Kriya Gita (2)

Kriyagita A spiritual commentary by

Yogiraj Shri Shayamacharan Lahiri and conferred by their disciple Pranavanand

Presented By A devotee in service of Shriguru

Kriyagita (An Introduction) The name of Yogiraj Shri Shayamacharan Lahiri is widely known. This is a well known name for all the Kriya practitioners. In the year 1884, Yogiraj Shri Shyamacharan Lahiri had explained, practically experienced meaning of eleven very important verses, from the view point of Kriyayoga, along with their commentary to their disciple Shri Pranavanand (Mammathnath Mukherjee). Later on, Yogiraj had given permission to Pranavanandji to publish this commentary for the benefit of other Kriya-Practitioners. Yogiraj had given up their physical body in the year 1895. After receiving the first five levels of Kriya from Yogiraj, Pranavanandji had received the sixth level of Kriya (at about 1916) from Shri Panchanan Bhattacharya, the chief disciple of Yogiraj and a Kriyaguru. Again in the year 1917, Yogiraj reappeared and instructed him to publish this book but Pranavanandji could not fulfill the desire of his Guru in their lifetime. Shri Pranavanandji had another desire that he receives the perpetual propinquity (presence) of Adidev Shribabaji Maharaj (Guru of Yogiraj) and receives the last level of Kriya i.e. the Seventh Kriya from them. Babaji Maharaj had refused this desire of Pranavanandji by saying that they will fulfill their desire in their (Pranavanandji’s) next birth. For some reason, the commentary on the verses given by Yogiraj, could not be published. Pranavananji had also given up their body in the year 1918. At about 1952, Pranavanandji had reincarnated in the Western Midnapur (Bengal, India) and due to their past impressions/instincts (Sanskar), they left their house and went to Himalayas and start residing in a village called Baijnath. Nearly after seven years, the image of Shiva, Shri Babaji Maharaj have accepted him and initiated him for the seventh level of Kriya and instructed him to reside in a confidential place in Himalaya. At present, Shri Pranavanandji in their new physical body is engrossed in the spiritual practice while staying along with Shribabaji Maharaj, in the auspicious land of Himalaya. Fortunately in the year 2008, Pranavanandji have expressed their wish, through a Kriyavan (Kriya-practitioner), to publish the unpublished commentary, for the benefit of the spiritualpractitioner congregation (Kriya Practitioner society), and therefore this book is an outcome of the same. The Kriyavan, to whom Shri Pranavananji have given this precious thing (writing), have only titled this book as Kriyagita. To avoid publicity, they have not allowed to publish their and Pranavanandji’s present name in this book. We duly respect the selfless-desire of that Kriyavan. This commentary, having the ultimate hidden secrets of the eleven verses, is the manifesting (direct) narration (vocalization) of Brahmpurush (supreme-being) Yogiraj Shri Shayamacharan Lahiri. The Kriyayoga devoted society will definitely gain information from this. Parmeshwar (supreme lord) Satguru will provide welfare to all, this is my belief. Devotionally bowed to the feet of Guru and to the selfless-service of spiritual-practitioner’s (Kriyapractitioner’s) society.

Mata Prasad Singh Kolkata Note : All Hindi/Sanskrit words are given in Italic style. Word Kutastha can be understood as third eye.

ß

Shri Guruve Namah (Salutations to Shri Guru) ßefcel³eskeÀe#ejb ye´ïe J³eenjvceecevegmcejced ~ ³e: Òe³eefle l³epeved osnb me³eeefle Hejceeieefleced ~~ 1 Translation: The one who gives up his/her perishable body by remembering (meditating) me, with the help of this Brahm (supreme-consciousness) like single-alphabet Mantra - Om (ß); he/she gets the supreme-state (liberation).

