru. One was permission to initiate
fellow householders also into Kriya Yoga to help them to achieve spiritual
solace. The Babaji apparently agreed with reluctance but after imposing
certain strict conditions. Thus when Shyama Charan returned to his old
surroundings it was a different Shyama Charan; he was an accomplished
Yogi and a profound Yoga Guru of the novel system of Kriya Yoga.
Enlightened and accomplished disciples and grand disciples who had been
duly authorized for the purpose spread the message and teachings of Kriya
Yoga all over the country and abroad in later years. It may, however, be
mentioned that minor differences are noticed in the system now being
taught by different groups although the basic features still remain intact.
Kriya is intended to be a profound method of cleansing of the "being" in it's
different phases of Shuddhi of different stages manifested in the course of
it's evolution, in order to get rid of the
"dross" that keep it shrouded from the Spirit. This cleansing or Shuddhi is a
long drawn process and may be extended over several births. But to a
devoted Yogi who performs Kriya with determined and sustained and
regular efforts complete success may be achieved during one's lifetime and
even within a period as short as a decade. The Gita itself affirmed the
difficulty involved in the pursuit. It says:
"Of the thousands that labor for success hardly one
do so with determination to succeed,
Amongst thousands that perform with determination
Hardly one know Me in My essence." \ 2
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It may seem from above that seeking success in Kriya, in spiritual efforts, is
like wishing for the moon. That this is not so has been proved in the life of
a number of Kriya Yogis. May be they had the benefit of "cleansing"
operations performed during their former births. However, due to kindness
and compassion for fellow men and women in worldly life Sree Sree Lahiri
Mahasaya had opened the door of secret Kriya Yoga to everyone who
aspired after a divine life. Tradition established under directions of the holy
Babaji, is that Kriya has to be obtained directly from a Kriya Yoga Guru
and to be handed down from the Guru to the initiate in a continuous chain.
A Kriya Yogi can only act as a Kriya-Guru when allowed to do so under
permission from his own Guru. Disciples of Lahiri Mahasaya used to be
told to keep the teachings a closed secret and not to talk about it even with
friends and relations who were not initiated into the secrets. So religiously
this direction was followed that in cases even Kriya performers living as
neighbors over twenty years did not know each other as members of the
same spiritual fraternity.
Performance of Kriya entails several acts which evidently have been
adapted from the Gita, the Yoga Sutras, Tantra Shastras and from
conceptions on the Yugas. It has been recommended that Kriya has to be
performed repeatedly assiduously, intelligently with one pointed attention,
lovingly and continuously for long hours in a sustained manner to achieve
tangible results.
Instructions contained in the sixth chapter of the Gita have been applied in
the case of performing Kriya. In fact all the guidance laid down in this
chapter of the holy book are found to have been incorporated for guidance
of the Kriya Yogi. Principles with regard to selection of sites to establish the
seat by the performer, the mode of sitting posture he has to undertake,
attention he has to fix on and performance and end result of Pranayam very
closely conform to the edicts contained in this chapter. In this case Kriya is
but Pranayam with this difference that it has been regulated in the pattern of
the course of the external moon round the earth and in relation to the sun.
The immediate end-result of Kriya is Pratyahara, as laid down in the Yoga
Sutras, reversal of the direction of the senses from their objects towards the
sensorium.
Initiation of a Kriya Yogi consists of a secret ceremony; it is an affair
between the Guru and the initiate, but senior disciples may also be present.
After teaching the initiate the different techniques and making him do them
in his presence the Guru touching the body of the initiate excites in him, in
between the eyebrows with eyes closed, the inner body-light variously
termed as the "third eye", the spiritual eye or the Ajna Chakra. It appears as
a bright sphere of white light with a deep blue central spot. The white aura
is considered as Radha of the Kriya Yogis and the deep blue, almost dark,
central spot as Sree Krishna, reflection of Kutastha Chaitanya in accordance
with the spiritual interpretation of the Gita, discussed in the foregoing. The
initiate has to pay, under original instructions of the Babaji Maharaj five
rupees to the Guru as Prayaschitta money, fees for spiritual ablution of the
initiate.
