Shrimad Bhagvad Gita(Also known as Arrya Mission Gita) Spiritual Explanation by Reverend Shyamacharan Lahiri (Devsharman) Presented by: Arrya Mission Institution, Kolkata, India E-mail ID:
[email protected] Website: aryyamissioninstitution.org Note: This is an individual copy of original document provided to reader/seeker on individual basis for one to one interest. You are only allowed to make one hardcopy (printout) only for your reading purpose. Making books, multiple copies, publishing this document without permission of Arrya Mission will consider as crime under Unauthorized Publication Legal Act 1967 (Government of India). OM SHRI GURUWAI NAMAH (Bow to Reverend Gurudeva) AN INTRODUCTION BY THE FIRST PUBLISHER The commentaries of this publication reveal the true spiritual meaning of The Shrimad Bhagavad Gita. The Gita is not a story; rather, it is a treatise on the practice of Yoga. Hence, the word “Yogashashtra” (treatise on Yoga) is found at the end of each chapter. The main objective of this publication is to inspire Kriya Yoga practitioners towards their own personal spiritual journey and not for the purpose of popularizing it for the general public. This treatise may have proven adverse for the commonality and the non-kriya practitioners. The Gita contains explanations regarding different stages of Kriya Yoga practice which cannot be understood by neophytes. They will derive no benefit and could possibly be misguided. The teachings, meanings and examples given in most of the places cannot be understood with an ordinary intellect. Thus the elucidation and commentary will not benefit the commonality. Also the sutras and their philosophical connotation are not self explanatory. Because of this many an ego driven person will have a multitude of doubts arising in his/her mind. This Gita is not to for an intellectual reading, rather is strived to serve seekers by providing details of their spiritual attainment. This exposition does not have a literal description of the Shlokas or their grammatical essence. Thus the common man will not give it any significance due to non comprehension. At times even Kriya Yoga practitioners may also encounter doubts. These doubts can reflect a lack of devotion to the regular practice of Kriya Yoga. However for the discerning practitioners this treatise is an invaluable gemstone which will manifest the literal aspect of spirituality in their life. Thus I believe, the Kriya Yoga practitioner who achieves unwavering faith in their Guru’s message and are dedicated and disciplined in their practice will certainly attain the spiritual insights necessary to free their mind and body from ailments and will be able to establish a touch with the essence of this treatise. I prostrate myself before the *Mahatma (Great Soul) who bestowed upon us this treasure. All the explanations I heard directly from him, have been published here without any alteration. Beyond this, everyone is at liberty to form their own opinion and act on them as they deem fit. However, such options will not adversely impact the treatise or our work in any form. Shri Panchanan Bhattacharjee PUBLISHER 13 Magha 1297 Bengabda *Yogiraj Shyamacharan Lahiri Aryya Mission Gita Preface The Aryya Mission Gita contains the gospels provided to humanity by none other than Lord Krishna himself. Thus, it requires no introduction. The commentary by the legendary Reverend Yogiraj Shyamacharan Lahiri is a boon to Kriya practitioners since this Gita is the main treatise on Kriya Yoga. Several disciples of Reverend Yogiraj Lahiri Babaji, namely: Sri Ramdayal Majumdar, Sri Chandra Mohan Sen, Sri Prasad Das Goswami, Swami Pranavanand, Sri Bhupendranath Sanyal and Smt. Suradhani Devi also made their own commentaries of the Gita and got them published. However, there is no substitute for the ‘original’ given by Yogiraj himself. During the period from 1883 to 1885, in the evenings, Yogiraj in his paravastha (stage of bliss emanating from being one with supreme conciousness) used to explain the inner meaning of the shlokas to his disciples. Sri Panchanan Bhattacharya, his chief disciple, would take note of the explanations in his diary. Thereafter, he published them in Bengali language with his guru’s permission as the ‘Aryya Mission Gita’ or ‘Small Kriya Gita’. It was used by Kriyavans of that era to understand the intricacies of Kriya Yoga practice at various stages. Upon initiating the seeker into Kriya Yoga, Reverend Shyamacharan Lahiri would give them a copy of the Aryya Mission Gita. Sri Panchanan Bhattacharya – authorized to give initiation while his Guru was still alive – followed the same tradition. As a result, this book became a treasured guide and companion for each and every Kriya-practitioner a (Kriya practitioner). With the time, unfortunately, this valuable treatise disappeared and Kriya Yoga practitioners were obliged to read the Gita with the commentaries of others. In 1998, Reverend Gurudev Shri Vats paid a visit to the late Banamali Lahiri, great grandson of Rev. Yogiraj at his residence in Varanasi. During their discussions he (Banmali) showed Reverend Gurudev Shri Vats a copy of the old original Gita which belonged to Yogiraj himself; it was indeed the Aryya Mission Gita. Later in 2002, Rev. J eevanlal Chaudhury – an eminent disciple of Panchanan Bhattacharya – gave Reverend Gurudev Shri Vats one of these original Gitas (published in 1886) and directed him to translate it into Hindi. Hence, this book is a direct outcome of the inspiration from J eevan Baba – the one who renounced his body in 2003. In the original Bengali edition, the Sanskrit shlokas were given along with their etymological analysis and literal meaning followed by Yogiraj’s explanations in the context of ‘Atmakarma’ (Atama =Self ,Karma =Action or Duty, which is duty towards the real self i.e Kriya practice). The first edition of the Aryya Mission Gita (published in 1886) was pocket sized. Yogiraj’s personal copy of Aryya Mission Gita is still preserved by The Aryya Mission Institution and may be viewed by devoted Kriya Yoga practitioners. It is worth mentioning here that this Gita was taught in the Aryya Mission’s School to the young children during the lifetime of Panchanan Babaji. For this reason the etymological analysis and literal meaning were also included. This English edition has been simplified keeping in view the burning needs of today’s Kriya Yoga practitioners. Dedicating this volume to Kriya Yoga practitioners, it is hoped that it will pave the way to their spiritual power and enable them to understand its inner meaning. May the people who have contributed to the publication of this book inspired by Reverend Adinath Babaji Maharaj, be blessed with eternal peace and bliss! Aryya Mission Institution CURRENT PUBLISHER Shrimad Bhagvad Gita (Spiritual Purpose) When a seeker begins Kriya Yoga practice, his mind is full of questions. The Gita explains these questions and answers with the help of symbols. Once he becomes self realized, however, all answers are within his grasp. The human body is made up of five basic elements: solid, liquid, luminous, aerial and ethereal. All these elements correspond to a different plexus or chakra in the body. A chakra is a collection of glands and sub-glands located at the intersecting points of the Ida, Pingala and Susumna (subtle energy channels along the spine). Muladhara, Svadisthana, Manipura, Anahata, Vishuddha and Aagyan are the names of the different chakras. The Manipura chakra is located at the navel and is the place of fire (teja). Arjuna symbolizes this chakra. Lord Krishna symbolizes Aagyan chakra situated between the eyebrows; the seat of the mind. In the Gita, Arjuna asks questions and Lord Krishna answers them i.e. the questions by the fire element are answered by Chaitanya Kutastha (pure cognition - the immortal immutable soul) in Aagyan Chakra. In the classical epic, The Mahabharata, there is a confrontation between all passionate acts referred to as the Kauravas (100 brothers) and the five elements referred to as the Pandavas (5 brothers). The Kauravas represent the ten sensory and motor organs rich in desires and awareness (Pravritti Paksha). Pravritti means that power which keeps inclination towards the worldly desires through knowledge and action. Paksha means the instruments of knowledge being eyes, ears, skin, nose, tongue, and instruments of action being mouth, hands, feet, organ for excretion and organ for procreation also called Indriyas. These Indriyas are considered to be the agents of the mind symbolized by the blind Dhritarashtra known as the mind drenched in ego. They are the centre of activity or the main gateways of the physical world and run simultaneously in ten different directions. Hence, there are a hundred types (10 x 10 =100) of longings which emanate from the blind ignorant wavering mind (Dhritarashtra). The Pandavas represent the five chakras Muladhara, Swadhisthana, Manipur, Anahata and Vishuddhaksha (Nivritti Paksha). Kurukshetra is the battlefield and represents the human body. During Kriya practice, the same confrontation of the legendary battle between the Kauravas and the Pandavas in the battlefield of Kurukshetra, takes place overwhelming the Kriya Yoga practitioner. Since Dhritarashtra (wavering mind) is blind, he takes help from Sanjay (divine and balanced state of mind) in order to understand this battle. This is the essence of the Gita. Its mystery is revealed to those fortunate ones who have been blessed by a true Reverend (Rev) Gurudeva (Sadguru). Rev Gurudeva – is an enlightened, self realized individual who can teach us to know and see the Kutastha, which is present in our own body. Rev Gurudeva can also activate the Kutastha of a Kriya Yoga practitioner. Remember, only the soul (Atma) is the eternal Gurudeva. A true Rev Gurudeva (Sadguru) is always free from desire and not only initiates a disciple into Kriya Yoga (Atmakarma), but also keeps the Kriya Yoga practitioner moving forward unconditionally towards liberation and self realization without the desire for anything in return. Spiritual Meaning of Lord Krishna, Arjuna and the Chariot appearing in the Gita Shri Krishana represents Khutastha Chaitanya (Kutastha=Third eye, Chitanya =Divine light). The lightful place between eyebrows shown by Guru to the Kriya Yoga practitioner. Arjuna represents the vibratory and radiating mind of the Kriya Yoga practitioner. Chariot represents our human body, which has IDA and PINGLA (name of the nerves for breathing) as two horses of the chariot. Day and Night are the two wheels of this chariot. Arjun’s resides in the mind or mental sphere. While Shri Krishana resides in the Kutastha (between eyebrows). The reins symbolize restraint and the Shushumna nerve (located inside our spine which could be realized by inward oriented breathing techniques taught by a Guru). Ensign/Flag represents the Prana. There is a picture of Sri Hanuman in the flag. It is because he is also considered the son of the Wind God. Since Prana is eternal so Hanuman is also considered immortal. Arjuna’s Bow symbolizes the backbone/spine in the human body, which acts as the foundation for the Atamkarma or Kriya Yoga. The Pandavas (five brothers) symbolize pious marks of the five elements (earth, water, fire, air, ether) and the five chakras (muladhara, swadhisthana, manipoor, anahata and vishudhaksha) The Kauravas (one hundred brothers) represents one hundred negative attributes of our human mind. Symbolic significance of characters in Gita Shri Krishana : Khuthsha Chaitanya (Divine Circular Light between eyebrows) Dronacharya : The stubborn nature Yudhishthira : The ethereal element (Anahat Chakra at heart) Kripacharya : The sentiment of mercy Bhima : The Air element (Visudhaksha Chakra at throat) Karna : Faith Arjuna : Fire Element (Manipoor Chakra) Human mind is tool like waves of fire Vikarna : Doubt Nakula : Water Element (Swadhisthan Chakra at reproductive organ) Ashwathama : Our mind Sehdeva : Earth element (Mooladhar Chakra at belly bottom) Somadatta : Hesitation and Suspicion Kuru : Desire of worldly matters Bhurishrava : Congregation of doubts Pandu : Congregation of five elements J ayadratha : Dared evil mentality Kunti : The power or Shakti Chariot with White Horses : The white color visible in the Khutashta Bhishma : Fear of performing right action (Dharma) Kaurava : All passionate acts, wishful of fruits (Ten works performed each by Ten desire driven mind/Indriyas) Panchajanya : The sound of flute, Been, Conch, Big Black Moth (Bhanwara) etc. heard before realizing the ultimate OM sound of Anahat chakra. Duryodhana : Evil-mindedness Dushashana : Carnal desires Dhritrashtra : The mind drenched with ego Devdatta : Sound of extended sustain of the bell Sanjaya : The balanced or pious state of mind Poundra : Lion’s roar Drupada : Inner quickness of the mind Anantavijaya : Unceasing Om sound (celestial sound) Dhrishtadyumna : The images seen in the Kuthashta Sughosha : Beautiful sounding words Maheshwasha : The believer Manipushpak : Pure sound Satyaki : Righteous or well-disposed mind Gandiva Dhanusya (Bow) : The backbone/spine of our body including hidden nerve (Shushumna) Virata : What appears on the Kutastha when intended Dhrishtaketu : The experience of the light of self enlightenment J itanidra : Consciousness and the one who has conquered the sleep Chekitan : Om Sound of Anahat Chakra Kashiraj : Supreme light Shikhandi : That experience of power which comes through actions Purujit : Obstacle Kuntibhoj : J oy Shavya : The knowledge of Bhrahma Yudhamanyu : Revolution Uttamouja : Eternal power (Shakti) Subhadra : Benevolent Abhimanyu : Enthusiasm The Battle of Mahabharata A drawing made by Yogiraj Lahiri Baba himself Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri Sanjay symbolizes the divine vision attained when a Kriya Yoga practitioner through devoted practice is able to divert the external movement of their senses (Indriayas) towards their inner self. Therefore, the state that a Kriya Yoga practitioner achieves when he or she controls their senses and their mind and all of its busy activities is called Sanjay. Sanjay represents victory through balanced means. Only through Kriya Yoga practice (Sadhana) can one lead themselves to a victory over their senses and take control of their mind. At this time, divine vision is attained, through the Kutasha which is located between the eyebrows. Thereafter with the power of this divine vision, you acquire the divine book of knowledge whereby the Kriya Yoga practitioner is able to unravel the mystery behind the whole nature of creation. THE FIRST CHAPTER (Vishadayoga) Normally, the mind alone has no physical or psychic gateway to the outer world. The mind is only capable of expressing itself with the help of their senses. Symbolically, Arjuna (our outer self) is represented as the vibratory aura and also as the fire element of a Kriya Yoga practitioner. Arjuna is located in the Manipura chakra at the navel. Arjuna (our outer self) begins to ask questions to Shri Krishna (our inner self) located in the Kutasha Chiatanya between the eyebrows. Arjuna questions the fact that our body is made up of five elements and that our body remains in existence through the Ten Senses. Arjuna argues that if the Ten Senses were destroyed, then what use do we have for the body? Since a human enjoys the world through their senses, how will a human enjoy the world without their senses? These types of questions would naturally trouble a Kriya Yoga practitioner, but they don’t because the answers will come from our inner self through the Kuthasha, also known symbolically as our supreme benevolent Shri Krishna. The real answer is achieved through the experience attained within the Kuthasha itself. Indeed the real purpose for Kriya Yoga practice is to control the senses and to control the mind, not to destroy them. People not aware of their inner self may believe that Kriya Yoga practice will lead them to destruction of their mind and senses. Such doubts are baseless. Our age old Sages are of the opinion that in order to free oneself from hell (Puta), one must perform a ritual of offering food to the dead called Pindadana. This is one aspect of the ancient Vedic rituals performed at funerals known as Shraddha. This ritual is normally performed by the son after the death of a parent. Instead, by practicing Kriya Yoga, a person can obtain the power of the Kundalini which is located in the Muladhara chakra and is also called “Pinda”. Its journey from the Muladhara chakra to the Agyan chakra located between the eyebrows is considered to be the real “Pindadana”. The fortunate Kriya Yoga practitioner who is able to perform this auspicious Pindadana ensures an automatic liberation from hell for seven generations preceding and succeeding him. Such a Kriya Yoga practitioner is therefore the real emancipator, the true son. In reality, Pindadana is only made possible through the practice of Kriya Yoga which is also known as performing Atmakarma (Swadharma). Accordingly, our inner self, Lord Krishna, asked our outer self, Arjuna to unceasingly perform Atmakarma. Atmakarma is referred to as our own personal and real human religion and includes the practice of doing Pranayama’s. Pranayama is the systematic and scientific process to regulate the ten vital energy currents in the human body through concentration and breathing exercises which control and slow the breath in and out. This gives the Kriya Yoga practitioner control over the expressions of our senses and ultimately the mind. Hence, the practice of Atmakarma and Pranayama’s transform a Kriya Yoga practitioner into a self realized person who can maintain a steady and stable unwavering mind. (38-40) When a Kriya Yoga practitioner is obsessed with the enjoyment of the sense organs and struggling with a very busy mind, you become oblivious to your own breath. Together with all your attachments, you become unaware of how many times and how fast you are breathing in and out. The breathing activity of inhaling and exhaling is a basic duty and a natural body function. Due to attachments to worldly pleasures, a human being tends to neglect and ignore the true understanding of the nature of the breath itself. People indulged in the enjoyment of their senses will doubt the true knowledge and function of their breath. Thus wherever you look, you will see a multitude of doubting people (44-46). The regular disciplined practice of Kriya Yoga also known as Atmakarma together with performing Pramayama’s will ultimately lead you to the truth, to divine knowledge, to peace, to freedom and to the control of your mind and all of your senses and emotions. Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri Kriya Yoga practice concentrating on the word Om (Pranav) can be likened to a bow, while the mind can be likened to that of an arrow. Together, they must be carefully and accurately aimed in order to reach the target. In this case the target is our Soul (atma/inner self) also referred to as Brahma. This is the only way to realize the ultimate objective. The technique to do this can be understood through the proper practice of Pranayama with genuine devotion (1- 4). THE SECOND CHAPTER (Sankhyayoga) Unfortunately, our worldly attached mind once again confronts the question of whether to follow the knowledge of the Soul (Atma) or the whims and fancies of their mind (5-9). Those who make no distinctions, whose vision is non-discriminating, are regarded as true scholars. Nobody becomes a scholar just by reading religious books. For example, even the sage Narada who studied all the Vedas; still he did not become self-realized. Rather he became more confused. Prior to his studies, he had been suffering from three types of pain: pain related to the body; pain related to nature and pain related to material objects. After all his studies, in addition to these three pains, Narada was victimized by an elevated ego and serious doubts which made Narada’s mind even more restless. (10-11) Once one becomes self realized, there is no longer a fear of birth or death. Whatever we see in the world is the material manifestation of our mind. For example, a bubble is formed in the water due to the presence of air inside it. The moment the air escapes, the bubble ceases to exist but the water remains intact. Likewise, the human body remains functional because of the presence of prana (energy the vital force) which manifests through the process of breathing. When the prana leaves the body, the body dies but the prana continues to exist outside of the body. Therefore, prana is eternal and ever lasting. Prana is the very energy which assumes and maintains the form of the human body. (12-13) Prana is essentially quiescent but when it enters the body, it assumes a dynamic character and works together in harmony with the biological and chemical aspects of the body. In this dynamic state, the mind is attached to the body and subject to worldly pains and pleasures through the ten senses (Indriayas). The human being experiences the feelings of “I and Mine” and sees the world as diversified, changing and full of negativity. Once these feelings stop, the Kriya Yoga practitioner experiences the inner soul (Brahma) as second to none. You see everything as one. Therefore, you are also God. God I am. I am God. This experience explains the whole universe is one with God (Sarva Brahmamayan J agat). Everything is inter-connected. There is no separation. It is the nature of our ten senses to chase after external material objects. Through their external movement, we perceive the world as changeable. However, in order to attain oneness with God, it is essential to fix the mind in the Ajna chakra (sixth chakra), thereby, redirecting the movement of your ten senses towards your inner self (soul). At the Ajna chakra, it is possible to overcome sensual attractions since it is located above the ten organs in our body and the five elements (symbolized by the five chakras below). The procedure to fix the mind in the Ajna chakra should be learnt directly from Rev Gurudeva through the practice of Kriya Yoga. (14) When the mind is fixed in the Ajna chakra, “name