Experience in Kutastha Om (ß) is not an articulate Mantra. The one which protects/liberates (Traan) the Mind (Mann) is called Mantra. The one which restricts rebirth (Tarna) or liberates is only called as Traan. The protection/liberation (Traan) of our human-mind is possible only through the practice of Kriya. In Om (ß), ‘A’-kar (form of ‘A’), ‘U’-kar (form of ‘U’) and ‘Ma’-kar (Form of ‘Ma’) like three qualities/attributes (Tri-Guna; Tri – Three, Guna – quality) are commingled. Within this Om (ß); ‘Brahma, Vishnu, Mahesh’/ ‘Raj (quality of desire/action), Sat (quality of goodness), Tam (quality of ignorance/inaction)’/ ‘Active (Jagrit), dream (Swapna), sleep (Sushupti)’/ ‘Sat (Virtuous), Chitta (Mind), Ananda (Joy)’/ ‘Generation, conservation, destruction’ etc. are present in the form of ‘Tri’-kar i.e. in count of three. All these are being expressed only through our human body. The spiritual practice (Sadhana), therefore, should be performed by making this human body as the basis. The body itself is non-dual (Adwait). Non-dual means one. When all the five elements have united in our body (which is made up of five elements) then this body has formed. The liberation will be attained only by doing Kriya-practice-like battle in this body. The Kriyayoga obtained from a Satguru is that technique/art by adopting which, human-being (Jeev) can obtain liberation quickly [while performing his/her worldly duties (Translator’s Note)]. Question: If a living-being is an image of Brahm (supreme-consciousness), then why is he so unhappy? Answer: Living being (Jeev) has got trapped by getting degraded, due to discriminated knowledge of - Sat, Raj and Tam like qualitative Nature (Prakriti or Maya or Delusion), Mind, Intellect, Chitta (faculty of reasoning), Ego, Ether, Air, Fire, Water, Earth/Soil (Five basic elements) etc.; for this reason only, a living-being (Jeev) does not have the knowledge that he is an image of supreme-consciousness (Brahm). It is due to this that he is unhappy. Question: If it is due to this that he is unhappy then what is the way to get rid of this? Answer: The grace of Shri Patit-Pavan (one who purifies the sinful) Hari i.e. the Kriya Initiation/Diksha (to be learned directly from a Guru) bestowed by Satguru (Self-realized Guru who is an image of Brahm) and their elucidation/teachings (Updesh), is the way to get rid of this. Question: If the Joy is upwards i.e. in the Agyachakra, then how to climb up in order to get that joy?