Performance of Kriya include the following:
Maha Mudra
●
Asana
●
Kriya Proper
●
Dhyana
●
Yoni Mudra
●
Maha Mudra:
This item evidently has been incorporated from Tantra Shastras like the
Shiva Samhita and Gheranda Samhita. These Tantra Shastras contain
elaborate descriptions about beneficial effects of Maha Mudra. The Mudra
is a sort of physical effort to be performed by regulating the breaths.
As an instant benefit performance of Maha Mudra invigorates the nerves,
loosens the knee and ankle joints and refreshes the entire body outfit
enabling the performer to sit on Asana in "steady and comfortable" posture
for long hours. Maha Mudra has to be done immediately before taking up
Asana to perform Kriya. Some also advocate doing Maha Mudra before
giving up Asana after
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completing Kriya, which relieves the performer of pains sustained during
long period of keeping Asana.
Asana :
Asana has been defined in the Yoga Sutras as a posture of sitting which
imparts "steadiness and comfort, while sitting".
"Sthira Sukham Asanam"
The posture referred to is undoubtedly related to seating to perform Yoga,
spiritual efforts. Yogis designed various postures or Asanas for other
purposes as well such as to cure certain bodily ailments or disablement.
These latter have no connection with Yoga proper although they are
generally described as Yogasanas. The various centers in the country and
abroad engaged in teaching so-called Yogasanas are therefore not to be
confounded with the principles and practice of the priceless and hoary
inheritance of India in the realm of spiritual culture that is Yoga.
In all schools of Yoga sitting posture for performing Yoga technique
advocated is the "Lotus Posture" or Padmasana. This posture involves
sitting with the legs interlocked, not only to aid in taking a steady and erect
posture with the head, the neck and the body in a line but to help but to help
in keeping the body remain seated when, with the achievement of
Pratyahara, it tends to bend down or fall. To sit in this posture is
uncomfortable to start with, the knees and the ankles giving intense pain.
Maha Mudra performed before taking up Asana helps in reducing the
intensity of the pain and retarding the start of such pain. However, with
practice and beginning of the process of Pratyahara Padmasana becomes
easier to sustain and comfort ensues.
Kriya:
Kriya proper conforms generally to the definition of Pranayam as laid down
in the Gita involving the secret technique of "sacrificing" Prana, the outgoing breath, into Apana, the in-coming breath and vice-versa. The Kriya in
addition lays stretch on the essentiality of attending to the three important
Nadis in the body—The Shushumna, the Ida and the Pingala—and the
different Chakras within the Shushumna. In the context of the pattern after
which this profound technique has been designed, number of Kriya to be
performed at each sitting is important. The Guru, however, is the proper
guide who gives directions as to the number of Kriya to be practiced at each
sitting, and each day. The directions depend on the capabilities acquired by
the adept and his determination and sincerity and attachment developed for
the system.
It has been stated above that Kriya is a "cleansing" operation, "Shuddhi". It
is an enactment of the lunar process which is in unison with the universal
process of solar movement involved in the unfoldment of the fourfold Inner
Virtues, the Chatuspad Dharma. It is said that in a solar year inner elements
of the body such as flesh and blood get replenished. A solar year is the
equivalent to a little more than twelve lunar months. Hence a Kriya initiate
has to perform at least thirteen Kriya in one sitting to start with to ensure
that the equivalent of a solar year has been accomplished. In fact, fourteen
Kriyas are advocated, lest the first Kriya may be incorrectly done; such a
course is called a Jada Shuddhi or cleansing of the physical dross. Number
of Kriyas in a sitting has to be gradually increased to achieve to other finer
"cleansing" or "Shuddhis", to decide which the Guru is the ultimate arbiter.
Three solar years are said to constitute a part or a Khanda Yuga. Three solar
years are equivalent to thirty seven lunar months; and performance of thirty
seven Kriyas in a sitting is taken as equivalent to thirty seven revolutions of
the moon round the earth, during which period "cleansing" of Nadis, finer
attributes of the human body, are said to be achieved. Such an
accomplishment is called a "Nadi Shuddhi". A period of twelve solar years
is taken as a Yuga which is four times a Khanda Yuga and hence equivalent
to (4x37) one hundred forty eight lunar months. During this period the
entire body apparatus gets re-charged and refreshed. Performance of one
hundred forty eight Kriyas in one sitting is taken as enactment of this Yuga
process thereby achieving "cleansing" of the entire set of physical attributes
of the
"being", the Bhuta Shuddhi".