and identity” come to an end and Self Realization takes place. In Self Realization, the Soul alone remains in control and intact. (15-17) Please note, where God (Brahma) is ascribed to the entire universe, there is no question of destruction of anything. If everything is one, and there is no separation from God, then nothing can be destroyed. In order to make a comparison, for destruction to occur you need at least two sides, but because you and God are one, destruction cannot occur. The multiplicity of this world: construction, destruction, conflicts, etc. are different manifestations of the same God. These changes are nothing but the change of name and identification. The basic truth is: nothing is neither born nor dies. (18) As it is possible to destroy the earth inside a clay pot, you cannot destroy the air inside it. Therefore, the body of a human being can perish but not their soul. Accordingly, the soul is eternal, without beginning or end. (19-20) When prana (the vital force) is in its dynamic state, it is called “mind” i.e. mind is the transformed state of prana. A Kriya Yoga practitioner performs regular practice of pranayama in order to return prana to its quiescent state. In this state, the mind is detached from the longings of the ten senses thereby loosing its qualifying nature and its desires to think and plan, etc. Prana, mind, intellect or soul are different names for the vital force according to the state in which it is, and its various functions and placement. For example, while in dynamic condition it is called “mind”, but once it is reverted to its quiescent form it is then called Atma or soul. This is what is understood as the dissolution of the mind and it is accomplished by fixing the prana in the Ajna chakra where it assumes its new name: Inner Self or Soul. This state is impossible to express in words; it can only be experienced through Kriya Yoga practice. Therefore, the Soul is said to be inexpressible, beyond contemplation and is invisible. (21-25) A healthy body would breathe at a rate of about 12 to 15 times a minute. Every inhalation symbolizes a birth while the exhalations symbolize death. In other words, we die momentarily 12 to 15 times per minute. Thus, a person who can regulate and slow their breathing is able to transcend the cycle of birth and death. When prana leaves the body permanently, we say that the Soul has been separated from the body, which means death has occurred. The Lord says there is no bemoaning the multiple momentary deaths we all experience in each minute, therefore one should not unnecessarily bemoans the permanent one either. (26) If we observe carefully we will find that the starting and end points of breathing are static. After inhalation, the breath comes to a point of rest. Similarly, after exhalation, there is a short pause. These moments of rest are so short that an ordinary person is not aware of them; therefore breathing is experienced as a constant state of movement. Kriya Yoga is the process which transforms the moving breath to a static state. While the breath is in a dynamic state, the mind remains engaged in worldly affairs and the jeeva continues to experience the feelings of “I and Mine”. Once the breathing becomes static, the feeling of “I and Mine” vanishes, the ego ceases to exist, and silence dawns. The world looses its appearance as a separate identity and the blessed Kriya Yoga practitioner becomes one with the inexpressible God. (27-28) The nature of humanity is to follow a real religion. That is to say, to identify with the soul, is the natural and real religion of a human being. The techniques and procedures for practicing this real religion must be learnt directly from Reverend (Rev) Gurudeva. Transcendental knowledge can only be imparted by one who is self aware (Atmajnai). When a Kriya Yoga practitioner starts practicing Kriya Yoga, their ten senses create hindrances. Indeed the ten senses become the enemies on the path of spiritual progress (35-36). Thus, so to speak, a tug of war ensues. Seeking to have control of the ten senses and the mind, the Kriya Yoga practitioner must enter into battle against their own worldly ten senses and mind. To fight such a battle is the duty of a warrior. Therefore, unless the Kriya Yoga practitioner becomes a warrior, it will not be possible to win the spiritual war. (29-32) To be one with God is blissful. To be separated from God is duality, hence, painful. (33- 34) Our ten senses can cause hindrance to our spiritual progress and our ten senses will try to separate us from God. (35-36) If the Kriya Yoga practitioner succeeds in the practice of Kriya Yoga, you are blessed with the awakening of a sleeping divine power present in the Muladhara Chakra. The sleeping divine power is activated by Kriya Yoga practice and the Kriya Yoga practitioner is able to overcome their ten senses and motor organs thereby becoming self realized (Siddha). In achieving this, you will have to untie the three knots located at the tongue, the heart and the Kundalini (Muladhara chakra). The process of untying these knots can only be learnt from Rev Gurudeva. It is impossible to explain it with words. (37-38) To be attached to the ten senses and motor organs and consequently be commanded and enslaved by them, is a fundamental sin. A devoted Kriya Yoga practitioner who surrenders everything, all pains and pleasures, all triumphs and defeats and follows all of Rev Gurudev’s instructions will put an end to the perpetuation of this sin. (39) The entire universe is sustained by the actions (Karma) of God. Hence, actions by themselves are not the cause of bondage. Rather, it is the attachment to the results of any action that is responsible for bondage. It is not possible to survive without performing actions. Thus, it is essential to continue performing actions but these actions must be done while relinquishing desires and results (Nishkamakarma). Therefore, it is recommended to be detached to the results of all actions. To have no expectations and no judgment will lead you directly to peace and freedom. Having expectations or being attached to the results of our worldly duties is our biggest problem. This keeps us in fear all the time. Only Atmakarma (Kriya Yoga) helps us to be detached and free from expectations or attachment to results in our worldly work. Hence, breathing is an involuntary act without pause and as such has no intention of attachment behind it. However, people in general do not pay attention to this process. Therefore most people have no control over it. Real practice of Kriya Yoga aims at fixating the Prana through the practice of pranayamas in strict compliance with the instructions of Rev Gurudeva. A Kriya Yoga practitioner who does this will experience a mystical death, for you will no longer work with the expectation of fulfilling personal desires. Otherwise, only by being dead can freedom from the bondage of action (Karma) be attained. (40-41) Attachment to the world is the root of great fear. Real well being is only possible when the Kriya Yoga practitioner is free from all fears. As you desire less work/duty (Nishkamakarma) you achieve freedom. All other actions should be performed with no expectation of results. Anyone willing to be desire less must learn Atmakarma (Kriya Yoga) from Rev Gurudeva. (42- 44) A desire less soul is a liberated soul who continues to perform worldly duties in a detached manner while always remaining absorbed in a blissful state. The state in which a soul becomes one with the Supreme God is known as Samadhi. This is a state whereby there are no longer two entities (inner self and outer self) but the feeling of oneness. Samadhi can be attained effortlessly after performing 20,736 Pranayamas. Only devoted Kriya Yoga practitioners are able to attain the blissful state when the paused mind merges into the ocean of consciousness - Samadhi. Samadhi is neither a positive nor a negative state of mind. Rather, it is a state of equilibrium. There are two types of Samadhi: J ad Samadhi and Chaitanya Samadhi. Both are essentially the same. While J ad Samadhi can be likened to a static body of water, Chaitanya Samadhi is like a flowing stream of water; water being the common element to both. In J ada Samadhi the blissful Kriya Yoga practitioner becomes motionless. While in Chaitanya Samadhi, the Kriya Yoga practitioner performs all the essential worldly duties in a detached manner. Both J ad and Chaitanya Samadhi are surely attained through the sincere practice of Atmakarma (Kriya Yoga). As an example, King J anak was always absorbed in Chaitanya Samadhi, thus, he was called a Liberated Self Realized Soul. In order to attain Chaitanya Samadhi you DO NOT have to desert the world or escape to a particular place or leave one’s spouse, children and family. Even after making vows under a particular order of renunciation, worldly attractions do not abate in their minds. Likewise, it is also wrong to think that the practice of Kriya Yoga may cause illness or death. Those, who think in this way, may believe they are on the path of Kriya Yoga but obviously they are not. Unfortunately, they may not be able to recognize a true realized Gurudeva (Sadguru). Unless you can find a true realized Gurudeva, you cannot gain the essence of spirituality. You can only rely on books and lectures which can lead you into a state of disillusions and doubts. A Kriya Yoga practitioner learns there are three binding Forces (Gunas) in creation: (i) Tamoguna is the force that leads us towards violence, laziness and keeps you away from spiritual practice, (ii) Rajoguna is the force which leads us towards worldly desires and ego (iii) Satoguna is the force which leads us towards devoted spiritual practice and love of God. And there are three main Channels or psychic nerves (Nadis) in the human body: Left hole of nose (Ida), Right hole of nose (Pingala) and Hidden nerve in spine (Sushumna). Each one of these three Channels corresponds to one of the three Forces. Transcending the three Forces is a pre-requisite to attaining Samadhi. (45) Samadhi, the stage of mental equilibrium is completely beyond expression. It cannot be committed to words. In order to explain something, Prana has to remain below the Ajna Chakra. In Samadhi, Prana is fixated in the Ajna Chakra, thus making explanation of this state impossible. (46-47) Awareness is only possible when a Kriya Yoga practitioner has become a devoted, dutiful and detached person (Karma yogi) free of expectations and judgments. (48-49) Then, the Kriya Yoga practitioner can acquire self awareness. (50-55) There after, you contemplate nothing but God and you are completely devoid of the desire to speak. (56) When you practice renunciation and detachment, the mind is not influenced by the attractions of worldly objects. God is only revealed to a sincere Kriya Yoga practitioner through this practice. However, renunciation and detachment are not possible while being full of desires. Please note that conquering the tongue leads to the elimination of different types of desires. This must be learnt directly from Rev Gurudeva. (57-64) Upon completing these phases of spiritual development, you will experience the whole world is one with God. In this condition all desires, ego, attachments, expectations, judgments and ignorance are overcome. The Unit Mind is transformed into Cosmic Mind. God and the Kriya Yoga practitioner become one and the same. There is only One (God), no separation. There are no more thoughts of comparison. No more “I” or “You”. If you are one with God, then there is no need to be asking God for help. If you do, who will answer you? Mere chanting the name of God does not elicit an answer from God. Doing so is of no use at all. (56-72) Spiritual Explanation By Rev. Yogiraj Shyamacharan Lahiri When a Kriya Yoga practitioner has experienced the vision of the Kutastha and has become one with the Kutastha, you are able to rid yourself of all doubts. You have the ability to overcome duality, transcend doubts and are genuinely aware. The salient feature of a real awakened person is to keep practicing Atmakarma (Kriya Yoga). Accordingly, you remain self absorbed, detached and very much a disciplined Kriya Yoga devotee. Generally people consider a monk (who has renounced) and a Kriya Yoga devotee different, but for the Kriya Yoga devotee it is a sign that you have attained a particular status. (1-4) THE THIRD CHAPTER (Karma Yoga) The Prana which symbolizes Vishnu leads the Kriya Yoga practitioner to stay committed to their spiritual path. Religious text also mentions that Vishnu (Prana) symbolizes God thus God leads us towards a spiritual path. Therefore the disciplined Kriya Yoga practitioner finds strength to follow the path that God desires of them. One of the goals in practicing Kriya Yoga is to fix your Prana between the throat chakra (Vishuddhaksha) and the third eye chakra (Ajna). This is the area of spiritual forces. So symbolically the real worship of Lord Vishnu is to ensure that the Prana gets fixed only in this area. In order to make this happen, Kriya Yoga should be rigorously practiced which breaks all your worldly ties. Other rituals and or forms of worshiping God are not capable of breaking your worldly ties. (5-10) It is indeed dishonest and wrong to perform sundry works in this world with an “I and My” ego and ostensibly declare that we performed this work and offer the results of this work to God (Krishna). If we really work for God, then why do the results of this work make us happy or unhappy? If God eats everything, then why do we experience different tastes (sweet, salty, sour etc.)? It’s because we are still victimized by our ego. A fortunate Kriya Yoga practitioner who overcomes their “I and My” ego, will not be happy or unhappy, they will become neutral. They will become indifferent and detached. All the worldly and spiritualistic activities of such great saints are indeed offered to God. (12) It is a common sight to see people performing different types of sacrificial offerings to please God, offerings to please deceased ancestors and many other forms of man made religious sacrifices. Normally, the person who does these rituals accepts the remains of the sacrifice. For example, people who offer animals in the name of God will later eat those animals. This is a sin. It is like being the last to eat after you have fed everybody else. No doubt these types of people do not enjoy genuine peace. They are neither at peace in the present nor in the future. However a devoted Kriya Yoga practitioner will experience eternal peace and bliss. The stillness of breath which takes place effortlessly between inhaling of Prana and exhaling of Prana during Kriya Yoga practice is the real remains of the sacrifice you make on this great spiritual path. The experience of the stillness of breath causes bliss. It is noteworthy to remember that the stillness of breath should be performed with no stress, spontaneously and naturally. Attaining this state leads to liberation from all forms of sin. (13) Prana is beyond destruction and inexpressible because the Prana in our body owes its origin to a deathless and inexpressible God. So long as this Prana keeps on wavering we remain inclined to this world. This inclination automatically causes attachment, expectations and judgment. Generally the pattern of breathing depends on the condition of the mind. The breathing becomes fast when one is perplexed or very happy but the same breathing becomes slower and calm during Atmakarma. The wavering tendency of the mind also causes you to lose control of your sensual organs. (15-17) The intellect which transcends the ordinary intellect is called transcendental intellect. This transcendental intellect is called the tranquil (no-thing) state which is achieved after you finish practicing Kriya Yoga. It is not possible to express this through words. J ust like an uneducated person cannot understand the principles of science, in the same way those who are devoid of Kriya Yoga, will not understand the tranquil state achieved after practicing Kriya Yoga. When our Prana and our concentration is fixed, the tranquil no-thing state surfaces. In that state we feel nothing but the prana itself. It is this state which we call the blissful state. (18-27) We have to perform the work delegated to us by nature. It is a sign of timidity to run away from work. We perform work according to our natural inclinations, our interests, our opportunities, our culture and our many qualities and talents. The difference lies in the fact that an ordinary person performs work with a sense of ego and worldly attachments, where as a self realized Kriya Yoga Master (Yogi) performs their work in a detached manner in peace with no expectations and no judgment. Since the Yogi is in the tranquil no-thing state of mind (Atmastha), they are called a person with wisdom and a controller of their ten senses and working organs. Accordingly they do not experience pain and pleasure. A Yogi performs all worldly duties delegated by nature in a detached unconditional manner. They treat their work as God’s work. On the other hand, those people who do not practice Kriya Yoga are under the tyranny of their ten senses and working organs. They consider the illusion caused by the play of the five basic elements to be true and therefore they experience pain and pleasure. (29-33) There is not even an iota of doubt in the fact that the Bhagvad-Gita is out and out a treatise on Kriya Yoga which propagates the awareness of God (Brahma-Gyana). It is for this reason that Lord Krishna has used the words “The Soul Centered Works” and “The Sense and Working Organs Propelled Deeds” in the Bhagvad-Gita. Lord Krishna says that the decision in respect of caste of a person should be taken in view of the works of the person concerned and not based on their caste at all. There are four categories of Kriya Yoga practitioners: Brahmins (Godman) means the one who has experiential knowledge of God through the practice of Kriya Yoga. Kshatriyas (Warrior) means the one who is pursuing the fight (Kriya Yoga practice) with their mind (attached to the world) and their sense organs. This is the war between Prana and Mind to follow the path to know God. Vaishya (Businessminded) means the one who works with an intention and or condition to receive worldly gains and results through the practice of Kriya Yoga. Shudras (Common) means the one who serves the Kriya Yoga practitioner but does not practice Kriya Yoga. Today, people in general do not subscribe to the above mentioned categorizations. Some people have put forward wrong categorizations which are based on caste in order to serve their selfish needs. (34-35) This is a sin. In the human body, when the Soul (Atma), which is made up of five basic elements, leaves its fixed place above the throat chakra (Vishuddhaksha) and descends below the throat chakra, the forces of ego are created which give birth to worldly longings, attachments, expectations and judgment. The mind assumes a wavering tendency which pervades the whole body. Indeed the soul assumes the wavering tendency of an uncontrolled mind when it leaves its fixed place. (36-38) Knowing something right down to its essence is called Awareness (Jyan). Knowing that essence in a specified manner is called Science (Vijyan). This Science is nothing but the tranquil peaceful stage of Prana which comes after practicing Kriya Yoga. This is the state of complete awareness. Through the devoted practice of Kriya Yoga, a seeker (the egoistic beginner of Kriya Yoga) finally realizes their Inner Self (God inside). This realization is known as the transcendental tranquil state of a Kriya Yoga practitioner. (39-43) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE FOURTH CHAPTER (Gyana Yoga) Kriya Yoga practice (Atmakarma) is an eternal discipline and can only be learnt by making oneself available to a true Rev Gurudeva Kriya Yoga Master (Sadguru) on an extremely personal basis. It is impossible to learn Kriya Yoga by reading, listening and or seeing. It is entirely a skill learnt from a true Rev Gurudeva. The importance of this Atmakarma can only be understood with regular practice with undivided devotion. (1-2) Kriya Yoga is the way to self realization and will never cease to exist. Lord Krishna observed in the GITA that Kriya Yoga became extinct because Kriya Yoga remained concealed from the common people. (3) Lord Krishna observed that only His devotees and those who have unquestionable trust in Him deserve to receive it. Now the question arises - if it is to be handed down only to trusting devotees, how can the sinners be redeemed? Does this mean Lord Krishna is prejudiced? Not at all, Lord Krishna is not prejudiced nor is He biased. He is undiscriminating but some of the people are unable to understand His compassion. What is meant by the above statement is that Kriya Yoga devotees are always immersed in the blissful state of self- realization. These self-realized Kriya Yoga practitioners act as a means of transmitting Kriya Yoga by way of devoted practice which will liberate even extra-ordinary sinners. (4-7) J ust as sunlight removes darkness from the world but does not remove the world itself, in the same way self-awareness puts an end to the negative traits of the ten senses and the sense organs but does not put an end to the ten senses or the sense-organs themselves. Lord Krishna does not kill the wicked but rather He strikes at the root of wickedness which transforms the wicked into saints. It is extremely difficult to fight the negative traits since they keep on multiplying like the legendary demon Raktabeeja (refer to Sri Chandi – Commentary of Lahiri Baba). It is, therefore, imperative to strike at the root of negativity and Kriya Yoga does exactly that. (8-9) The caste differentiation in the Indian society was made on the basis of dominant feature and Karma. There are four types of categories found in all human beings: 1. Those dominated by spiritual power - Godman (Brahman) 2. Those dominated by religious and worldly positive powers- Warrior (Kshatriya) 3. Those dominated by worldly positive and negative powers – Business