Answer: One needs to climb up through the center of the base lotus i.e. Mooladhar lotus (Padya). The Mooladhar lotus is composed of four-petals and is situated two Angul (ancient Indian unit of measurement where one Angul is approximately equal to the width of a finger) above the Anus (Gooda) and two Angul below the organ of Sex (Linga). This lotus is the base or root of the 21 air-veins, out of all 41 types of air and it is realized by elucidation/teachings (Updesh) of Satguru. The circular group of these veins is called Yonimandal (Yoni – Origin or a type of energy, Mandal – circular). The right side of our body should be understood as Southern, left side as Northern, front side as East and the back side as West. Yonimandal of Mooladhar is facing westward. Two subtle veins have originated from the Mooladhar Lotus; from the left side Ida and from the right side Pingla. These two subtle veins are also known as Sun (Surya or Pingla) and Moon (Chandra or Ida). The Earth/soil element exists in Mooladhar only and that is why it is also called Bhu-loka (Bhu-Earth, Loka-kingdom). The Sushumna vein (Nadi) originates from the place of Yoni in this Lotus and that is why this vein has its first lower face/opening in the Yonimandal of Mooladhar. Like a tube ascending upwards, this Sushumna vein, starting from the Mooladhar Lotus, by making the back of body as the base and passing through numerous little/small bones of the spinal cord, is situated upto the Sahastrar (thousand petaled lotus) in the head. It has its second upper face/ opening in the Sahastrar. During initiation (Diksha), Satguru incite (circulate) Gayatri-Energy which is splendorous and glorious like a mass of electricity, through this subtle vein, which is realized immediately by the spiritual-practitioner (Sadhaka). In that condition, the spiritualpractitioner has a wonderful realization in his/her head. Gayatri means ‘Gaay’ (Gaah) – Body and ‘Tri’ means salvation or liberation. The technique of liberation of a living being from the body, which made of five elements (panch tattva), is alone called as Gayatri. The six petaled Swadhisthan Lotus in the Lingamool (base of the organ of sex), ten petaled Manipoor Lotus in Nabhimool (base of Navel), twelve petaled Anahat Lotus in the Heart, Sixteen petaled Vishudhaksh Lotus in Kanthmool (base of the throat) and two petaled Agya Lotus behind the center of the eye-brows; are located along the path of Sushumna Vein after the Mooladhar Lotus. A thousand (Sahastrar) petaled Lotus is situated at the end of the Sushumna vein. All this is experienced by the elucidation/teachings (Updesh) of Guru. After piercing all the Chakra (Energy centers or Lotus), Vajara vein, which is inside the Sushumna vein, reaches Sahastrar (thousand petaled Lotus) from Mooladhar. The way several filamentary-pores are visible when the stalk of Lotus is plucked, the pore inside the Vajra vein is also subtle like one of the filamentary-pores of Lotus. The element (tattva) of Ether (Akash) is pervading everywhere. The element of Ether present inside this pore is called Chitra. Jagdhatri energy (Jag – world; Dhatri – Mother), which is the image of Prana and Aprana, resides inside Chitra. In the word ‘Jagat’ (World), ‘Ja’ means – the one, ‘gat’ means – one who goes/leaves; which means the one who is not stable and will leave one day or the other i.e. our body. That is why the energy holding this body is known as Jagdhatri. With the help of Satguru, a spiritual practitioner (Sadhaka) raises this energy upwards and due to this, different pictures, colours etc. are visible [Between the eyebrows/Kutastha (Translator’s Note)]. Splendorous (full of light) joy is experienced in the Kutastha and then, the restlessness of the mind ceases. The restlessness of mind is called Sin (Pap) by Yogijans (Kriya Practitioners). Kriya destroys this restlessness and that why Kriya is called Papvimochani (Who liberates from Sin; Pap – Sin, Vimochani – one who releases/liberates). Saints (Sadhujan) say that - She makes a person perpetually auspicious/holy (Punya) [Maha punyamayee Nitya -ceneHetC³ece³eer efvel³ee ]. In the word ‘Punya’, ‘Pu’ or ‘Puyah’ means the body full of filth (excretal discharge and urine), ‘ny’ means Soul and ‘a’ means an image/form. This means that in this body which is full of filth, Prana (Soul), by becoming restless, acquires the form of Mind. To transform this restlessness of mind into stability is the real auspicious/holy act (Punya). To acquire this auspiciousness (Punya), expansion (Ayam) of Prana i.e. Pranayam needs to be performed, which should be learned from a Satguru. Question: How can a spiritual practitioner (Sadhaka) confirm that his Prana is getting stabilized?