A painstaking and determined Kriya Yogi is advised to complete at least
three Bhuta Shuddhis each day. Some assiduous Kriya Yogis accomplish
even four Bhuta Shuddhis a day. The most
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propitious hours are the dawn, the midday, the dusk and the midnight.
These are termed critical hours in the day when the earth enters new phases
after completing a quarter of it's twenty four hour journey round it's axis.
Performing Kriya at such a juncture is considered extremely beneficial. It
had been strongly advocated that at least three Bhuta Shuddhis should be
completed each day – at dawn, midday and dusk---if midnight was
considered inconvenient. By doing so one accomplishes three Bhuta
Shuddhis a day, the equivalent of "cleanliness" or unfoldment achievable in
thirty six solar years in the normal way. Even allowing for for lapse of a day
or two due to physical handicap or domestic callings a Kriyavan can
accomplish the equivalent of a Kali Yuga of twelve hundred years in the
course of a little more than a month.
Persevering in this way it is within the competence of the Kriya Yogi to
complete the equivalent of a Daiva Yuga, mathematically speaking, in about
a year's time. Accomplishing the equivalent of a Kalpa of one hundred
Daiva Yugas, which is the aim and target of a Kriya Yogi within the span of
one's lifetime, higher techniques of Kriya have been designed. It has been
held by Kriya Yoga Gurus that a regular and devoted Kriya performer can
reach the goal in about thirty six years.
Cases have been known where success has been found to have been
achieved in as short a period as six or seven years. Basically the above is
the technique of Kriya proper. Higher techniques have been evolved to
enhance the progress towards the goal of the Kriya performer.
Dhyana :
After completing the required number of Kriya the performer has to sit
quiet contemplating on the poise that results. Being absorbed in the poise is
likened unto enjoying the nectar that floats up by churning the epical sea of
milk. The mind has to be gradually detached from all thoughts whatsoever
diving deep into the vastness of quietude and continued poise. This part is
deemed essential to control the mind in order to plunge eventually into the
"nothingness" of Samadhi.
Yoni Mudra :
Before giving up Asana the Kriya performer has to do Yoni Mudra. This is
another feature of Tantric practices. Yoni means path, the path through
which one is born. Performance of this sign, this Mudra, enables one to
experience brilliant circular light within in between the eyebrows which is
called the "third eye". It is the path through which one is born into spiritual
sphere, hence the name. Subtle experiences are encountered within the
"third eye" this being the seat of Kutastha Chaitanya, the all embracing
Spirit. Everything in creation may be revealed in the Kutastha. Shri Shri
Lahiri Mahasaya used to term the Yoni Mudra as Jnana Yoga. However,
with attainment of higher stages Yoni Mudra automatically manifests subtle
and finer experiences by simply closing the eyes. Tantra Shastras are replete
with eulogies about the benefits of doing Yoni Mudra sign.
Performance of Kriya or Pranayam constitutes Yajna, holy work; and
enjoying the quietude and poise that results by performing the same is
partaking of the "remains", the Yajnasistha, as laid down in the Gita.
Duration of sitting quiet and in poise can also be easily decided;
performance of Kriya generates perspiration due to the heat that is
generated in the body. This perspiration is not to be wiped off with any
napkin or linen, but has to be dried up on it's own. The performer is not to
give up his Asana at least as long as the perspiration does not get dried up.
Higher Kriyas :
The basic Kriya as stated above is known as the First Kriya. Some say that
Lahiri Mahasaya taught as many as one hundred and eight kinds of Kriya
directed towards achieving powers and beatitudes laid down in all the Yoga
Shastra. However, for attainment of spiritual bliss and supreme elevation
about half a dozen are deemed sufficient; of them the First, the Second, the
Third and Fourth Kriyas have to be obtained from the Guru or in his
absence from one who has excelled in these. The remainder can be divined
out by the Kriya Yogi himself, as the principle underlying these are
mastered after successfully completing the four Kriyas.