minded (Vaishya) 4. Those dominated by negative power – Bad people (Shudra). At present the caste-system in Indian society is nothing but an exhibition of falsehood. (11-13) Work without ego (feeling of I and My) does not create attachment. Our great ancestors like King J anak, Kabir, Raidas etc. and many others in recent times who were in hot pursuit of self awareness performed work without attachment. It is recommended we follow suit. Those who always remain detached transcend Karma automatically and are beyond attached work and detached work. Detached work is devoid of ego (sense of doing). Detached work is called Karmatyaga (freedom from detachment). Performing detached work is called Vikarma. (14-19) The word Kevala or Kaivalya is a specific stage in Kriya Yoga practice which can only be learnt from Rev Gurudeva. No sin can be imposed upon the practitioners of this Kriya. It is only upon attaining Self Realization that one becomes free from desires and is adored with the divine qualities of detachment and pure consciousness. It is Kriya Yoga that is explained as our own natural deed in the 48th verse of the eighteenth chapter. (20-23) The phenomenon of the merger of the five Pranas (Apana, Udana, Samana, Vyana and Prana) with the main prana is called the great deed or Karma. A Kriya Yoga practitioner who continues to practice Kriya Yoga merges with God when he learns Kriya Yoga from a true Rev Gurudeva. (24) Achievements by Kriya Yoga practice are called Khechari Sadhana. Brahmagni (Power of God) means the fire in the navel. In the area around the navel the fire present in the Samana Prana residing at Manipoor Chakra ensures digestion of food and boosts other Pranas with the energy derived from the digested food. It is the place where the air needs to be fixed. This technique can only be learnt from Rev Gurudeva. To regulate the five Pranas, you must make three offerings by sipping a handful of water before having meals. It is necessary to understand the real (yogic) meaning of an offering. Generally people think that taking a sip of water out of a small quantity of water kept on the right palm is an offering, however the real meaning can only be understood at the feet of Rev Gurudeva. (25) Atmakarma enables a Kriya Yoga practitioner to place Prana in the heart (Anahat) which ensures the vision of Atmajyoti (Divine light of the soul which a Kriya Yoga practitioner realizes in their Kutastha). Meditating and concentrating on this divine light for a specified period of time leads to self realization. After the soul is fixed at this specified place all negative tendencies of the ten senses and the sense organs are removed. Thus the Pranayama is completed and the Prana is fixed at the throat (Vishuddhaksha). It is for this reason that Kriya Yoga is said to be the ultimate path. (27-31). To be taught Kriya Yoga by a true Rev Gurudeva and being truly devoted is a blessing from God. A Kriya Yoga devotee should always be ready and available. In reality our own Soul is the natural Guru, so the real or yogic service to Guru means devoted practice of Kriya Yoga. (32-35) People in general breathe through Ida and Pingala veins. It is only when the Prana is fixed in the Sushumna (hidden nerve in spine), that the no-mind state descends. In this state the feeling of I and My will stop haunting the Kriya Yoga practitioner. In such a condition, the Kriya Yoga practitioner appears to be dead, but in fact remains alive. But it is only possible when the Kriya Yoga practitioner is able to fix his Prana in Sushumna (hidden nerve in spine) by stopping the normal breathing through Ida and Pingala. In such a state the Kriya Yoga practitioner is able to surrender all their Karma and become akin to God. (36-40) On one hand Lord Krishna advises Arjuna to fight and on the other hand He recommends Arjuna practice Kriya Yoga in order to become a Kriya Yoga master himself. Such an apparently conflicting statement may breed doubts. Lord Krishna clears away this cloud of doubts in the last verse of this chapter. The real battle, in fact, takes place in our physical form (body). The ten senses and the sense organs with their ten negative traits each symbolize one hundred brothers (Kauravas). The five chakras (from Muladhara to Vishuddhaksha) represent the five brothers (Pandavas). The Kutastha (Ajna chakra) is the place that symbolizes Lord Krishna. Our mind symbolizes the blind king (Dhritarashtra, father of 100 sons called Kauravas). We can only overcome the ten senses and the sense organs by devoted practice of Atmakarma (Kriya Yoga). The practice of Atmakarma denotes the legendary battle of Mahabharata. It is solely for this reason that Lord Krishna asked Arjuna to wage a war on the ten senses and the sense organs and to rise the Prana up and fix the Prana in the head (Ajna Chakra) by practicing Kriya Yoga (Atmakarma) with undivided devotion, patience and perseverance. (41-42) Spiritual Explanation By Rev. Yogiraj Shyamacharan Lahiri THE FIFTH CHAPTER (Karmasanyasyoga) If you have desires while working or doing your job/profession it is very difficult to be in a state of detachment. Performing work with no desires and no expectations and no judgment is a very strong indicator that you have achieved unconditional detachment and are on the path of achieving self awareness. Most people today would say they do not believe in the caste and creed system, however saying they do not believe may not reflect their true character. How people act and how people treat others and how people react are better indicators. God has created many distinctive classifications such as the human kingdom (men and women), the animals, fish, insects, etc. As long as a person remains filled with ego (I and My), their behavior in respect of caste, creed, prejudism and racial discrimination will remain intact. The idea that one is better than the other is a sin. Rigorous and devoted practice of Kriya Yoga will rid a person of ego (I and My) and instill them with a non-discriminating vision and an unconditional love for all living things. A Kriya Yoga practitioner will simply be unable to understand the concept of one person being better than another person in any way. All are one, there is no separation. A Kriya Yoga practitioner will not be able to see or understand the adjectives or labels handed down to a person through culture and society. This unconditional state of mind cannot be attained without Kriya Yoga. (118) As long as people continue to debate the concept of duality (there is separation) and non- duality (there is no separation), it will not be possible for everyone to agree with each other. When the concept of duality ceases to exist, then and only then will you attain an equanimity and or a non-discriminating unconditional state of mind. So it is essential for a Kriya Yoga practitioner to keep practicing until you attain this state of mind. (19) A person who can maintain deep concentration without any thoughts coming into their mind is said to have an unwavering intellect. An unwavering intellect can easily control the mind and all emotions and desires and allow you to be free of ego (I and My). Those who are devoid of ego (I and My) and have no attachment with the world will say they know nothing, nor do they aspire to know anything. Anyone who attains this state of mind is a uniquely exceptional human being and is known to be very wise. Those who claim to know God, and/or claim to be better than most and/or preach all they know and/or perform magic, may actually mislead people by spreading falsehood in order to command respect from the masses. Such people are indeed fraudsters and the bane of spirituality. On the other hand, those who say they know nothing and have nothing to do with Brahma (Knowledge of God) are indeed truly highly realized people who simply mouth the ultimate reality because Brahma is inexpressible. The Knowledge of God and self awareness have the same meaning. For example, a deaf and dumb handicapped person can eat sweets, be aware of its taste but simply cannot utter a single word about the taste of sweets because he is speechless and simply cannot express what he has tasted. He can eat, and he relishes the taste of the sweets but he is speechless and so it is impossible for him to say anything. Whether the taste is good or bad to us, it is the same. If you are speechless we will never know how the sweets tasted. Such is the case with people who know God (Bramahvid) but are speechless about God. A self realized person who is self aware and has become one with Brahma when asked about Brahma will say they do not know Brahma or they may just evade the question entirely. They do so because it is not possible to explain Brahma within the boundaries of words or languages. J ust like a dead body has neither a friend nor a foe, so is the case with one who knows God. Any praise or condemnation, or shouting or entreaties by anyone whether it’s their wife, or their children, or their relatives or the society at large, will not make any difference at all to a self realized person. They are neither pleased nor annoyed. They are detached. They are at peace. They are one. God I am, I am God. Even though they care and even though they are alive, they behave this way because they feel the presence of Brahma (God) everywhere in everything at all times. There is no separation. They love and respect everyone and everything equally. In such a state of mind and self awareness how can they have the feeling of happiness or sadness, high or low, expectations or judgment, prejudism or I and My (ego). (20) The state of being in the realm of non-duality (there is no separation) versus being in the realm of duality (there is separation) is being in a true state of self-awareness. In this state of mind, a Kriya Yoga practitioner does not feel pleasure or pain. It is important to always remember that pleasure and pain represent the two sides of the same coin named duality. One is the shadow of the other. A self aware person does not experience pleasure or pain. That is why Lord Krishna told Arjuna to become self realized through the devoted practice of Kriya Yoga. Knowledge of God is eternal bliss with no pain and with no pleasure. After attaining self awareness, a Kriya Yoga practitioner will always remain ready for the welfare of all the living things. (21-22) It should also to be noted that control over the tongue, a technique to be learnt from Rev. Gurudeva while practicing Kriya Yoga, will destroy all different types of desires, emotions and longings. (23-29) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE SIXTH CHAPTER (Atmasanyamyoga or Abhyas Yoga or Dhyanyoga) A Kriya Yoga practitioner having any sort of desire while performing Kriya Yoga practice is called an attached and desirous person. When a Kriya Yoga practitioner loses all desires and when they become detached, they will be called a Yogi (a true spiritual follower seeking a personal union with God). Our sense organs perform work with the help of our restless mind. The soul is independent and has nothing to do with the work of sense organs. When a Kriya Yoga practitioner becomes self absorbed, they are deemed to be marching forward on the path of yoga also known as a union with God. (1-4) In order to march forward on the path of spirituality, those who practice Kriya Yoga are asked to always keep their focus of attention on their soul. However, some Kriya Yoga practitioners keep on shifting their focus of attention and concentration from one subject to another. Such Kriya Yoga practitioners degrade themselves. Later on they become an enemy of their own soul. Symbolically, a Kriya Yoga practitioner will find themselves waging a war between their wavering mind and their peaceful soul. The soul seeks No-Thing (nothing). The wavering mind seeks Every-Thing. It must be remembered that self awareness is possible only by performing Kriya Yoga with undivided attention, concentration and dedication. (5-6) Kriya Yoga practitioners who have attained self awareness are beyond the bodily feeling of climatic conditions (hot and cold). They are also beyond the mental awareness of pain and pleasure since their state of mind transcends its wavering nature and finds infinite peace, divine bliss and nothingness. When the prana is elevated to the Ajna chakra, the mind stops wavering and returns to its original tranquil state. At this point a Kriya Yoga practitioner attains self realization. (7-8) The light of God illuminates the whole world but the God in oneself is inexpressible. The experience of understanding this inexpressible state of truth is called divine wisdom. When the same is understood fundamentally it is called science. Only a Kriya Yoga practitioner who is satisfied with this wisdom and science can be considered a true Yogi. (9) When the whole world appears to be the manifestation of God no thought of friend or foe can surface. God I am. I am God. All is one, there is no separation. In the experience of the entire universe appearing as the manifestation of God you will only find non-discriminating intellect filled with pure unconditional love and peace with no expectations and no judgment. (10) In the 11th and 12th verses of this chapter, Lord Krishna has analyzed the term Asana (sitting material for Kriya Yoga practice). Please note there is no need for a Kriya Yoga practitioner to use an Asana made of animal skin. In these two verses a certain amount of mystery is involved which needs to be revealed. When a Kriya Yoga practitioner performs pranayama’s, they are generating prana which is also called Ether. Ether is considered to be extremely pure because it is beyond contamination or pollution. This same ether is found in the heart region of the body. When all your concentration and attention is focused in this region, the prana or ether will become fixed in this region and is called Asana. This Asana of ether in the heart region is neither on the top nor on the bottom. It is in the middle. Therefore it is necessary to meditate upon the Anahata chakra. This technique should be learnt from Rev Gurudev. There are two types of Yoga: Karma Yoga (detached deed) and J yana Yoga (wisdom). Hatha Yoga (bodily detached deed) is another name for Karma Yoga since it symbolizes the meeting of air through the right nostril (Ida vein) and air through the left nostril (Pingala vein). Slowly breathing in and out through both nostrils, merging the air in the sinuses and then downwards into and out of the lungs is the power of breath also referred to as the building of prana. In Sanskrit, the word, Ha, means the Sun (symbolizing the right nostril Ida). The word, Tha, means the Moon (symbolizing the left nostril Pingala). These words, Ha and Tha are the roots of Hatha Yoga. The procedure of breathing through the Ida and Pingala veins is called Karma Yoga. So Karma Yoga is also known as Hatha Yoga. One can become one with the ultimate source of God through the dedicated practice of Karma Yoga. People in general are sadly mistaken if they consider Karma Yoga and Hatha Yoga to be different. This misunderstanding has created unnecessary confusion leading to turmoil and much debate. Please note it is sheer foolishness to concentrate your eye sight on the tip of your nose. This can cause a serious headache. In fact, Lord Krishna has instructed Kriya Yoga practitioners to concentrate on the chakras from Muladhara to Ajna chakra while performing internal pranayama’s. (11-12) A Non-Kriya Yoga practitioner cannot claim to be a Yogi just because you wear a saffron robe and or eat vegetarian food. Becoming one with Brahma will allow you to become a real true Yogi. To achieve real salvation, the practice of eight fold yoga is necessary: Discipline, Rules, Practice, Pranayam, Prtyahar (perfection in controlling mind by practicing Kriya), Dhyan (natural meditation by practicing 144 of the best thoughtless pranayams), Dharna (practice of 1,728 of the best thoughtless pranayams) and Samadhi (practice of 20,728 of the best thoughtless pranayams). The internal pranayama only learnt from Rev Gurudeva must be practiced in order to have equanimity of mind and self awareness. Real salvation is possible only through the devoted practice of Kriya Yoga. It is not possible otherwise. (13) God (Paramatma) has no fixed shape. However, in this shloka (verse) Lord Krishna has made the command to offer the mind to the soul (a form of God). Here Lord Krishna says that the performance of various stages of atmakarma in respective order with incorruptible devotion leads to the experience of the soul (Atma) and the Kriya Yoga practitioner will become self-immersed. This is the real meaning of offering the mind to the soul. (14) The Kriya Yoga practitioner who considers all work to be God’s work is indeed availing the stage of being one with the God. Therefore, while eating, the Kriya Yoga practitioner should keep on thinking that God is having food and while asleep you should continue to think that God is asleep. In other words, the Kriya Yoga practitioner should be free from the thought that you are doing something and instead feel like God is indeed the real performer of all things at all times. If you perform all things with this in mind the Kriya Yoga practitioner will be fortunate to start yielding results without delay and will become most careful of what they say, what they think and what they do. Such Kriya Yoga practitioners are very rare indeed. (15-18) Verses 20 to 22 explain the stage of a Kriya Yoga practitioner who has transcended pain and pleasure, profit and loss, contentment and discontentment, attachment and jealousy, expectation and judgment. In order to help people understand better, God has used title words such as content, eternal bliss, and unconditional love for befitting the results of Kriya Yoga. Any Kriya Yoga practitioner who has attained this status cannot say anything because they are just enjoying the eternal bliss which is inexpressible. The memory of eternal bliss is enjoyed during this stage of Kriya Yoga practice and remains long after the practice session is over. This memory of eternal bliss will also remain well after a Kriya Yoga practitioner descends back down to what may be called a normal condition. After a few years of devoted practice of Kriya Yoga, a Kriya Yoga practitioner is able to ascend their prana, quiet their mind and transform into a tranquil state of great prana. This state of great prana is experienced in a subtle form on each of the chakras. If the prana stops its movement in this subtle form, the Kriya Yoga practitioner will die. Even in the condition of conscious Samadhi, the prana continues its movement in a subtle form on the chakras. Conscious Samadhi is attained during successful Kriya Yoga practice. Worldly deeds performed while in a state of conscious Samadhi are fundamentally done in a detached manner of unconditional love. Yogis in this state do not cause bondage or harm of any sort. It is useless to say or write anything about this state of Samadhi. It is, therefore, advised to perform Kriya Yoga with devotion in order to attain this state of conscious Samadhi. Knowing never to perform a painful deed is called perfection. (19-22) The soul is present in all bodies but we do not acknowledge it nor do we keep the focus of our attention on it. Kriya Yoga practitioners, who have been able to stabilize their prana in their Ajna chakra, are able to envision the soul in all bodies. Such people are self aware and have been able to merge with the tranquil prana. They are rid of all discriminations, expectations, judgments and doubts. God is neither different from them nor are they different from God. All are one. There is no separation. God I am. I am God. This is the state of the union with God. (23- 30) The Kriya Yoga practitioner who always remembers God and who always keeps their tongue inverted in the upper back of the inside of the mouth behind the nose holes (Khechari Mudra) will find this posture leads to the constant perfection of keeping their own tongue in this position (Khechari-Siddhi). Once the tongue stays in the upper back of the inside of the mouth, our naughty mind and all desires disappear. This is how you break the first of three knots found in our bodies. This is an achievement in the spiritual world. Those who are self aware (Atmajyani) are called wise. Those who are economically affluent are not happy since they are always afraid of thieves and other wealthier persons who may outshine them. So they are always disturbed. However, people who are self-aware are always blissful and are indeed the treasure house of happiness since they are constantly in union with God. (31-42) Exhaling is death and inhaling is birth. So with each breath in and each breath out we are born and we die. (43-45) Lord Krishna (Enlightened Kutastha) gives sermon to Arjuna (the fire element in our body) in the battle field that is none other than our body. Lord Krishna says “Oh human being, fight the battle to become a Yogi. Do not fight the battle to become a warrior”. It provides ample proof that Lord Krishna does not instruct us to take part in a battle with our physical bodies against other physical bodies. Indeed this battle is being waged inside our body against our mind and our guided sense organs. Kriya Yoga practitioners who have been able to activate their Kutastha by devoted practice of Kriya Yoga are known as true Kriya Yoga practitioners. Those who keep on practicing Kriya Yoga are known as dutiful seekers. Those who have attained real awareness as a result of practicing Kriya Yoga exactly as instructed by Rev Gurudeva are known as truly wise Yogis (J yanis). And those who have attained the tranquil state after practicing Kriya Yoga are known as a truly realized Yogi. The Gita is the sum and substance of the experiences of a Yogi. What Is Gita? Answer nothing but a Yogi himself. During the course of yoga practice, a Kriya Yoga practitioner has a lot of divine experiences. The best of such experiences is to rid themselves of the feeling of ego (I and My). When a Kriya Yoga practitioner has the feeling that the whole universe is replete with nothing but