Answer: By doing Pranayam it is possible to attain Non-violence (Ahinsa), Truth (Satya), Non-anger (Akrodh), Celibacy/chastity (Brahmcharya) and tendency of non-accumulation of wealth or not accepting gifts (Aparigrah); since all these are the attributes of stabilized Prana. The state of ‘I’ i.e. ego does not remain in this condition because all the three - Sat, Raj and Tam, by shedding their qualities/attributes (Guna) become attribute-less (Gunaheen). Then one should understand that his/her Prana is getting stable. A spiritual practitioner (Sadhaka) who has attained stabilized Prana cannot even die without his/her wish. In this condition, perpetual Joy i.e. Sachidanand (bliss) prevails in the mind. In every era (epoch), it the Kriya alone, which provides salvation (amelioration) of human-beings (Jeev). The attainment of real auspiciousness (Punya) is possible through Atmavidya (knowledge/technique of soul realization) i.e. Kriya only, that is why the saints call it as the one which makes a person perpetually auspicious/holy (Punya) [Maha punyamayee Nitya -ceneHetC³ece³eer efvel³ee ]. The one who is Pranav-like (Pranav – Om) Gayatri, is alone the Ajapavidya [Ajapa – inhalation and exhalation process (the un-muttered incantation) going on continuously without our will, Vidya - knowledge (Translator’s Note) ]. It is this unbroken circularly (Akhandmandalakar - DeKeb[ceb[ueekeÀej) pervading Prana like supreme-soul (Parmatma) in Bhuh i.e in the Anus (Gooda) upto Mooladhar, in Bhuvah i.e in the throat upto Vishudhaksh and in Swah i.e in the head upto Sahastrar, which maintains the existence of living/changing (Char) and non-living/unchanging (Achar) things. While starting the Kriya practice, Pranav (Om) should be raised and should be taken in the Sumeru (Agyachakra; Sumeru - sacred mountain Meru/northpole) by passing it through the spinal cord like bridge. The spinal cord like bridge has different pillars like Earth, Water, Fire, Air, Ether etc (Mooladhar, Swashisthan, Manipoor, Anahat, Vishudhaksh). Sumeru itself is the abode of Guru (Gurusthan or Kutastha). After raising air from the Mooladhar Chakra; in the end it should be brought in the abode of Guru (Gurusthan) and the feet Guru (Gurupad) should be seen (envision). A colour made up of twenty-four types of colouring and light etc. symbolizes this Gurupad. The spiritual practitioner (Sadhaka) should see (envision) the Gurupad like Supreme-light (Paramjyoti; Param – Supreme, Jyoti – Light) by closing Seven locations (Saptsthan – Two eyes, two ears, two nostrils and one mouth). This is only possible if the spiritual practitioner (Sadhaka) does spiritual practice (Sadhana) as per the instructions of Satguru; since they alone reveal their light-like (Jyotirmay – splendid) form to the spiritual practitioner (Sadhaka) in his/her (Sadhaka’s) own body. When all this happens then the spiritual practitioner (Sadhaka) should understand that he/she is going on the correct path. An intelligent spiritual practitioner (Sadhaka) should try to forget his/her body by shedding his/her ego and try to achieve Saptdha (Septuple/Sevenfold characteristics) i.e memory/recollection (Smiriti), Glory (Kirti), prosperity (Shri), True in words (Satyavakya), wisdom/intelligence (Medha), steadiness/equanimity (Dhriti) and forgiveness (Kshama). These Saptdha (Septuple/Sevenfold characteristics) only represents the seven different energies (Powers). Kriya practitioners know the Kriya (the technique to be learnt directly from Guru and to be followed as per their instructions) to meditate on Gurusthan by holding Seven-locations (Saptsthan). The merging of a thing into another is only called Yoga. When the spiritual practitioner (Sadhaka) tries to merge this world, which is full of Treetap [Three inner sorrows or heat – Spiritual (Adhyatmik), Elemental or physical (Adhibhautik) and Celestial (Adhidevik) (Translator’s Note)] with the supreme-consciousness (Parbrahm) then first of all, the desire within him is destroyed. Desire means liking (attraction). The physical (bodily) and mental attachment of men towards women and women towards men in this world is alone called liking (attraction). By doing the Kriya-practice, with full trust (devotion) on the instructions (Vakya) of Satguru, when this attraction ends then the knowledge of ‘I’ and ‘Mine’ also does not remain. It is this state, which should be understood as Bhagyavastha (Fortunate state; Bhagya – fortune, Avastha – state) or Yogavastha (the state of Yoga). The person who constantly remains in this state is called a Yogi. This state is possible by experience (realization) only and not by writing, reading or speaking. The one, which is imperishable (Kshar) or cannot be destroyed is alone called Akshar (imperishable or word).