Prerequisite for stepping into higher Kriyas is particular physical abilities,
apart from acquiring penetration into ‘inner' realizations. The physical
ability lies in doing Kechari Mudra, another Tantra feature; it lies in the
capacity to push the tongue through the septum behind the uvula upwards.
This is an essential prerequisite without which higher Kriyas cannot be
performed.
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The second Kriya is known as the Thokar Kriya, derived evidently from the
"Thokar" or jerk that has to be applied in the course of doing this Kriya.
Mastering this Kriya gives one deeper penetration and finer and finer subtle
experiences; experiencing "inner" light and "inner" sound become easy.
The Third Kriya is known as Omkar Kriya. This is derived from the fact
that with diligent performance of this Kriya revelation of Omkar, the
Pranava sound, becomes a reality. The nature and quality of this subtle
inner sound have been aptly described in the first chapter of the Gita—
as sounds of different battle conches of the Pandava heroes and of Shree
Krishna Revelation of the different strains of Pranava heralds attainment of
different stages of concentration and Samãdhi Thus the sound of the
maddened black bees, the sound of Sahadev's conch Mani Pushpak; heralds
achievement of Savitarka Samãdhi or concentration with doubts. Audition
of the note of the flute, Venu Dhvani, of Nakul's battle conch Sughosha,
signals concentration dispelling any doubt but with but with circumspective
analysis, which is called Savichar Samadhi.
Emanation of the gladdening sound of the lute,figuratively said to be the
sound of Arjuna's conch Deva Datta, indicates the concentration called
Sananda Samadhi. Revelation of the continuos sound of the gong which is
described as the sound of the great conch Paundra of Bhima, indicates that
Sasmita or Samprajnata Samadhi has been reached. It is this sound that has
been described in some Samhitas as the true Pranava sound. However,all
the sounds described above are different strains of the Pranava in it's
gradual course of revelation. The fearful sound of thunder and roar of the
sea that is stated to be the sound of the Pandava king Yudhishthira's Ananta
Vijay conch heralds attainment of true concentration or Asamprajnata
Samadhi when all kinds of comprehension ceases. All the above five strains
then mingling together can be heard as the bewitching sound of Lord
Krishna's conch Panchajanya.
The first three stages of concentration or Samadhi are attainable in the
course of performing the First and Second Kriya also. The later stages
however, are attainable after mastering the Third Kriya. The Fourth Kriya is
difficult to perform unless one has mastered the art of the Third. The Third
and Fourth may be said to be extension of the Second Kriya. They cannot
be performed, however, without being taught. Once the Fourth Kriya has
been mastered the Kriya Yogi does not need any more guidance. He
becomes a consummate Kriya Yogi himself. He divvies processes of Fifth,
Sixth and other higher Kriyas for himself in order to remain continuously
immersed in the quietude and ecstasies. There may be quite a good number
of Kriya performers who have been taught the Second Kriya; the number
doing the Third Kriya is very low. The cases of performers of the Fourth
Kriya is extremely rare, hardly a few. Swami Shri Yukteshvar had given the
Fourth Kriya to only one disciple, and the later had taught one or two more.
Similar is the case with the other celebrated disciples of Shri Shri Lahiri
Mahasaya
With the gradual cleansing of the physico-mental apparatus the finer
fundamental principles underlying creation can be realized. These
realizations are associated with certain experiences.
Realization of the Solid principle, Kshiti Tattva, is indicated when the outgoing breath Prana flow through the middle nostrils without touching the
sides and reaching up to a distance of nine inches down from the nose tip; a
sweet taste is felt at the throat, and a desire to see yellow color at the
Kutastha; and a yellow quadrangular figure is perceived therein. This
experience may last for not more that twelve minutes.The Liquid principle,
Jala Tattva, is realized when an astringent taste is generated at the throat; a
strong desire for white color develops and a luminous half-moon shaped
figure is perceived in the Kutastha; breaths flow down the nostrils up to a
distance of twelve inches from the nose. The experience can last up to
sixteen minutes.