just one element, it is considered to be the feeling of a true realized Yogi who has merged with God. This is what Lord Krishna has explained in the 47th verse of Chapter 6. (46-47) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE SEVENTH CHAPTER (Gyan- Vigyan Yoga) The Prana will merge with Tranquil Prana (God) when you are no longer attached to the ten sense organs. In this condition, the tongue, eyes, lips and mind shed their natural tendencies and become calm and stable. At this point it is possible for you to remember your real experiences with divinity. An expert dancer can dance extremely well with a full pot of water on their head because they have maintained full attention on not dropping the pot of water. In the same way when prana is fixed at the Ajna chakra, a Kriya Yoga practitioner is able to perform worldly activities in a detached manner because they have maintained full attention on the Ajna chakra. Accordingly the Kriya Yoga practitioner will not be subjected to bondage (attachment) on account of the nature of work performed. This can only be possible with perseverance, devotion, patience and regular practice of the Kriya Yoga. (1) In the Gita, Lord Krishna directly gives sermons to Arjuna but on account of ignorance, Arjuna is not able to experience the sermons properly even after literally understanding them. In the same way, salvation is not possible just by the flight of imagination or chanting aloud the names of God by way of outer prayers and mantras. The speech on self realization (liberation) has nothing to do with practical liberation. In order to achieve self realization, the Kriya Yoga practitioner has to learn Kriya Yoga from a true accomplished Rev Gurudeva and practice Kriya Yoga precisely as per the given instructions. (2) A Siddha (a highly advanced Kriya Yoga practitioner) may be reduced to the level of a common man if they violate certain norms or rules set by Rev Gurudeva. Whereas a Mukta (a liberated Kriya Yoga practitioner), can never fall down to a lower level. (3) The living being found in the physical human body constitutes five basic elements (earth, water, fire, ether and air), together with mind, intellect and ego (I and My). All will remain in bondage (attached) on account of Mother Nature (the ultimate power of God which exists everywhere in this mortal world). It must be remembered that the place of mind and intellect is located above the throat chakra (Vishuddhaksha). (4) The Vein of God (Brahmasutra) is also called the Sushumna vein. The Sushumna vein which is located in our spine is beyond the control of Mother Nature. This vein helps the Kriya Yoga practitioner feel the entire cosmos in the form of Prana. Rigveda says: Pranohi Bhagawanishah, Prano Vishnuh Pitamah, Pranen Dharyate Lokah, Sarva Pranamayan J agat. The meaning of these Sanskrit verses given above is that prana is the ultimate self. Prana is the savior because prana is making our physical body a living body in this world. Prana also holds all planets in their perspective orbits so prana and only prana exists in the whole universe. (5-7) God is omnipresent in living and non-living beings. This fact has been elaborated in the 10th chapter of the Gita. The power which detaches you from lust and longings is called the power of Kriya Yoga. Only this power is the real power. Others are false and mortal. (8-11) The human body manifests its features through various modes of communication (usually oral and gestural). This happens according to three qualities in our mind together with the help of your ten sense organs. The first quality is when the body is under the tendency of divinity, and the pious and spiritual expressions are manifested. The second quality is when the body is under the tendency of positive attachments with the world, and lust and its associated expressions are manifested. The third quality is when the body is under the tendency of negative and destructive attachments with the world and filth with all its associated expressions are manifested. Indeed the dominance of these three qualities of living beings (Satwagun, Rajogun and Tamogun) depends on the positioning of prana. When the prana is fixed between the throat chakra (Vishuddhaksha) and the head chakra (Ajna), then spirituality and divinity will dominate. When the prana is fixed between the navel chakra (Manipura) and the throat chakra (Vishuddhaksha), then lust, ego and positive attachments towards the world will dominate. When the prana is positioned below the navel chakra (Manipura), a person becomes overwhelmed by jealousy, violence, hate, greed, etc. It is only because of these three qualities in our mind that this whole world is under the influence of Mother Nature. Mother Nature keeps living beings engaged in lust and longings. It is also because of these three qualities in our mind that living beings are unable to understand the fact that the Soul (Atma) exists separately from the mind and is beyond expression and that the soul is beyond all three of these qualities in the mind. In the same way we cannot see sun rays that shine on objects; we get allured by the various forms created by Mother Nature and lose sight of God within. Indeed this world is the playground where Mother Nature is the only player and everything including living beings become the object of playing. We forget this fact because we are under the influence of these three qualities in our mind. Generally most people consider the soul and God to be separate. Such a misleading assumption is very common. But when a Kriya Yoga practitioner transcends the three qualities in the mind and becomes self realized, Mother Nature no longer remains in existence. No longer does the Kriya Yoga practitioner consider the soul and God separate. At this point it is realized that the soul and God are one of the same. There is no separation. Hence the intellect will no longer be charmed by the magical and attractive play of this mortal world as conducted by Mother Nature. (12-13) Positive attachment to the world (passion of love and pleasure) in the charming form of Mother Nature enchants the whole world and the combination of spiritual and positive attachments are getting allured. This charming form is called the miracle of Mother Nature. Our restless prana is called the image of Mother Nature. Tranquil prana which comes as the result of practicing Kriya Yoga is called God (Purush). The restless and wavering state of prana needs to be stabilized by devoted and regular practice of Kriya Yoga. Practice of Kriya Yoga will get rid of all attachments caused by the illusion of Mother Nature. The front portion of our body is represented by Mother Nature and the back portion of our body is represented by God (Purusha). Practicing with God on the back portion of our body is needed in order to achieve detachment. The technique for this should be learnt directly from Rev Gurudeva. Indeed, all the living and non-living beings are the various forms of God but they are charmed by the spell of Mother Nature. Where ‘I’ is absent, the charm of Mother Nature (Maya) ceases to exist. Maya represents something which does not exist but gives the feeling of existence. It is indeed a great surprise that something which indeed does not exist compels people to believe in its existence. This leaves people helpless. Indeed God does not have a definite form. However many people have created various images of God and worship them. This has occurred because of ego (I and My). When the ego ceases to exist, various images of God will also cease to exist. Accordingly, Maya will also cease to exist for that particular Kriya Yoga practitioner. (14) The feelings which a living being undergoes due to the influence of the ten sense organs are called demonic traits. (15) There are four types of Kriya Yoga practitioners: (1) Those who suffer in the world and experience many agonies so they want to practice Kriya Yoga, (2) Those who long for materialistic wealth (money, etc) so they want to practice Kriya Yoga, (3) Those who are just curious about God so they want to practice Kriya Yoga, and (4) Those who long for self awareness so they want to practice Kriya Yoga. (16) As long as the feeling of ‘I and My’ (ego) remains, doubts will prevail and single focused thoughtless devotion will not occur. When ‘I and My’ cease to exist in the thought process of the Kriya Yoga practitioner, they will not feel like speaking and they will have perfect concentration with no thoughts in their mind and they will feel pure unconditional love, bliss and devotion. When ‘I and My’ cease to exist, who will talk to whom? The wavering mind, the mental chatting will simply stop. At this point the Kriya Yoga practitioner will have achieved the No-Thing. Remember the mind desires Every-Thing and the soul desires nothing (No-Thing). (17) Time (Kaal) is endless. In order to count indivisible time, we try to create boundaries like an hour, a minute, a day and a month for the sake of our own understanding. The process of breaking time is called Sankhya Yoga (Knowledge of Numbers). Commonly a person inhales and exhales 12-15 times a minute. These are called outer pranayama’s and can be considered uncounted breathing (Ajapa-japa) of our prana. This countless breathing determines the age of a living being. When a certain number of breaths have been achieved, the living being leaves the body which means they have died. Therefore a person who takes slower, longer breaths in and out will live longer. Outer pranayama’s lead to ignorance and cannot eliminate desires, whereas inner pranayama’s lead the way to self awareness. Inner pranayama’s can only be learned from a true Rev Gurudeva. If a sufficient number of inner pranayama’s are practiced properly, worldly desires are eradicated. If a Kriya Yoga practitioner dies in a state of no desires and with no attachments, they are not required to be born again. Instead they will remain in perfect bliss. Again, outer pranayama’s cannot eliminate desires, so the person (jeeva) has to take birth again and again in this world. That is why Lord Krishna has used the word “many births” meaning many pranayama’s will have to be performed in order to stop the never ending process of re- birthing. (18-19) Everything is pervaded by Lord Krishna. Whatever we see is the outcome of the creation of Mother Nature, but Lord Krishna does not tell anybody about his activities. If Atmakarma is performed with devotion, the storage power of the mind (Chitta) gets purified and the Sadguru (soul) will experience self realization. The storage power of the mind is also referred to as the physical brain. After that, there is union (Yoga) with God on account of the benediction and teachings from the true Rev Gurudeva. (20-21) Every body is advised to perform Kriya Yoga regularly in order to remain self aware. (22-23) Yoga means the union with God. In this stage, the ego (feeling of ‘I and My’) of a Kriya Yoga practitioner does not exist. Illusion means when something does not exist but in reality it does exist. In the womb, we don’t have the feeling of ‘I and My’ and, therefore, we are completely in the state of communion with God. But when we are born and come into this world, the feeling of ‘I and My’ automatically descends upon us. This is the state in which the living being remains under the charming influence of Mother Nature’s illusion. J ust taking birth, our prana assumes its wavering mind and nature in order to get mixed with this illusory world. We soon start having the feeling of ‘I and My’ and we soon forget our original nature and our communion with God. It’s not long before we start asking ourselves “Who am I”. As long as the human being remains alive, they are unable to understand “Who am I” and “What am I doing here”. When they do not know the answer, no one else can be a greater fool than themselves. (24-25) Those who have over come time know everything (past, present and future). Remember, only a true accomplished Yogi can over come time. (26) In order to know God, one has to become ‘God’ himself. But in order to do so, regular practice of Kriya Yoga (Atmakarma) with unconditional devotion is mandatory. (27) The real sin is when you do nothing but remain attached to the whims and fancies of the ten sense organs. Regular practice of Kriya Yoga with utmost devotion is the real worship which alone can put an end to the slavery of the ten sense organs. Thus once again it underlines the need for regular practice of Kriya Yoga with sincerity and unconditional devotion. (28) Living beings suffering from the disease of attachment will remain attached to the world of the ten sense organs like a leech. The process of transmigration from one body to another body is called death. (29-30) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE EIGHTH CHAPTER (Aksharbrahmayoga) Spirituality means to realize your inner self (spirit/soul-realization). In order to establish the intellect with the soul, we need to have a soul guided intellect. When the prana transcends the Ida (left side passage of the nose used for breathing), the Pingala (right side passage of the nose used for breathing) and the Sushumna (middle passage for inner-breath in the spine) and reaches the Sahashrar (a thousand petals in our head/crown chakra), the Kriya Yoga practitioner will automatically shed the ‘I and My” or ego. In such a state the awareness of the world and the illusion of Mother Nature will also be obliterated. This is a state in which nothing but God is experienced everywhere and in everything. The state in which nothing remains to be accomplished is called the destruction of world. This is when a Kriya Yoga practitioner dies. This is the stage of complete breathlessness. At this time illusion no longer exists. Again, when the prana descends down from the crown chakra (Sahashrar) and then down from the third eye chakra (Ajna), the prana will assume the title of the mind. The mind normally compels a human being to think in terms of I and My. This state is called Creation and Nurture. A living being cannot have the feeling of I and My (creation and nurture) unless they remain under the charming influence of Mother Nature. When the prana of a Kriya Yoga practitioner dwells in either the Ajna chakra or the Sahashrar chakra, it is called the state of inaction or the void. When the prana descends down from the Ajna chakra it is called the state of Creation and Nurture. (1-3) All the specialties including the Glory of God are visible in the Kutastha (third eye) but they will disappear in due course of time if a person does not continue with their devoted practice of Kriya Yoga. (4) If during the practice of Atmakarma, a feeling of a bow shape is experienced between the Muladhara chakra and the Ajna chakra, and if the Kriya Yoga practitioner were then to die during this period of practice, the fortunate Kriya Yoga practitioner will not have to be reborn. (5) The accomplishment of spiritual practice depends on the chief aim of the Kriya Yoga practitioner. For example, King Bharat left his kingdom and went to the forest for spiritual practice. In the forest he got attached to a young deer. Even at the time of death he was worrying about the young deer, so he then had to take birth as a deer in his next birth (incarnation). (6) Whatever cannot be seen is called invisible (Agochar). If something is invisible, one cannot think of it. God is invisible and so God is beyond the realm of thought or imagination. Lord Krishna advised Arjuna to practice Kriya Yoga in order to experience God through the Kutastha (third eye). Being submerged in the experience of the Kutastha can be defined as being in deep meditation (Chintan). (7-8) One thing is very clear, that mere thinking cannot produce any spiritual results. In order to learn the art of real remembrance or self-realization (Chintan or Smaran), one must take refuge at the feet of a true Rev Gurudeva who can show the path which will ensure spontaneous remembrance. There is no other way to contemplate the invisible, the inexpressible and the unthinkable except to become a devoted Kriya Yoga practitioner. The ten sense organs must get rid of their gunas (three qualities of human nature- worldly positive, worldly negative and worldly divine) in order to have fixation of prana in the heart. This technique must be learnt directly from Rev Gurudeva. (9-10) As already discussed earlier, we divide time according to our convenience. Generally a common person inhales and exhales about 21,600 times in the time span of 24 hours. This breathing is called Outer Pranayama. The outer pranayama determines the age of a living being. The Ida vein (left side air passage in the nose used for breathing) represents the Moon and the Pingala vein (Right side passage in the nose used for breathing) represents the Sun. In other words the Ida vein is called the night and the Pingala vein is called the day. Together they are day and night. During the practice of Atmakarma (Kriya Yoga), a Kriya Yoga practitioner may take approximately 43 seconds or more to perform just one Inner Pranayama. So the Kriya Yoga practitioner who is able to convert these 21,600 breaths into around 2,000 Inner Pranayamas per day will become God-Realized. A God-Realized Kriya Yoga practitioner who performs 1,000 Inner Pranayamas during a 12 hour period through the Ida vein and during the next 12 hours performs 1,000 Inner Pranayamas through the Pingala vein will activate the Sushumna vein (crown chakra) and the prana will then flow through the Sushumna vein. At this time the Ida vein and the Pingala vein will be joined together and the prana will start flowing as one through the Sushumna vein (Middle passage for inner-breath in the spine). (11-13) Generally breathing takes place through the Pingala vein during the day and through the Ida vein at night. During the practice of inner pranayama, both veins are joined together and breathing takes place through the Sushumna vein. When the breathing takes place through the Sushumna vein, the prana will become calm and stable (fixed). The stabilization (fixation) of prana cannot be explained therefore it is called the inexpressible state of a Kriya Yoga practitioner. This state is the permanent tranquil state of prana. Yogis who practice Atmakarma enjoy this state 24 hours a day. Increasing the duration of this state is the objective of practicing Atmakarma. Performing 1,000 Inner Pranayamas takes approximately 12 hours. A Yogi performs 2000 Inner Pranayamas during a 24 hour period, 1,000 times in the 12 hours during the day using the Pingala vein and 1,000 times in the 12 hours during the night through the Ida vein. In this way, the days and nights of a Yogi are different from the days and nights of a common person. The movement of prana through the Sushumna vein cannot be explained in words; therefore, it is also called inexpressible. Our human body is made of five elements. While in this state, the five basic elements (earth, water, fire, air and ether) are destroyed freeing the Kriya Yoga practitioner of their ego. However, the prana is beyond destruction. (14-20) A Kriya Yoga practitioner is liberated when they transcend the three qualities of human nature (worldly divine, worldly positive and worldly negative) and are able to go beyond the Ida, Pingala and Sushumna veins. (21) This state of transcending the three qualities is called the state of the Lord and is devoid of ‘I and My’ or ego and is attained through the regular devoted unconditional practice of Atmakarma. To comprehend and to experience this, a person needs to be initiated and guided by a true Rev Gurudeva. (22-23) The path which is followed by a Kriya Yoga practitioner in order to succeed is called detachment (Uttarayan or North Side). Anyone who proceeds on this path will not have to be re- born. If pranayama’s are practiced in a particular order for six months, a Kriya Yoga practitioner will be able to envision the white pious light appearing to be emanating from billions of Suns and Moons in their third eye (Kutastha). Maintaining this uninterrupted contact with the eternal light, a Yogi will be able to experience the smooth flow of calm and tranquil prana up to the crown chakra (Sahashrar Brahmarandhra). Accordingly, they will enjoy the state of remaining submerged in a deep meditation with God. This is only possible with the instruction and benediction of a true Rev Sadaguru (Gurudeva) and the unconditional devoted practice of Atmakarma. (24) Night means darkness or ignorance and dusk means negative energy. The main reason for ignorance is dominance of negative energy. South Side (Dakhinayan) is known as attachment and is the opposite of North Side (Uttarayan) or detachment. During the practice of Kriya Yoga, some Kriya Yoga practitioners see only the moonlight (Chandrajyoti) and so they are born again as a Yogi. J ust like the moon in the sky increases or decreases in size, Kriya Yoga practitioners may die and take re-birth. When a Kriya Yoga practitioner develops an unwillingness to practice Kriya Yoga this state is called Dakshinayan. In order to get rid of this state, the regular practice of pranayama’s with devotion is essential. Those who are not able to overcome this state must be re-born in order to continue with the practice of Kriya Yoga. Later on they will receive benediction from Rev Gurudeva and will be able to practice Kriya Yoga again with devotion and dedication which will culminate into self-realization. (25-26) Normally, a common person will experience approximately 12-15 breaths every minute. Therefore a Kriya Yoga practitioner must be aware and practice Atmakarma with devotion. (27-28) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE NINTH CHAPTER (Rajayoga Or Rajavidyarajaguhyayoga) Raja Yoga is also called Karma Yoga or Sankhya Yoga. Raja means light and Yoga means union. The meaning of Raja Yoga is union with the light of God (Kutastha consciousness). Therefore the yoga which enables the Kriya Yoga practitioner to envision the light of the soul is called Raja Yoga. Devoted practice of Atmakarma (Kriya Yoga) is the only way to envision the light of the soul. Raja Yoga is the pinnacle of Karma