Akshar itself is supreme-consciousness (Brahm). In reality, Akshar cannot be written or read; that is why it cannot be expressed externally. It is a subject of perceptual experience (of seeing or realization). “How can a spiritual practitioner (Sadhaka) see Akshar (imperishable or word)?” is described here. In the beginning, spiritual practitioner sees Yellow (Peet) colour (of the colour of Champa – the tree Michelia campaca with yellowish-white colour) which is Karyabrahm (Brahm in action) i.e. the resting place of Brahma, Vishnu and Mahesh. The spiritual practitioner (Sadhaka) sees black colour within this Yellow colour, which is having the splendor (gleam) of fire. This is the cave (Guha) of sky/heaven (Gagan) or Gagan-Guha. The black colour which is visible is the real form of Shaligram [The Shaligram is the most sacred stone worshipped by the Vaishnav and is used to worship Vishnu in an abstract form i.e. God without form (Translator’s note)]; therefore this alone is the splendid body of revered (Shriman) God (Narayan) who is visible (seen) as spreading their golden brilliance (luster) in that black colour. After this, inside that black colour, white coloured (like white shining star) splendorous (Prabhamay), brilliant (Tejasvi), light-full (Jyotirmay) enchanting point (Bindu) is visible which is called Shivalok (Kingdom of Shiva), Vishnulok (Kingdom of Vishnu), Mokshalok (Kingdom of liberation) or Golak (Circular or Mandalakar). This is also called the feet (Pad) of God (Narayan-pad) or the state (Pad) of supreme-consciousness (Brahm-pad). After prolonged practice of Kriya, when the spiritual practitioner raises the serpentlike coiled energy (Kundalini) in all the Charkas (energy centers) viz. Mooladhar, Swadhisthan, Manipoor, Anahat, Vishudhaksh and Agya Chakra; then this point-line (Bindu-like) supremeconsciousness state will be seen regularly. Question: How is this splendid (Jyotirmay or light-full) supreme-consciousness state? Answer: The mass, full of brilliant light (Tejomayrashi; Tej – brilliance, may – full, Rashi – mass/zodiac), which is pervading in the living and non-living form; that alone is Brahmsurya (Brahm – Supreme-consciousness, Surya – Sun) or Gurupad (feet of Guru). Satguru, by their grace, reveals the true meaning of the word ‘Guru’ to a spiritual practitioner (Sadhaka) by showing the infinite light of this Brahmsurya. ‘Gu’ means – Darkness and ‘Ru’ means – Light. The one who reveals the light in darkness; who reveals the Atma Surya (Soul-Sun) or Brahmsurya within the temple-like body; they alone are Satguru. The Gurus by name, cast or creed (phratry) could not reveal this experience to a spiritual practitioner since they themselves are in darkness. The Sun, which is seen in the sky, although, is very brilliant but it injures the eyes if seen directly and also gives the feeling of intense heat and pain. It is also observed that the Sun rises in East and sets in West and is not at all visible during night. It means that even though the external Sun is brilliant (light-full), but still it is not eternal, stable and refreshing (providing goodness). The Yogijans (Kriya Practitioners or Yogi) say following about the Brahmsurya present in the body – Surya Koti Pratikasham, Chandra Koti Sushitalam (met³e& keÀeseì f ÒeleerkeÀeMeb, ®evê keÀeseìf megMeerleueced ) i.e. the Brahmsurya present in the body is more than billion-times brilliant as compared to the external Sun and more than billion-times refreshing (full of goodness) as compared to the external moon. Brahmsurya is much better (excellent) when compared with external Sun and Moon because it is stable, it is visible day-night and all the time, it is refreshing (providing goodness), enchanting, and much more brilliant as compared to the external Sun. Above all, the most important thing is that this external Sun bestows liberation to a living being (Jeev) by making him free from the bondages of the world. Aditya Namaham Vishnu (Deeefol³e veecenb efJe