Revelation of the Fire principle, Vahnni Tattva, is heralded by generation of
a bitter taste at the throat, a desire to see red color and perceiving a red
triangular figure at the Kutastha. Breaths flow up to three
inches within the nostrils. The experience may last for four minutes. Air
principle, Vayu Tattva, is realized when a sour taste is generated at the
throat, longing for a sour taste develops, attraction for blue color
develops and a blue circle is perceived at the Kutastha; breaths flow down
touching the sides of the nose up to a distance of six inches from the nose.
The experience lasts for a maximum period of eight minutes.
Akasha or Vyoma Tattva is revealed with generation of a pungent taste at
the throat, longing for
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Grey color and perception of specks of variegated color in the background
of Grey at the Kutastha. Breaths completely loose force and remain
restricted within the nostrils. The experience can last for four minutes.
With realization of the above subtle experiences the Kriya Yogi has to
pursue the process towards fulfillment of the ultimate goal.
In the course of Kriya Yoga pursuit the Kriya Yogi attains to different
spiritual heights. When he attains true concentration or complete Samadhi
he is said to be in the Ajnan Chakra, the spiritual sphere of what may be
termed "not-knowing." To the Kriya Yogis this is known as Paravastha of
Kriya, the ecstatic stage to be reached after perfect performance. The next
stage is rising up to the Vijnan Chakra, the sphere of subtle experiences.
The highest elevation to attain is the Jnan Chakra, when the Yogi becomes
"face to face" with the all pervasive spirit of Brahma--- the Ultimate
Creative Force, and becomes a "knower of Brahma", a Brahmavit. At this
stage he becomes endowed with all Vibhutis and powers of a Master Yogi.
Miracles become part and parcel of his being, being identified with the
Brahma. The scriptural affirmation that "Brahmavit Bramaiva Bhavati", a
knower of Brahma becomes Brahma-like, is fulfilled in such a life.
Manifestation of Pranava in the course of performing higher Kriyas
constitutes stepping into the royal road to success. Pranava has been
described in the Yoga Sutras as the "Expresser of God",
"Ishvara Vanchaka"; and as stated earlier, it has been compared to the
"bow" for hitting the target and to the upper piece of fire-making pair of
wood Arani, for making fire in the Upanishads. In the first case, the target is
Brahma, and in the second case fire generated is for burning snares of
bondage.
The Kriya Yogi endeavors to constantly remain immersed in the holy sound
Pranava, the Omkar; and the deeper the concentration attained in this effort
the quicker is he able to get over the attributes of senses and
ultimately above the veil of Maya, Delusion. The different higher Kriyas
have been designed to gradually attain the highest stage in this respect. The
different courses of Kriya techniques have been designed in such a manner
that a Kriya Yogi proceeds towards perfection by passing through the stages
of Dhyana (contemplation), Jnana (subtle experiences) Tyaga (renunciation)
and Shanti (bliss)---- the four steps in the progress towards ultimate
success. Coming "face to face" with Brahma at the Jnan Chakra, effulgence
of Jnana flashes out. Lahiri Mahasaya termed it as Paravastha of Paravastha
of Kriya, a stage beyond the Paravastha mentioned above. The Kriya Yogi
is no longer required to physically perform any Kriya. He becomes
engrossed in Jnana Yajna, the highest form of holy work advocated by the
Gita. He is considered as enjoying "pension" of Kriya. One can maintain his
physical form as long as he wishes after attaining this supreme spiritual
enlightenment. And when he decides that this mortal frame is no longer
worth keeping he surrenders his self at the altar of the Supreme Spirit and
gets completely merged and identified with Him. This consummation is
attaining Kaivalya.
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Chapter 5
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Chapter 5
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Chapter 5
KRIYA: Its Perspective And Dissemination
Principles as well as technique of Kriya Yoga, as can be estimated from the
foregoing discussions, have been based on the spiritual contents of the age
old classical literatures. The most important scripture as far as the Kriya
Yogi is concerned is, however , is the Shrimad Bhagavad Gita, traditionally
revered as the repository of the essential features of the Uppanishads and
the Vedas. He has always been taught by all the Kriya Yoga teachers to treat
this holy book as the main reference book. It is on record that Shri Shri
Lahiri Mahasaya had got the texts of the Gita published and made a free