Yoga. Please note it is essential to practice Atmakarma without the intention of attaining Raja Yoga through Karma Yoga. It is an extremely secret discipline which cannot be learned or understood by reading or listening. It is therefore, essential to learn by presenting oneself at the feet of a true Rev Gurudeva. (1-3) Lord Krishna says, “Physical body and astral body of all living beings’ emanate from me since I am inexpressible and unchangeable (beyond change). If I do not accompany all physical bodies in the form of prana, there will be no existence at all but I inhabit all the bodies in the form of prana. Thus even though I inhabit all the bodies, I remain detached and separate since I inhabit in the form of prana.” (4) Lord Krishna also says, “Everything seems to be separate from me even though nothing can be formed without me (prana). Indeed all the beings are like garlands being woven by the string of prana. Like the hidden string of the garland, the prana exists in all the physical forms (bodies). I pervade everywhere in the whole universe in the form of prana.” (5) J ust like air exists in the sky but it does not get mixed with the sky; God pervades over every living being but does not get mixed with every living being. This is because unless you are a devoted Kriya Yoga practitioner you may not pay heed to God because of your wavering mind and nature. The special technique of concentration (Dhyan) is learnt from Rev Gurudeva which helps in getting rid of the wavering nature of your mind and thus allowing you to enjoy the stability of prana. (6) Mother Nature is made up of a group of eight components: earth, water, fire, air, ether, mind (Man), intellect (Buddhi) and ego (Ahamkar). Even after death, the soul cannot rid itself of these eight components of Mother Nature. After some time, the soul has to take birth again and again through these eight components of Mother Nature. (7) Prana is the basic element of which a human is composed of. However, humans consider themselves actors because they constantly are getting trapped by the tricks of Mother Nature. Accordingly, all humans face various good or bad outcomes based on their actions and or deeds. No one else but themselves are responsible for their own actions and or deeds. They are responsible for everything that they experience. It is only because of attachments that a human must take birth and die again and again. (8) The inexpressible God is manifested through living beings. In this form, God works under the influence of Mother Nature and appears to be taking birth and gracing death again and again in the form of prana. The same God in an inexpressible state rules over Mother Nature. Therefore, a Kriya Yoga practitioner who is able to stabilize their prana in the Ajna chakra (third eye between eyebrows), can conquer Mother Nature and know all of its mysteries. (9) The mere recital of mantras or religious text is of no avail. The real worship lies in the performance and devoted practice of Atmakarma following the exact instructions of Rev Gurudeva. Practice of Kriya Yoga leads to the stabilization of the tongue, the lips, the eyes, the mind, etc. It is a state of meditation (Dhyana). Mere singing of devotional songs following musical beats will take you nowhere. The main aim of organizing and singing of devotional songs in a group by Chaitanya Mahaprabhu (a saint in India) was to create interest for spirituality in the masses. However it will not lead to liberation. Worship through Omkar Kriya is the real worship of God. (10-14) Therefore, self realization of the soul is only possible through the devoted unconditional practice of Kriya Yoga. (15-19) The place between the Vishuddhaksha chakra (throat) and the Ajna chakra (third eye between eyebrows) is called heaven. The place between the Manipur chakra (navel) and the Vishuddhaksha chakra (throat) is called the mortal world and the place below the Manipur chakra is the lowest in order. These three realms are replete with divine (Sat), worldly positive (Raja) and worldly negative (Tama) qualities respectively. These three gunas led to the formation of three Vedas. A Kriya Yoga practitioner is blessed with certain spiritual prowess (Siddhis) on breaking the knots at the Muladhara chakra (below tail bone), Anahata chakra (heart) and the knot of the tongue (called Khechari Mudra) but this alone is not enough. Upon the stabilizing of the prana from the Vishuddhaksha chakra to the Ajna chakra, a Kriya Yoga practitioner is bestowed with bliss and much spiritual prowess. However, it must be remembered that this is only temporary. If a Kriya Yoga practitioner stops their devoted practice of Kriya Yoga because of strong temptations of this spiritual prowess, they are sure to lose not only their special spiritual prowess very quickly but they will also lose all their previous spiritual attainments from Kriya Yoga. On account of such degradation, a jeeva has to take birth time and time again even after practicing Atmakarma. It is, therefore, imperative to practice Atmakarma without any desire whatsoever. When you practice Atmakarma in a desire less and unconditional manner, the Kriya Yoga practitioner is led to a state where they transcend the three gunas and are liberated once and for all. (20-21) When there is nothing to be worshipped but the prana, all other forms of worship simply lose their significance and therefore, become redundant. So it is necessary to be in contact with a true Rev Gurudeva and to practice Kriya Yoga with unconditional devotion in order to achieve self realization. (22-24) Unconditional devotion is the power of religious practice. Wisdom should be treated as devotion. The real Yogis never propagate themselves. God has enumerated several features of a Kriya Yoga practitioner but those features are not present in a Kriya Yoga practitioner who is bereft of devoted Atmakarma practice. God happily accepts the flowers and or leaves offered with genuine devotion. But do we have genuine devotion? (25-26) By just saying, “I offer this food to God” does not mean anything. By doing this we simply deceive ourselves. If just uttering “I offer this food to God” means offering to God with devotion, then the person doing so should not be able to taste the food items being offered to God. (27) Of course, God should be able to taste all the food being offered since it has been offered but this is not always the case. It must be remembered that God is not an outsider. God dwells in all living things in the form of prana. There is no separation. I am God. God I am. This fact is known only to those who have been able to shed ego (I and My). Such people do not feel the taste of any food since they just eat whatever is given to them. This is the real offering to God. As long as we have such a feeling as “I eat or I do this work”, the real offering to God will not be possible. (28) After offering all Karmas (actions) to God, an accomplished Kriya Yoga practitioner does not have to bear the outcome of their Karmas. This achievement allows the Kriya Yoga practitioner to be in a state of no ego (without I and My). At this point in their Kriya Yoga practice there will be no bondage on account of their Karmas. (29) God says that those who are unconditionally devoted to God are very dear to God. Now the question arises ‘Are non-devotees not also dear to God’? The answer is that God is omnipresent in the form of prana. Therefore all are dear to God. We understand that those who become self-disciplined and unconditionally committed to Kriya Yoga are devoted. But what about those who are deeply rooted into this world and who are committed to worldly material things and ego. Are they not devoted? Does this mean they are not dear to God? Some people assume that God is omnipresent, is the provider of all requirements, resides on the top of a mountain peak, in the sky or in heaven and is pleased only if worshipped. Some people assume that if someone does not worship God but condemns God, that God will be angry. Indeed people, who have such beliefs, know nothing. They are like a deer in a forest which has Kasturi (a fragrant material) hidden in its body. The deer wanders here and there in the forest in search of the fragrance emanating from the Kasturi (a ball shaped muscle which resides at navel of deer) with no knowledge that the fragrance is coming from within the deer itself. It is the result of sheer ignorance. In the same way, human beings do everything they can to search for God. They traverse the earth, climb mountains, navigate the oceans, perform bogus religious sacrifices and rituals but still they fail to recognize God which dwells in each living and non-living thing in the form of prana. A man blinded by his selfish desires worships the God of his own imagination and abuses God when he does not get his desires fulfilled. (30) If thief Ratnakar (the childhood name of Saint Balmiki) was liberated just by uttering the name of God, any body else can also get liberation in the same way but it is not so easy. This is only good for a story since it is far from reality. In order to be liberated, one has to practice Atmakarma with unconditional devotion. And that is precisely what the Saint named Balmiki performed. The physical body is made up of bones and flesh and is not called a Saint. The real Saint (Sadhu) is called prana. The mind that is attached to the ten sense organs is called a fake Saint. Only those who are truly unconditionally committed and disciplined to Kriya Yoga (self- absorbed) are true Saints and the rest are fake Saints. (31) When the real knowledge of ‘Sarva brahmamayan jagat’ (the world is replete with God everywhere) descends upon a Kriya Yoga practitioner, this painful world becomes the provider of bliss. God says that a human being or any living thing receives pain or pleasure from this world because of their attachments with this world. They become a prisoner. They become the slave of their minds. So our experiences become false. When we are happy, we praise God and the world but the moment we are sad, we criticize God and the world. In other words the experiences of the attached persons from this world keep on changing since they remain slaves to their minds which are bound to have false experiences. So a Kriya Yoga practitioner being the slave of the mind considers falsehood as the truth. (32-33) Manmana - one who is self absorbed. Madyaji - one who practices Atmakarma (Kriya Yoga). Mam Namaskuru - one who bows to ‘Self’ with ‘Omkar Kriya’. Matparayan - one who knows nothing but Atma (soul) i.e. ‘Sarva Brahmamayan J agat’ (the world is replete with nothing but God) is always experienced by such people. (34) Spiritual Explanation By Rev. Yogiraj Shyamacharan Lahiri THE TENTH CHAPTER (Vibhooti Yoga) The Kriya Yoga practitioner who is able to see the light by devoted practice of Atmakarma is called a Sage. There are people who falsely give themselves the titles of a Sage or Paramahan, etc. On the other hand there are genuine Sages who are self aware but they guard themselves against all publicity and such man-made titles. (1-2) Most often they are householders unknown to many. It is important to understand that prana is the Soul (Atma) and is the shadow of God. Calm and stable prana is called the Ultimate Self God. All Kriya Yoga practitioners have some stable prana. Basically this tranquil, stable prana or stable Mother Nature is the foundation of the prana in a human body. As long as a Kriya Yoga practitioner is able to merge their acquired prana with their tranquil, stable prana by way of devoted practice of Kriya Yoga, the mind will become calm and unwavering. However, if a Kriya Yoga practitioner is unable to merge their acquired prana with their tranquil, stable prana by way of the devoted practice of Kriya Yoga, there is the possibility of reverting back to an unstable, wavering mind which can be the degradation of a Kriya Yoga practitioner. In all three realms, prana is a life giving substance. In the absence of prana, everything is dead. This is the meaning of ‘Sarvaloka Maheshwor’ (Only God exists). (3) The next two verses in the Gita explain the terms ‘With-Brahma’ and ‘Without- Brahma’ states of prana. Also, the word ‘buddhi’ means stable memory (Atmabuddhi). On having stable memory, genuine peace can be achieved. However, if the mind of a Kriya Yoga practitioner with buddhi (intellect) begins to waver, their mind (chitta) will also become unstable. Please note the meaning of ‘Nasti buddhiryuktasya’ is wisdom (J yan) which also means permanent awareness. True awareness is not possible without the devoted practice of Karma Yoga (detachment). When there is genuine awareness, the feeling of ‘I and My’ disappears and the Kriya Yoga practitioner experiences tranquil, stable prana which allows a Kriya Yoga practitioner to become self disciplined. Forgiveness (Kshama) means you are without anger and that you remain tolerant and very understanding. Forgiveness is a very important achievement. We must be able to forgive all because no one would hurt us if they really knew who we truly are. We are all God. There is no separation. We are all one. We are all prana. So if someone hurts us, we must forgive them for they do not know what they are doing. A good example is when we bite our own tongue. Since both our teeth and our tongue belong to the same body we do not get annoyed. In the same way, when there is self awareness the whole universe becomes inseparable. When nothing is separate who can be angry with whom? This is the meaning of one of Mother Nature’s miracles i.e. self awareness. When there is self awareness, attachments are destroyed and the Kriya Yoga practitioner unconditionally becomes full of forgiveness. Satya (Truth) means it is inexpressible since it cannot be expressed by written or oral communication. It is something you have to experience to understand it. Because of our innocent ignorance, whatever we see or know of this world appears to be true but in fact everything is false just like your shadow is truly not you. Only God is truth, everything else is the manifestation of falsehood. Dama means to subdue the outer and inner sense-organs. It is not possible without wisdom and wisdom is not possible without the devoted unconditional practice of Kriya Yoga. Shama (Discipline) means attainment of Peace. Only when a Kriya Yoga practitioner can properly control the ten sense organs, will they achieve real genuine Peace. The mere chanting of ‘Om Shanti’ or ‘Peace, Let there be Peace’ will be of no help in achieving Peace. Moha (Attachment) especially means the feeling of ‘I and My’ or ego. Ahimsa (Non-violence) means the state of fearlessness. When there is wisdom and nothing to be feared, there is no violence. This is the real genuine non-violence. Samata means to see everything without bias. When the Kriya Yoga practitioner is blissful (submerged with the feeling of God), equanimity of the mind is possible. Tapa means to stabilize the prana in the Ajna chakra. Dana (Donation) means anything unconditionally offered for only the benefit of other people without the desire of receiving anything in return in any form whatsoever. Yash (Fame) means remaining self-absorbed in ones personal practice of Kriya Yoga. Ayasha (Insult) means remaining attached to the world and ignoring the Soul (Self). (4- 5) God is free from desires. God is beyond any desire or non-desire. In order to understand this mystery, it is necessary to keep on practicing Kriya Yoga with unconditional devotion. In the course of time, everything will be revealed. It is not possible to explain it in words. (6) Vibhooti (Glory) means the state of perfection of Khechari i.e. Shambhabi Mudra which can only be learnt at the feet of Rev Gurudeva. (7) Madgat Prana (Calm and Stable) means the stabilization of the prana, which will calm the wavering mind. As the fish cannot survive without water, so living things cannot exist without prana. Therefore, it is advised to be self-disciplined and to always remain in that state. (8-13) With the benediction from a true Rev Gurudeva (Sadguru), a Kriya Yoga practitioner experiences everything during the course of their practice of Atmakarma. Only then will the Kriya Yoga practitioner genuinely understand the gospels of Lord Krishna in the Gita. Divine means a Kriya Yoga practitioner has been able to perfect the work of the tongue (the Khechari Mudra) and has been able to stabilize the prana in the Ajna chakra. Demon means those who are just the reverse of the Divine. (14) Only by the devoted unconditional practice of Atmakarma, will the Kriya Yoga practitioner be able to remain self-absorbed. As long as the ‘I and My’ continue to torture the Kriya Yoga practitioner, it will not be possible to become self-absorbed. Therefore, it is recommended to continue to practice Atmakarma with 100% undivided devotion. (15). Vibhooti (Glory) again explains when a Kriya Yoga practitioner is endowed with spiritual prowess as a result of devoted Atmakarma practice including attention in the place between eyebrows (seeing the Kutastha in Shabhabi Mudra). The world we live in is the outcome of the great hidden Kutastha. So the nature of the world is in reverse (opposite). The inner or outer focus of a Kriya Yoga practitioner is the outcome of the bright lights of the awakened Kutastha. As long as a Kriya Yoga practitioner is not able to achieve this state, they will not understand it. Therefore it is recommended to practice Atmakarma harboring no desire at all. Arjuna asked Lord Krishna “Whether he should practice Atmakarma with the desire for glories (spiritual prowess) or should he practice without any desire?” The Lord replied “Atmakarma should be practiced without any desire whatsoever”. (16) In the initial stage of spiritual practice (Sadhana) the Kriya Yoga practitioner is crippled with attachment and duality. Even while performing Atmakarma, the mind remains wavering. Along with it, there are numerous doubts. Even doubts regarding the effectiveness of Atmakarma for the achievement of self-realization linger upon the mental horizon of the Kriya Yoga practitioner. It is for this reason that God was requested to explain his glories (spiritual prowess). These glories should be felt by the dynamic mind and not the open eyes. Indeed nothing but God exists within but still the Kriya Yoga practitioner who is still attached to the ten sense organs will not be able to understand it. J ust like a child who sees their own image in the mirror but thinks that the image does not belong to them; in the same way, when the Kriya Yoga practitioner sees their own self in their Kutastha, they think that what they see in their own Kutastha is something else. This feeling is the state of duality. Thinking you are separated even though you are not separated is due to the state of duality. When a Kriya Yoga practitioner experiences bliss and gets lost while watching their own luminous form in the Kutastha, they feel one with the whole universe. They no longer experience separation. This experience is only possible through the devoted practice of Atmakarma. (17) Lord Krishna (Kutastha) says, “Whatever is visible in this world is nothing but my glories.” These glories are light and are a life giving substance. God is present in all forms by way of prana. So God is very much present within our bodies and this is glory. The salient glories are being explained here. (18) All bodies with life force are in the inexpressible form before birth and after death. Something of which the beginning, middle and the end states are inexpressible is called God. We are unaware of our state before birth (beginning) and after death (ending) because of innocent ignorance. Even though we (prana) are inexpressible, we consider ourselves to be expressed. If we pay a little attention, this statement can be understood with proof. When we inhale, the prana goes in and when we exhale, the prana goes out. When living beings in general and human beings in particular inhale, the breath reaches the destined place and sometimes there is a pause for a little while. Similarly, the same pause sometimes takes place when human beings exhale. This state is inexpressible. In the case of a common person this pause is momentary and unconscious but in the case of a true Yogi this pause after the inhale and also after the exhale is much longer and is very much conscious. The place of pause is not known to a common person because of the wavering mind. A common person just understands inhaling and exhaling but a Kriya Yoga practitioner experiences all three inexpressible states. In such a state the feeling of ‘I and My’ disappears and only the experience of the inexpressible prana remains. The mind becomes unwavering and the Kriya Yoga practitioner experiences a calm blissful state of peace and nothingness. All the pains and traumas of the world are due to the false ego. It is because of this ego that the state of duality and doubts exists. Only through the devoted practice of Atmakarma, is the state of stability in prana experienced which destroys the ego (the feeling of I and My). Therefore it is very important that we practice Atmakarma on a regular basis. (19-20) In these two verses of the Gita the experience of Glories has been explained but can only be experienced through the devoted practice of Atmakarma. It cannot be experienced by written or oral communication. (21-22) Both the nectar and the poison are present in our bodies. With the practice of internal pranayamas, there is an awakening of the serpentine power called the Kundalini. The power of the Kundalini provides the self awareness and the knowledge that a human being is not subject to death. Atmakarma is nothing but the legendary ocean churning (story given in Hindu books called Vishnu Puran as Samudra Manthan). Inhaling is the force of the divine and exhaling is the force of the demons. For churning, both of these forces are required. As a result of churning, the horse named ‘Uchchaishrava’ and the elephant named ‘Airavata’ become visible in the Kutastha. Experiencing the snake in Kutastha is also a glory of the Lord which should be discarded. (23- 30) Vada means the unnecessary talk without curiosity from either side. J alpa means something to be contradicted with the help of reasoning (logic) and establishing it on an equal level. Vitanda means the unnecessary effort to push or express one’s right or wrong notions on others. (31-32) Silence is indeed a mysterious subject because the Kriya Yoga practitioner forgets about ‘I and My’ in this state. This is the feature of real silence. (33-37) The seed is indeed the subtle state of a plant. Without the seed, the existence of a plant is not possible. The prana is the seed for us. Whatever is the cause of existence of a thing is the prana of that thing. Without the prana, the thing ceases to exist. The prana of water is the quality of its liquid state. In the absence of its liquid character, the water ceases to exist as water. The element of water which maintains its liquid character is considered its prana. Though we may refer to ‘I and My’ while we discuss something, we are indeed nothing but prana. Nothing can be formed without prana. God is the tranquil, stable prana of our prana. Because of this fact realized people say “God is Omnipresent”. (38) The whole universe is present in our body in the most subtle way. The world before our eyes and the whole cosmos is present inside the body made up of five basic elements. The inside and outside worlds are equal but in order to have practical awareness, a Kriya Yoga practitioner must perform Atmakarma with devotion. (39) God is without an end and so are his great glories. (40) Kutastha is the expressed form of God. The rest is the inexpressible form of God. In the inexpressible form there exists neither the sight nor the spectator. Lord Krishna gave a final blow to the state of duality which was torturing Arjuna and, therefore, Lord Krishna instructed Arjuna to focus on nothing but God: ‘Ekai sadhe sava sadhe, sava sadhe sava jaya’. This statement means if one were to focus on just one thing, God, that one will be perfected. Having perfected that one thing, the whole body and mind is automatically perfected. For the well being of a tree, only the root needs to be watered and not the whole tree including all the leaves. (41) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE ELEVENTH CHAPTER (Vishwaroopadarshanayoga) This chapter deals exhaustively with the direct experience of self awareness which is enjoyed by a Kriya Yoga practitioner through the benediction and instruction of Rev Gurudeva. (1-4) The whole universe is situated within our body itself but it can only be experienced after achieving self awareness. Ekatra Sthir means remaining stable at only one place at one time. In order to have self-awareness, there is no need of going on a pilgrimage, or to caves, or mountains, or rivers, etc. All knowledge is within. There is no separation. Whatever is to be visualized or known is made possible only by the devoted practice of Atmakarma. (5-7) When Rev Gurudeva offers the wisdom of the third eye (opening of Kutastha), only then is it possible for a Kriya Yoga practitioner to look inward (Antarmukhi) and focus on their true soul. (8) Hari means one who redeems or sets oneself free from sin. Following the gospels of Lord Krishna, Arjuna visualized his own self at the centre of the Kutastha with the help of the opening of the wisdom of the third eye. (9-10) Here the Kriya Yoga practitioner experiences ‘Sarva Brahmamayam J agat’ i.e. the world is replete with nothing but God. On experiencing the spiritual prowess by dint of practice of Atmakarma, the Kriya Yoga practitioner started bowing to himself by performing ‘Omkar Kriya’. (11-15) The world itself is a form of God for those fortunate Kriya Yoga practitioners who experience nothing but the Brahma. Therefore the whole universe is dotted with only God. Accordingly you will always experience unity in diversity. (16-17). God is away from the beginning and the end because its beginning, middle and end are inexpressible. After experiencing God, a Kriya Yoga practitioner will also be away from the beginning and the end because they too will become inexpressible. (18-19) In the second chapter Arjuna was haunted with the question “How can I overwhelm and control the ten sense organs?” After achieving self awareness, Arjuna feels that the ten sense organs have automatically become weak. After they become weak, there is no need to fight them. They can easily be tamed and controlled. In other words, the wavering mind creates the feeling of ‘I and My’ and creates attachment to the ten sense organs. Therefore, in the beginning it is better not to fight with the ten sense organs. Rather the Kriya Yoga practitioner should rigorously perform many devoted thoughtless pranayamas in order to fight the wavering mind. Accordingly, this practice will automatically make the ten sense organs weak and the false sense of ‘I and My’ will start waning. As long as ‘I and My’ or ego remains, attachment to the body and the world will remain. When self awareness is achieved, attachment will automatically cease to exist and the false sense of “I and My” will be gone. (20-30) As a river falls into an ocean and an insect is burnt by the flame of a lamp, so will a living being also become submerged into nothingness known as manually calculated Time (Kaal) into Nature’s Countless Time (Maha Kaal) or death. (31) A common person inhales and exhales approximately 21,600 times in a day (24 hours). This normal regular breathing is called external pranayama (Ajapa-japa). Those that have learnt the technique of internal pranayama from Rev Gurudeva and have been able to reduce the number of daily inhalations and exhalations to the desired level, will no longer be afraid of Countless Time (Maha Kaal) or death. Such timeless Kriya Yoga practitioners will have the special prowess to grace death according to their own timing and their own likes. Therefore, they become free from the common death of a common person. (32) When the luminous soul comes into the gamut of the experiences of a Kriya Yoga practitioner, all of the ten sense organs become quiet along with all their gunas. Mother Nature will also withdraw its magical spell (Maya) from the Kriya Yoga practitioner. With the strength you receive from practicing Atmakarma, when a Kriya Yoga practitioner starts fighting with their own wavering mind, the internal and external qualities start fighting against each other. Sometimes the Kriya Yoga practitioner seems to be winning and at other times the wavering mind seems to be winning. A Kriya Yoga practitioner should ignore this battle of the gunas and focus solely on their devoted unconditional practice of Atmakarma. The Kriya Yoga practitioner should consider themselves to be an instrument of Atmakarma and thus winning the battle over the wavering mind will occur automatically. (33) Before the lordliness of God, the mind driven ten sense organs cannot dominate the living being any longer. In such a situation everything becomes automatically disciplined. So then the Lord says to Arjuna, “I have already subdued (killed) them, you (the Kriya Yoga practitioner) have to claim your right over them by dint of Atmakarma.” In other words, the Lord advises the Kriya Yoga practitioner to practice Atmakarma unconditionally in order to stabilize the prana in its various forms. (34-35). Adidev means that which has given birth to the five elements (earth, water, fire, air and ether). Shunya dhatur bhved Pranah means the void i.e. the ether which in its ultimate form is a calm and stable prana (Here it is recommended to read the commentary of Lahiri Baba on the Kabir Gita). This calm and stable prana is known as a great ether (Paravyoma). It gives birth to the air, the air gives birth to the fire, the fire gives birth to the water and the water gives birth to the earth. This statement is entirely scientific. Thus the calm and stable prana is the creator (predecessor) of all of the five elements. Purana means that of which the beginning, middle and the end are inexpressible i.e. God or a calm and stable prana. Laya Sthana means the state where all the adjectives lose their identities since everything appears to be the same. This is the state of being self-absorbed. This is the state of achieving nothingness (No-Thing). J yata means a person who is self aware but is so humble that others (common people) do not know that this person is self aware. A devoted Kriya Yoga practitioner who successfully experiences calm and tranquil prana will become calm and tranquil prana. J yatavya means to know the soul (self). In this world, nothing is worth explaining except the soul. There is no need to go anywhere. A devoted Kriya Yoga practitioner can find God in their own body (temple) with the aid of regular unconditional practice of Atmakarma. Together with the benediction and instructions from Rev Gurudeva, you will realize God is within. God I am. I am God. There is no separation. Paramdham means to stabilize the prana in the Kutastha. Stabilization of the prana (Atma) in the Kutastha depends entirely on the quality and the quantity of Atmakarma practice performed by the Kriya Yoga practitioner. (36-39) Together with the practice of Omka Kriya learnt from Rev Gurudeva, the Kriya Yoga practitioner will learn to bow to themselves. Omkar Kriya will increase their inner pleasure and will help them feel like practicing Kriya Yoga (Atmakarma) again and again on a regular basis. (40) All of us are the form of our souls. Essentially we really do not have any name or address but in this world we are given names and given an address. Thus we get trapped in the quagmire of ‘I and My’ or ego, which leads to our own self torture due to wrong notions of emotional high and lows, judgment for and against, expectations, pleasure and pain, etc. All of this is because we do not know our real self. (41-42) When there is none other than the omnipresent God, who can be greater than God? (43) A devoted Kriya Yoga practitioner who unconditionally performs Atmakarma (Kriya- Pranayama) on the six chakras will become enamored with the energetic lightful glorious form of God in the Kutastha (third eye). It is impossible to write or explain what they experience. After seeing the Supreme bright lights (Purushottam) form of God in their Kutastha, their awareness of the omnipresent form of God takes place automatically. After that the Kriya Yoga practitioner will have the desire to see that lightful glorious form of God again and again. (44-46) Lord Krishna says that His omnipresent form was seen by none other than Arjuna. This means Arjuna experienced God within himself by achieving stable and calm prana (soul) and nothing else. It is the ultimate truth that God resides in all forms (bodies) but common people don’t understand it nor do they try to understand it because of their uncontrolled wavering minds. It is rare that anyone can become a Kriya Yoga practitioner and perform the work of their own soul (Atma Kriya) unless they perform Kriya Yoga (Atmakarma). If they perform Kriya Yoga the prana will become stabilized and the Kriya Yoga practitioner will be able to experience God within. If anybody claims to have seen God within without performing Kriya Yoga (Atmakarma) on a regular basis, they should be instantly and doubtlessly considered to be a cheat and a fraud. (47) This verse highlights the fact that there is no other spiritual practice except Atmakarma in order to achieve self realization (Atma J yna). Atmakarma must be practiced with an undivided devotion and a true divine spiritual motive (Bhava). Many Kriya Yoga practitioners have achieved self realization through the devoted practice of Atmakarma. It should be noted that if Atmakarma is practiced without unconditional devotion and without true dedication and or in a mechanical way (like a machine), the desired results (effects) will not occur. (48) Manushya Murti or Purushottam form means it is devoid of the feeling of ‘I and My’ or ego. In this state there is neither any form nor any shape. In this state the Kriya Yoga practitioner sees the omnipresent form of God and is endowed with the supernatural qualities of God. However, it must be remembered that this is not a permanent state since the mind gets submerged with the prana on a temporary basis and therefore it does not get destroyed. Please note the no-mind state does not become permanent, it is just a temporary phenomenon. The mind again may be subjected to degradation. Again, the Kriya Yoga practitioner may become tortured by duality. Therefore the devoted unconditional practice of Atmakarma should not be stopped or reduced. Rather the devoted practice of Kriya Yoga (Atmakarma) must be maintained and systematically enhanced with the help of Rev Gurudeva. (49-51) Provided that the Kriya Yoga practitioner is unconditionally devoted to the practice of Atmakarma, the merciful Rev Gurudeva bestows a very special state of being upon the Kriya Yoga practitioner that is even impossible for the heavenly ones to bestow. Therefore it is our fundamental duty to consign this highly scarce human body to the devoted practice of Kriya Yoga. (52-53) Mana (mind) is the name of an unstable and wavering state of prana. When the prana becomes stabilized, the wavering mind will become calm and is then called the soul (atma). As long as the wavering tendency of the mind is not completely eliminated, single focused devotion (Ananya or Abyabhicharini Bhakti) cannot be achieved. The entire Gita stresses the devoted practice of Kriya Yoga. Stabilize your prana by practicing Kriya Yoga unconditionally and you will experience soul realization. (54) If the question were to arise in respect to the type of spiritual practice required to achieve self realization, the answer would be “There is no other type of spiritual practice required to achieve self realization other than Atmakarma which can only be learnt from a true Guru (Realized Soul). A Kriya Yoga practitioner will experience the omnipresent form of God through the devoted unconditional practice of nothing but Kriya Yoga (Atmakarma).” (55) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE TWELFTH CHAPTER (Bhakti Yoga) On the strength of the blessings from Rev Gurudeva a Kriya Yoga practitioner who is able to envision the Kutastha, will either remain in that state or try to remain in that state. Uttering or writing the word ‘Brahma’ (God) is an outwardly phenomenon. For a Kriya Yoga practitioner the word Brahma does not mean Brahma indeed. For a Kriya Yoga practitioner the word Brahma is the name of a particular state of being. Soldier Arjuna asks Lord Krishna “Who is better? Those who are always Kutastha centered or those who keep on uttering the word ‘God’ in order to show off?” (1) Lord Krishna (Kutastha) answers “Samadhi is not possible without keeping the ten sense organs under control. Only Kriya Yoga practitioners can experience Samadhi and control the ten sense organs through the practice of devoted Kriya Yoga by knowing or experiencing God within and if they have attained equanimity of mind and are immersed in the state of having the feeling that there is nothing but God everywhere in the world and if someone asks them, they keep quiet, pretend ignorance or turn the direction of conversation away.” (2-3) It is a mistake to say that God has a physical form such as a human body or a statue. God is beyond all physical expression and physical form. It is also a mistake to say that God has no form since God is present in the subtle form of all forms whether living or non- living. Similarly God cannot be termed as having a shape or being shapeless. God is indeed in many shapes as well as shapeless. As long as we have the feeling of ‘I and My’, common people will express God in a possessed form or shape. However, when prana is stabilized and becomes calm, the Kriya Yoga practitioner is freed from ‘I and My’, and then God is viewed as form less. God I am. I am God. We cannot understand God just by reading religious treatises (Shastra) or by discussing God. Nothing but the unconditional devoted practice of Atmakarma will help a Kriya Yoga practitioner achieve the state of experiencing God within. Only the Kutastha which is made up of the five basic elements remains eternally unchanged in our body. (4) Why are most people unhappy? Most people are unhappy because of a lack of knowledge. If a person does not practice Atmakarma they will continue to remain deprived of the experience of an awakened Kutastha (the source of eternal bliss). In essence, a person is unhappy until they experience eternal bliss. (5) Turning away from the ten sense organs, sacrificing the outcome of your work and remaining self absorbed are the prerequisites for a Kriya Yoga practitioner to achieve the state of offering all their work to God. If you consider God to be without form, whom can you offer all your work to? How can you meditate upon someone without a form? So there can be no meditation (Dhyana) without seeing or having a practical experience. Only through the performance of 1728 perfect, unconditional and thoughtless pranayamas can a Kriya Yoga practitioner envision the active form of the Kutastha (third eye) and have the automatic state of deep meditation (Dhyana) and eternal bliss. Prana all by itself is God. If prana is stabilized in the head (Ajna chakra) the fear of death disappears. Therefore nothing but prana is said to be the real liberator. (6-7) This shloka explains the state of a Kriya Yoga practitioner who overcomes ‘I and My’ or ego because of their devoted practice of Atmakarma. Due to the stabilization of prana, a Kriya Yoga practitioner experiences the omnipresent form of God and will be immersed in that feeling. However, after some time, the mind of a Kriya Yoga practitioner can again revert to its wavering mind tendency as their prana becomes unstable. So God advises to continue the practice of Kriya Yoga to maintain the stabilization of prana which will cause the wavering mind tendency to disappear. (8-9) Our main deed with God is to practice Kriya Yoga (Atmakarma). It is only through the practice of Atmakarma that a Kriya Yoga practitioner is able to experience the omnipresent form of God. However, there are other duties that a Kriya Yoga practitioner will receive with the blessings from Rev Gurudeva. The real concentration has already been dwelt upon. Performing 12 pure thoughtless pranayamas will lead to perfection in Kriya Yoga practice (Pratyahar), performing 144 such pranayamas will lead to divine thought (Dharana), performing 1,728 such pranayamas will lead to real Meditation (Dhyana) and performing 20,736 such pranayamas will lead to Samadhi. After Samadhi, a Kriya Yoga practitioner will become free from all desires and will find themselves in a calm and stable or blissful state of being. (10-11) There is no end to the worldly enjoyments derived through the ten sense organs. It is also true that peace can only be enjoyed after getting rid of worldly enjoyments received through the ten sense organs. The pleasures and pains achieved through the ten sense organs can chase a person to hell and or to heaven. Therefore, it is advised to practice Kriya Yoga in order to rid oneself of the inclination of sensual enjoyments (Bhog). The blissful Kriya Yoga practitioner will remain unruffled and level headed even in the face of pleasure and pain, hot and cold, praise and insult, emotional highs and lows, etc. (12) Kriya Yoga practitioners truly devoted to God are devoid of jealousy, judgment, expectations, have equanimity of vision, are merciful, detached, ever content, tolerant, have a controlled intellect, are doubtless, forgiving, and stable. With the blessings from Rev Gurudeva, a Kriya Yoga practitioner will progress in their practice of Atmakarma and will be endowed with all these virtues. Without these virtues, it is impossible to be dear to God. Such Yogis tend to hide themselves. Only those who have attained these virtues can recognize such a Yogi. They do not need any proof. Nirmam means one who is free from ‘I and My’ or ego. Nirhankar means egoless. Those who feel themselves like an atom in the world. If we are all inter-connected by atoms, then there is no separation. Therefore ego should not exist. Without self realization, no one can be forgiving. Without the practice of Kriya Yoga, no one can have self realization. Ever content means those who are content without taking or giving i.e. self absorbed. Only if you get rid of greed, will you ever be content and experience the stabilization of prana. Sanyat Chitta means one who forever has been able to stabilize their prana. Manobuddhi Samarpankari means one who is self immersed, is dear to God and God is dear to them. When there is none other than God, who else will be dear to whom? These verses (Shlokas) explain the peculiar state of a stable and calm Kriya Yoga practitioner. A Kriya Yoga practitioner, who performs all their worldly work in a detached manner and behaves like an ordinary person before common people, is indeed a real spiritual seeker (Yogi). (13) Such a Yogi, who has transcended good and bad, does not harm anybody and nobody will harm them, they will have no expectations or judgments from anybody or to anybody. (14- 15) A Kriya Yoga practitioner who has been able to stabilize their prana in the Ajna chakra is really indifferent (Udaseen). This indifferent state is availed as a result of the blessings from Rev Gurudeva. Generally, people think that indifference means sadness, outer sacrifice or non-accumulation. A Yogi without determination and non-determination (Samkalp-Vikalp) has no desire at all. J ust as a leaf seems to be moving on account of the wind but really has no desire of its own, the same will apply to a realized soul (Yogi). They appear to be performing worldly activities by being inspired by God but in reality they neither have any desire, nor non-desire of their own. (16-17) It is not necessary to desert one’s wife, offspring, or members of the family in order to attain self realization. The real Yogi or Kriya Yoga devotee is one who remains mentally aloof even though they may physically live in a palace ostensibly enjoying all the royal luxuries. Such a Kriya Yoga practitioner is considered to be brave. Even while inhabiting their own home, a person can make sacrifices and remain detached. To prove this point, King J anak is a perfect example. Suppose you desert your family in order to perform some sort of spiritual practice. In this case, your mind which is filled with dirt and lust will accompany you wherever you go. If the mind is filled with dirt and lust, greed and other attachments, there is no benefit whether you go to the forest, to a mountain cave, to a place of pilgrimage or anywhere. The sum and substance is a household is the best place for spiritual practice. If one practices Kriya Yoga secretly, there will be no hindrance. Without any hindrance there will be no sacrifice. (18-19) Lord Krishna explains that a Kriya Yoga practitioner who performs Kriya Yoga with devotion is a darling person. J ust like a person who has lost their only son in a winter storm will not feel the chill of the winter weather, a Kriya Yoga practitioner who is always self-immersed will not feel any sort of disturbance whether physical, mental or bodily. (20) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE THIRTEENTH CHAPTER (Kshetrakshetragyayoga) The human body is called the Field (Kshetra) and the soul inhabiting the body is called the Farmer (Kshetragya). Kriya Yoga (Atmakarma) is called Cultivation (Kshetran). Pranayama is the main tool used in cultivation of the human body (field). King J anak performed this sort of cultivation (internal pranayama is the main component of Atmakarma) and was bestowed with his daughter Sita (self awareness i.e. Atmavidya). The eminent Yogi of Bengal Rev. Ramprasad Sen once remarked “Oh! Foolish mind, you do not know the art of cultivation.” (1-4) When we look at anything within the subject of attachment, it is called a defect. When the prana flows smoothly through the Sushumna vein, real detachment takes place. The technique of stabilizing the prana can only be learnt with the teaching of a true Rev Gurudeva. (5) Real purification of the body and soul is not possible through the chanting of mantras or by practicing outer religious ceremonies or sacrifices. Real purification is only to be learnt from a true Rev Gurudeva. (6-7) There is no place isolated in the whole universe because wherever the Kriya Yoga practitioner may go, their impure wavering mind will accompany them. Lord Krishna advises we should live in an isolated place. Now the question arises “How do we find such an isolated place?” The answer is “Inside the human body there is an isolated place where the mind loses its identity and upon arriving in this place a Kriya Yoga practitioner will no longer have the feeling of ‘I and My’ or ego. In this state a Kriya Yoga practitioner becomes Shiva. With the blessings from Rev Gurudeva, if a Kriya Yoga practitioner practices Kriya Yoga unconditionally, the prana will become stabilized and the prana will start flowing through the Sushumna vein. The Sushumna vein is the isolated place where the mind loses its identity. Those who inhabit the Sushumna vein are indeed one with God. God I am. I am God. However, common people are trapped in a quagmire in this dishonest world and, therefore they keep thinking in terms of pleasure and pain. Since common people remain deeply attached to this world, they allow themselves to be relegated to the status of being lost. In vain, they in error, try helplessly to find this so called isolated place (the Sushumna vein) in the outside world. They do not even try to learn the truth. If a person tries to become one with God after having awareness of this isolated place where their mind loses its identity, they will be freed from all their pains. After finding this isolated place, their birth as a human being will be treated as a success and they will become a liberated soul. But such a motive and such a feeling is not found in the heart of all human beings. So many people are lost to such an extent that they close their eyes to self awareness and make a determined effort to alleviate economic poverty. The Gita is a treatise which talks about everything that can be conceived by the human mind. Therefore it is called the divine essence of all the religious treatises. The saints have treated Shrimad Bhagvad Gita to be pervading all the philosophical books. This treatise does not criticize any caste or community and this treatise is not opposed to any religion. It is really difficult to be conferred with any benediction from the Shrimad Bhagvad Gita. (8-13) God is beyond truth and falsehood. It is not possible for a common man to understand God. Only the Mahatmas are truly aware of God. When asked, these Mahatmas do not deliver a lecture because in truth God is beyond any definition. God can only be experienced or realized from within. So the Mahatmas are kind enough to bestow upon the seeker the practice of Kriya Yoga (Atmakarma) which if performed unconditionally with devotion, in time, Atmakarma will ensure self realization. (13). Those who become self realized (Kshetragya) will remain self absorbed and will know everything past, present and future. Nothing will be hidden from them. All knowledge is within. J ust like in the case of sending a telegram (a message through the telegraph), the bell rings automatically in the Post Office and immediately the message is printed. In the same way, when someone remembers these Great Yogis, the Great Yogis will also remember that person. When this occurs, a wave of energy arises in the Great Yogis hearts and there is a temporary disturbance in their stable prana and as a result of this the Great Yogis remembers and understands everything. (14) God is beyond all defects. Only on transcending qualities, will the Kriya Yoga practitioner experience the rules of God. The true Yogis are self absorbed. So they are not attached to nature or to their ten sense organs. Remember, all work is performed due to the power of the soul and not because of your ego (‘I and My’). So whoever has realized the soul is wise because they have transcended sin as well as virtue. If you are not like that, continue with the devoted unconditional practice of Atmakarma and eventually you will understand everything. (15-16) We have previously discussed Mother Nature and God but now three questions arise: 1. Why and how does God allow Himself to be ruled by Mother Nature (Maya)? 2. How is God as a living being subjected to pleasures and pains given by Mother Nature on account of the three qualities (Gunas): Divine, Worldly Positive and Worldly Negative? 3. How does God play the game of birth and death as a living being? The answers to these and all questions are available to a Kriya Yoga practitioner after devoted practice of Atmakarma but the general notion is that God is subjected to pleasures and pains when God, as a living being, accepts the wavering mind instead of achieving a tranquil and stable prana. The mind which is wavering in nature is the root of all the pains and pleasures. When the mind becomes stabilized and calm, the prana becomes fixed and tranquil, and there is no longer any pain or any pleasure. A common person was reeling under unbearable pain in his leg. The ulcerated leg was amputated in the hospital by making him senseless with the use of chloroform. When he regained his senses, once again he started complaining about the pain in his leg which by now had already been amputated. The doctors were surprised because when the leg was amputated, there should be no question of any pain in the leg. When he was shown his amputated leg, the pain from his brain stopped and he no longer felt any pain in his leg. The above example illustrates the fact that the pain or pleasure that we perceive in this world is nothing but the interpretation of our attached mind. In other words pleasure or pain really does not exist. When the no-mind (no-thing) state is attained, this fictitious pleasure or pain ceases to exist. (23) One must experience oneself the nature of God and Mother Nature. It is impossible to understand it by reading or listening. Work without attachment (Karma Yoga) causes self awareness (J yan). Understanding the deeds of our ten sense organs (Sankhya Yoga) is nothing but another name for Karma Yoga. The technique of Sankhya Yoga i.e. Karma Yoga should be learnt only from a true Rev Gurudeva. (24-25). Though the soul inhabits the body, it remains detached but when the same soul assumes a wavering mind it suffers from the feeling of ‘I and My’ or ego, because it is experiencing the work of Mother Nature. In this state, the Kriya Yoga practitioner identifies there is a distinction in the things of this world. It is for this reason that they cannot understand the omnipresent character of God (‘Sarva Brahmamayan J agat’). The body is mortal. Eventually all of us will lose our bodies however our souls will never be lost. Those who truly understand this are on the correct path. They will remain detached since they have achieved such a calm unwavering state of mind. A real Yogi will always keep their prana fixed in their Ajna chakra. This way they are truly not involved even though they appear to be very much involved. Self awareness takes place by receiving the divine vision through the devoted practice of Kriya Yoga. (26-35) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE FOURTEENTH CHAPTER (Gunatrayavibhaga Yoga) The state of real self awareness is achieved when a Kriya Yoga practitioner no longer experiences the feelings of ‘I know’ or ‘I do not know’. (1) The mind gives birth to all the worldly pains and pleasures. These worldly pains and pleasures do not exist when a Kriya Yoga practitioner attains the ‘No-Mind’ state. In this state, a Kriya Yoga practitioner will be oblivious to pain and pleasure. The Kriya Yoga practitioner is clearly alive, but experiences both sides of life and death. Accordingly, a Kriya Yoga practitioner who has attained the ‘No-Mind’ state will no longer fear death. (2) It is the soul which comes under the influence of Mother Nature and assumes the name of mind (mana). The mind, on account of its wavering nature, becomes attached to this ever changing world. Until a Kriya Yoga practitioner is able to hold their prana in their vishuddhaksha chakra (located below the Ajna chakra), all three qualities (gunas): Divine (Sat), Worldly Positive (Raj) and Worldly Negative (Tam) are able to influence the Kriya Yoga practitioners mind. And the Kriya Yoga practitioner who is able to hold their prana in their Ajna chakra will become self realized. In such a state, Mother Nature cannot disturb a Kriya Yoga practitioner; therefore the mind becomes calm and the prana stable. Such a liberated Kriya Yoga practitioner will always feel ‘Sarva Brahmamayan J agat’. On the other hand, a Kriya Yoga practitioner who has not been able to stabilize their prana in their Ajna chakra will continue to remain in the quagmire of the wavering mind. There is a place, which is beyond the three qualities called Yoni (the place of creation). Yoni is the cause of birth and death of a living being. Since the Ajna chakra is beyond the three qualities, it is called the place of realizing God. The Ajna chakra maintains the existence of a human being. When the mind falls below the Ajna chakra, different desires arise and the mind becomes unstable. Through the devoted practice of Atmakarma, the mind and the prana will become stabilized in the Ajna chakra. In turn, all of the desires of a Kriya Yoga practitioner will be eliminated. (3-4) Liberation is not possible without transcending the three qualities. As long as we are under the bondage of the three qualities (gunas), we will experience the cause of birth and death in this world. If a Kriya Yoga practitioner is under the influence of Divine (Satoguna), their Atmakarma practice will be very helpful in increasing their impact of wisdom. However, a Kriya Yoga practitioner experiencing Divine (Satoguna), will continue to have the feeling of ‘I and My’ or ego. It is, therefore, very important for the Kriya Yoga practitioner to continue their devoted unconditional practice of Kriya Yoga in order to transcend the three gunas. We understand that the process of breathing in our body takes place through the Ida and Pingala air passages (veins) in the nose which connects to the Sushumna vein. When you breathe through the Ida vein (left side air passage of the nose), worldly negativity will result. However, when you breath through the Pingala vein (right side air passage of the nose), worldly positivity will dominate and when you breath through the Sushumna vein (located in the spine) there will be a significant increase in the influence of the Divine quality. Therefore, the state of mind of a Kriya Yoga practitioner will change according to the manner in which they breathe. People who remain unaware of their breath will continue to be affected by the three qualities (gunas) throughout their life. However, a Kriya Yoga practitioner who practices the breathing techniques of Atmakarma as instructed by a true Rev Gurudeva will transcend these three qualities whereby their mind will become calm and their prana tranquil. Their unwavering mind will lead them to peace and freedom with no judgments and with no expectations. The wavering mind denotes a person is strongly influenced by Mother Nature, whereas, the unwavering mind is a feature of God uninfluenced by Mother Nature. The Kriya Yoga practitioner who has transcended the three qualities can fix their prana in any part of their body at any time and they will also have the ability to take their prana out of their body at any time. (6-9) While practicing Atmakarma, if the mind was to waver, the prana would start flowing through all three veins (Ida, Pingala and Sushumna). (10) If the prana flows through the Sushumna vein, divinity and spiritual power will increase and as a result, a Kriya Yoga practitioner will attain a keen interest in the devoted unconditional practice of Kriya Yoga. (11) When the prana flows through the Pingala vein, worldly attachments will increase and as a result, a Kriya Yoga practitioner will become more inclined to worldly affairs and their interest in practicing Atmakarma practice will decline. While under the influence of this quality (guna), a Kriya Yoga practitioner will formulate novel worldly materialistic plans and resolve to execute them meticulously. As a result of this influence, a Kriya Yoga practitioner will fall prey to the seeds which bind them to the cycle and re-cycle of birth and death over and over again. (12) When the prana flows through the Ida vein, negativity will increase and as a result, a Kriya Yoga practitioner will take a keen interest in lies, frauds, fights and other devilish acts. (13) When the breathing takes the route of both the Ida and the Pingala vein, the mind will desire worldly things. If a Kriya Yoga practitioner dies in such a state, they will have to take a new birth. However, if at the time of death their breathing takes the route of the Sushumna vein, a Kriya Yoga practitioner will be able to take their prana to the seventh final chakra (Sahasrar) and receive liberation. With liberation they will no longer have to experience birth and death. Whatever a person is thinking at the time of their death, can influence the form they may take in their next birth. A good example of this is the story of J ad Bharat. J ad Bharat became an Atmakarma practitioner while he was a King. He left all his duties of a King and went into the forest to practice Kriya Yoga. One day he came upon a deer and over time he became very attached to the deer. As result, at the time of his death, he was thinking about the deer. In his next life, J ad Bharat became a deer but was also very aware of his past life. (14-15) During the devoted practice of Kriya Yoga, a Kriya Yoga practitioner will become freed from all worldly attachments because of the increase in the impact of divinity. If a person’s work is performed with a definite purpose (attachment), it will lead a person to worry and this will keep a person from achieving peace and freedom. When a person is under the influence of negativity, they will remain in a state of anger and will behave foolishly. (16) Pramad means being mad due to an inflated ego. Please note the area from the Ajna chakra to the Vishuddhaksha chakra, is the place of divine forces. From the Vishuddhaksha chakra to the Manipur chakra, worldly positive forces will reign and below the Manipur chakra, worldly negative forces will pervade. If the mind (prana) is stabilized and tranquil in the Ajna chakra, the three qualities can be transcended. If the prana is stabilized above the Vishuddhaksha chakra, there will be an increase in the influence of divinity and all the chakras of the body will become illuminated. (17-18) A Kriya Yoga practitioner who can overcome ‘I and My’ or ego will become akin to God and become self realized. (19) After shedding ‘I and My’ and stabilizing the prana in the Ajna chakra, a Kriya Yoga practitioner will remain in a blissful peaceful state. This is the real path that God desires for every individual. (20-27) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE FIFTEENTH CHAPTER (Purushottam Yoga) As a result of the three dominating qualities (Gunas), most people continue to experience the feeling of ‘I and My’ or ego and they also feel that they have to perform work. Accordingly, most people hold their prana below the Ajna chakra, so they suffer from the impact of ‘I and My’ or ego. However, those who have stabilized their prana and are able to hold their prana in the Ajna chakra, are able to transcend the three dominating qualities thereby overcoming the feelings of “I and My’ or ego. (1-4) Paramadhama is a place in the human body which is eternally luminous. It is beyond the Ida, Pingala and Sushumna veins. It is completely inexpressible. This place can only be explored with the devoted practice of Atmakarma. In order to explain this, God says that all living beings are fragments of God. There is no separation. We are all inter-connected. We are all one. Most people in general fail to understand this. If we are fragments of God, then why are we not without boundaries? Why are we not omnipresent, omnipotent and or unlimited? Why is God not limited like us? God cannot be called limited since God is unlimited. We cannot call God unlimited because we have not experienced God’s limitlessness. Therefore, both answers are wrong. For example, what if someone says the water they are holding in a glass is river water, and another person says it is lake water, and yet another person says it is sea water. If we remove the word’s river, lake and sea, only the word water remains. Similarly all the adjectives like limited, unlimited, having shape or shapeless, etc. should be removed and we should only say ‘GOD’. (5-7) Whenever the sense organs command the mind, Mother Nature casts her illusions (Maya). God (Purush) dresses like a living being and is subjected to the pleasures and pains of the world through the mind and the five sense organs. This fact cannot be understood just by reading or listening. However, it is understood that you can only overcome the pleasures and pains of the world through the mind and the five sense organs if a person practices Atmakarma according to the exact instructions of a true Gurudeva (Sadguru). (8) Only a true Yogi knows the secret of God and how God comes under the influence of Mother Nature. There are six chakras in our body. The sense organs are inspired by the intellect (Buddhi) resulting from the effects of all six chakras. This intellect entangles the living being in the quagmire of this world and as a result the living being starts feeling worldly pleasures and pains. All of this takes place so quickly and in such a subtle way that a living being remains oblivious to it all. True Yogis maintain a calm and stable unwavering mind (prana). Accordingly, they know the secrets and the mysteries that surround God. This is why a true Yogi can transcend worldly pleasures and pains even though they seem to be trapped in the quagmire of the world just like an ordinary person. Unless a person practices devoted Atmakarma, it will not be possible for an ordinary human being who has a wavering and fickle mind to understand this. (9) Vimudha is a person who is a slave to Mother Nature and their sense organs. (10-11) The real Yogis know themselves but do not declare they know themselves. A devoted Kriya Yoga practitioner can convert their prana and Apana (the air that goes out and helps in passing urine etc.), in proper form, into yoga fire or heat which is present at the navel root (Vaishwanar). After achieving calm and stable prana, a Kriya Yoga practitioner can experience the yoga fire (heat) in the belly situated approximately one and a half inches below the navel itself. This yoga fire is the source for a healthy body and for life itself. If the yoga fire does not remain ignited, the body will become cold and a person will eventually die. A Kriya Yoga practitioner who performs Atmakarma precisely following the instructions of a true Rev Gurudeva will experience all the sermons that have been given by Lord Krishna in the Gita. Every individual wants to find peace, happiness and remain eternally blissful. In the pursuit of this blissful state, the mind wanders from one form of enjoyment and or desire to the other. Since these forms of enjoyment and or desire cannot provide peace, happiness and bliss for long, the mind keeps on changing the forms of enjoyment and or desire. Therefore the mind will be unstable and will be constantly wavering from one thing to another. Now the questions arise. How will the wavering mind become calm and stable and unwavering? How will the mind achieve peace, happiness and eternal bliss? The answer is to learn Atmakarma from a true Rev Gurudeva and practice with unconditional devotion. As a Kriya Yoga practitioner starts delving deep into the practice of Atmakarma, they will grow spiritually. They will also start understanding all the chapters in the Gita. The practice of Kriya Yoga will strengthen their faith in God. Otherwise their faith will not last very long at all. (12- 14) Lord Krishna (Enlightened Kutastha) explains there are three types of states: the Mortal State (Kshar), the Immortal State (Akshar) and the Ultimate Self State (Purushottam). After the states of Mortal and Immortal, comes the state of the Ultimate Self. Only if you perform Kriya Yoga can one understand these three types of states. Only those who have been able to experience detachment through the teachings of a true Rev Gurudeva and through the practice of Atmakarma are fortunate to enjoy the state of self realization. (15-18) The term Top Secret refers to something that is completely inexpressible. Those who are devoted to Kriya Yoga (Atmakarma) will achieve the state of self realization, which in itself is a top secret. There is no other way in the world a person can experience self realization. (19- 20) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE SIXTEENTH CHAPTER (Daivasur-Sampad Yoga) The Kriya Yoga practitioner endowed with divine qualities symbolizes heavenly divine power and other human beings with worldly positive and negative qualities represent non- divine power. (1-5) When a human being says the same thing as they are thinking, then they are enjoying divine power. If what they are thinking does not match with what they are saying, then it should be considered that a person represents non-divine power. Generally, it is observed that people experiencing non-divine power will keep on changing their stance on issues. Such people can waste their whole life affected by non-divine power. The real battle between the spiritual powers and the non-spiritual powers (worldly positive and negative qualities) is being waged inside our human body. Accordingly, we also observe this battle between the good and the bad forces outside our human body in the world all around us. When our body is under the influence of spiritual qualities, the divine power reigns. However, when the body is trapped by worldly positive and negative qualities, we start behaving badly. (6) Without looking inward, a person cannot understand the real concept behind the path of attachment and the path of detachment. That is why people suffering from non-divine power cannot understand it. When the prana flows through the Ida vein and the Pingala vein, a person will find an increase in their affection towards worldly and material objects. This is known as attachment (Pravriti) and leads a person on a non-divine path. When the prana flows through the Sushumna vein, our mind enjoys divine spiritual power. This is known as detachment (Nivritti). The path of attachment and the path of detachment can only be deeply understood through the devoted practice of Atmakarma. A Kriya Yoga practitioner should try to transcend the path of attachment in order to follow a divine spiritual path. Shaucha - Pious or impious; good or bad. These are simple products of our imagination. If the soul is part and parcel of God, then how can the soul experience pious or impious? God is beyond the qualities of good or bad. Human beings analyze good and bad just because of their lack of divine knowledge. In reality there is no such thing as good or bad. There is just ‘is’. ‘Is’ can be defined as, it just is, as it is, not good and not bad. Achar - Knowing nothing except God within (Brahma). Satya - Only God is divine truth (Satya). The divine truth cannot be written, read, heard, or explained. It is inexpressible and is the state of a particular experience. People of a devilish nature treat falsehood as the truth since they are unaware of divine truth (God). (7) The practice of pranayama purifies our brain. The greater numbers of pranayamas (Atmakarma) performed on a daily basis will sharpen and purify the intellect. A purified intellect will help the Kriya Yoga practitioner to become liberated at the time of their death from the cycle of birth and death. A non-Kriya Yoga practitioner who does not perform a regular practice of pranayamas will have to take rebirth again and again and again. Kshaya - The end of a living body. Experiencing birth and gracing death is the concept of mortality. Kama - Desire or determination. Desire or determination has been called Raktabeeja (Name of a demon who fought with Goddess Kali. If interested, more could be learned by reading the book Durgasaptashati or Chandi Path). All desires can be destroyed by learning a special technique called the Khechari mudra. During the practice of Atmakarma, this teaches a Kriya Yoga practitioner to keep their tongue held towards the upper back of the throat. According to the instructions of a true Rev Gurudeva if the tongue is kept inverted backwards, making it possible to enter the meeting point in the back of the upper throat (Talukuhar) reaching upwards towards the sinuses, the mind will rid itself of all sorts of desires and determinations. This is why we often see the Goddess Kali, who killed demon Raktabeeja, portrayed as sticking her tongue out while her teeth are pressing upon the tongue as if she is biting her tongue. In order to understand this, stick out your tongue and while your tongue is stuck out, press your teeth tightly upon your tongue. Immediately your attention will be focused from other thoughts to the pain in your tongue. When the Khechari Mudra is perfected, a Kriya Yoga practitioner will experience isolation from the objects of enjoyment commonly provided by the world. (9-10) People who do not give importance to the practice of Atmakarma and who remain attached to worldly positive and negative qualities will find their mind is focused on the area below the navel. Accordingly, they may spend their whole life having sexual thoughts and undergo degeneration. If they undergo degeneration, they will have to take re-birth as a bird or an animal. This can be interpreted as the real meaning of hell. (13-16) Being unaware of your inner self and remaining engaged in the outer form of worship is useless and a sheer waste of your time and energy. Any form of worship without devotion and with a motive of ostentation, is also a sheer waste of your time, money and energy. It can never lead to self realization. Please remember, Atmakarma is a real sacrifice (Yagna) and most people do not perform this sacrifice. Yajna or sacrifice is a ritual in Hinduism of offering food to a fire but the real Yajna or sacrifice is offering prana to God by performing inward offerings like pranayamas while practicing Kriya Yoga. Unfortunately, rather than performing inward offerings like Kriya Yoga, many people perform outward offerings. Many times they perform outward offerings without knowing any better and many times they do not perform the proper methods but think that they are on the right path. Indeed this is the result of the games that Mother Nature (Maya) plays. (17) God is present in the heart and soul of everyone but most people are not aware of this and so they think the phantom world as they see it is true to form. These people feel their main work is to satisfy their sense organs. Since they are attached to their sense organs, they receive pain from others and give pain back to others. God is neither attached to anybody nor jealous of anybody. He loves all living beings unconditionally. God is beyond the state of divinity or non-divinity. A Kriya Yoga practitioner who has not been able to stabilize their prana in the Ajna chakra will remain sad and devoid of freedom and peace. (18-19) Lust, anger, greed, fear, expectations and judgment are the reasons for many of the pains and disturbances in this phantom world. Without the teachings and instructions from a true Rev Gurudeva and the devoted unconditional practice of Atmakarma, it is not possible to overwhelm these negativities. The movement of prana in the human body is caused by 49 types of air that we breathe. A wavering mind and unstable prana gives birth to lust, anger, greed, fear, expectations and judgment. So the technique of stabilizing the prana and calming the mind must be learnt from Rev Gurudeva. Rev Gurudeva will monitor a Kriya Yoga practitioners practice and assist them throughout their life to enable them to succeed and overwhelm all their lust, anger, greed, fear, expectations and judgment. There is no other way out. (20-22) Practically speaking, it is impossible to act precisely according to the directions of scriptures since many times they can contradict each other. The perusal of scriptures gives birth to numerous doubts. It is because of scriptures and their often distorted interpretations that various religious sects have come into existence. Not so much for the growth of spirituality but for sowing the seeds of mutual conflict and misinterpretations. Many of the propagators of these various religious sects have made the lives of their followers not only miserable but compelled them to live in a false world. True Yogis are different since they have nothing to do with the scriptures. They practice devoted unconditional Kriya Yoga which is the theme of all the scriptures and religious texts but the scriptures and religious texts are truly misunderstood by most people. It is unfortunate that the scriptures are looted to the intellectuals and so-called pundits and their disciples. Only enlightened souls know the real meaning of the scriptures. Others just misinterpret them in order to serve their own selfish means. It is really an arduous journey to continue with the unconditional devoted practice of Atmakarma under the supervision of a merciful Rev Gurudeva. As a result a Kriya Yoga practitioner is crowned with the ultimate self awareness and bliss which is not available through any other means. The outer forms of worship are dominated by the three qualities. This is the answer to the question asked by Arjuna. Please note the seat of fire refers to the Manipur chakra (Lumbar). (23-24) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE SEVENTEENTH CHAPTER (Shraddhatrayavibhagayoga) Nistha - a very devoted, calm and stable Kriya Yoga practitioner. When the mind is dominated by spiritual powers, the corresponding constituent’s divine qualities will increase and so will their worldly positive and negative qualities. There are three (3) types of devoted Kriya Yoga practitioners. The first type, are people who are initiated into the Atmakarma (Kriya Yoga) but they do not practice Kriya Yoga. Therefore, they cannot appreciate or understand the effects of Kriya Yoga and they cannot comprehend the inter-relationship of the three gunas (qualities). The second type, are people who receive initiation into Atmakarma (Kriya Yoga) and do practice Kriya Yoga. These people can appreciate and understand the effects of Kriya Yoga. They also know the fragility and futility of this world, and they can experience the mixed effects of three gunas (qualities). The third type, are people who receive initiation into Atmakarma (Kriya Yoga) and are deeply devoted to the unconditional practice of Kriya Yoga, with no expectations and with no intentions. These people experience self realization and can transcend the three gunas and are brimful with peace, tranquility, happiness and devotion. (1-2) Faith and devotion are the two names of one element. Generally, the faith commonly found in most people is not divine. However, when the prana starts flowing through the Sushumna vein, divine faith is said to have surfaced. This faith cannot be explained through words. Kriya Yoga practitioners having pure divine faith attain a state beyond the three gunas, i.e. they transcend the three qualities. (3) Worshiping God with the intention of receiving wealth in return is selfish in nature. This selfish nature will trap a Kriya Yoga practitioner into the ugly net of lust and greed. The sort of practice used to exercise control over ghosts is called negative faith. In India, there are known to be some practitioners who perform rituals to control spirits in order to help them get their work done. These people are called Tantric and their practice is called ‘Tantra’. They claim that they can control spirits and negative minded astral powers. Such people will not only dig a grave for themselves but they will also enjoy the torture of others. These people will create for themselves a future that is hellish in nature. God resides in each and every being. Hence, each being is also said to be a divine temple. But most people often consider themselves to be the doer and not the receiver. They cannot comprehend themselves a divine anything. Accordingly, these people will continue to receive the fruits of their own confusion, hence they will continue to suffer. (4) As already mentioned, the real meaning of the scriptures can only be revealed through the teachings and the blessings of a truly realized master (Reverend Gurudeva). Unfortunately, not everybody is able to find a truly realized Reverend Gurudeva. Therefore, most people will start reading and following the texts written on spirituality and realization by those who are not self realized. Even some of the disciples of truly realized masters, on account of their previous good and bad life experiences from previous births (Sanskar), will leave the divine path of KriyaYoga and change the procedures and teachings of Kriya Yoga into something of their own. Because of their ego, they consider themselves to be self realized and hence propagate themselves and their teachings accordingly. Hence, some people may receive inappropriate and incorrect teachings. It has been seen that there are people who just chant the Gayatri Mantra and claim to be self realized or God liberated. Whoever follows such a fraud and a cheat will be deprived of any spiritual experience whatsoever. Indeed the countless breath (Aajapa-japa) is the basic element of the Vedic Gayatri. This Gayatri in the form of the countless breath should only be learnt from a truly realized master (Rev Gurudeva) who can initiate a person into the divine art and science of Atmakarma (Kriya Yoga). Not knowing exactly how to practice properly and just offering flowers, fruits, leaves, etc. while chanting mantras is of little to no use at all. Such practice is actually an insult to the Holy Scriptures. People of a devilish nature do not know the reality of what they are doing and so they follow along despite practicing the wrong method of worship, while still thinking it is in their best interest to continue. A devoted Kriya Yoga practitioner having divine faith and knowledge will never do this. (5-7) A Kriya Yoga practitioner under the influence of spirituality and who has been able to destroy their worldly positive and worldly negative qualities and stabilize their prana in the Ajna chakra can enjoy air as their primary food. They may require no other food at all. After careful study and research, even scientists have experimented and concluded this fact to be the truth. They have also discovered that those who breathe fewer times than normal every hour are less hungry. Because of the practice of pranayama, which is the main component of Kriya Yoga, the breathing of a Kriya Yoga practitioner slows down. As the amount of breathing is reduced, less food is required by the body. This is why the body of a highly advanced Kriya Yoga practitioner tends to be healthy and vigorous even though they may consume small amounts of food. (8) A question arises. What is the relationship between the three qualities of a living being and their food? The answer is, when the prana moves through the Sushumna vein, a Kriya Yoga practitioner enjoys eating less and likes to eat simple food. When the prana moves through the Ida and the Pingala veins, a person likes to eat a lot of heavily spiced, tasty and oily foods. (9- 10) As long as we have the feeling of ‘I and My’ (ego), we will continue to be haunted by the outcome of our deeds (actions). It is for this reason that a real sacrifice will not be possible in such a situation. A deed or action, which is performed without any intentions or motive, is called an unselfish sacrifice. A deed or action, which is performed with intentions or a motive desiring a definite outcome, is called a selfish and negative sacrifice. In each type of sacrifice, the main role is carried out and played by the state of the mind. So a Kriya Yoga practitioner should perform the practice of Kriya Yoga unconditionally and regularly, following the instructions of Rev Gurudeva by the letter and the spirit that it was intended. Irregular practice, as well as wrong practice is of relatively no use. (11-12) There are three types of sacrifices (Yajna): an unselfish sacrifice, a selfish sacrifice and a negative sacrifice. Further more, each sacrifice can be divided into two methods: internally directed and externally directed. An unselfish sacrifice such as pranayama and all the other components of Kriya Yoga are internally directed whereas the outer worship such as rituals and religious sacrifices are externally directed. Vidhiheen (without proper method) – this is the incorrect practice of pranayama and all the other components of Kriya Yoga. Asrishtanna - this refers to those who do not perform Kriya Yoga, nor do they allow others to do so. Mantraheena - this refers to those who do not know anything about Kriya Yoga. Dakshina – this is a blissful state of mind which is achieved after the devoted unconditional practice of Kriya Yoga which cannot be destroyed. In the externally directed religious rituals and sacrifices, material objects are often offered. However, these materialistic objects are subject to destruction. Shraddharahit (faithlessness/agnosticism) – at the time of initiation, many people have worldly desires they wish to have fulfilled by their Rev Gurudeva. When those desires are not fulfilled, they begin to lose faith in their practice and in their Rev Gurudeva. People who perform Kriya Yoga with the intention of receiving worldly wealth, praise and miraculous powers in return, will also lose faith in their practice and in their Rev Gurudeva when these materialistic desires are not fulfilled. Such people choose not to understand that the materialistic desires are meant for the sense organs. Rev Gurudeva will incessantly try to turn a Kriya Yoga practitioner away from such whims and fancies. Indeed, this is the generosity of a true Rev Gurudeva. A Kriya Yoga practitioner in the beginning fails to understand that the attachment to their sense organs is the root of their agony and suffering. Rev Gurudeva will always try to turn a Kriya Yoga practitioner away from this attachment. (13) Idols (Murti) are external symbols of divine power (God), whereas the Kutastha is an internal symbol of the omnipresent and omnipotent God which is present in every body. Rev Gurudeva – is an enlightened, self realized individual who can teach us to know and see the Kutastha, which is present in our own body. Rev Gurudeva can also activate the Kutastha of a Kriya Yoga practitioner. Remember, only the soul (Atma) is the eternal Gurudeva. Simplicity (Saralata) – is one who is pious internally as well as externally, who has no distinction between their thought and their speech, who is beyond deceit and who likes to control minds and speech. Divine Knowledge (Brahmacharya) – is one who is free from sexual thoughts and desires and who always feels One with God (Sarva Brahmamayan Jagat). I am God. God I am. There are two types of practice: internal practice which is known as Kriya Yoga (Atmakarma) and external practice which is known as physical exercise (Hathayoga). There are also two types of silence: internal silence which is having no desire for anything at all and external silence which is not uttering words from the mouth but remaining thoughtful. (14-18) A true Rev Gurudeva (Sadguru) is always free from desire. A true Rev Gurudeva not only initiates a disciple into Kriya Yoga (Atmakarma), but also keeps the Kriya Yoga practitioner moving forward unconditionally towards liberation and self realization without the desire for anything in return. (19) Those who are incapable (physically and financially) deserve donations (Dan). The Kriya Yoga initiation given to spiritual seekers by a true Rev Gurudeva (SatGuru) is an example of the best type of donation because it is done unconditionally without any selfish desire or intent. This particular donation is given by Rev Gurudeva with the sole purpose of leading the disciples towards their liberation. Furthermore, this is the only type of donation which is given freely (requires no money or any worldly merit) to deserving seekers to help them achieve liberation. This is referred to as a divine donation. Monetary donations will not alleviate the pain and suffering (physical/mental) of an individual. Thus the initiation of Kriya Yoga is considered to be one of the most divine and purest of all donations. Rev Gurudeva gives Kriya Yoga initiation to disciples after observing them over a period of time. Even the worldly positive (Rajgoni) and worldly negative (Tamoguni) donations are internally or externally directed. (20-22) OM TAT SAT OM – is the subtle body in the form of OM (AUM). Tat – is the activated Kutastha (Pure form of Lord Shri Krishna) in the third eye. Sat - is God. Only those advanced Kriya Yoga practitioners who have gained a sense of all three (OM, TAT and SAT) through the devoted unconditional practice of Kriya Yoga are fit to initiate others into Kriya Yoga. Kriya Yoga initiation by only such people bears spiritual fruit. (23) The mere recital of OM is of no meaning. If it was helpful, by now, everyone would have benefited by doing so. So in order to practice the real ‘OM’, one must go to a true Rev Gurudeva and learn the concerned technique of Kriya Yoga. And through the practice of ‘Omka Kriya’ learnt from Rev Gurudeva, a Kriya Yoga practitioner is able shed their ego (I and My), and enjoy the blissful (tranquil) state. After which they will experience God and become the real God themselves. God I am. I am God. There is no separation. (24) Seekers, who thirst for liberation (Moksha), must proceed on the path as directed by Rev Gurudeva, meditate upon their Kutastha and keep on doing all their required work (responsibilities of Mother Nature). (25) Impartial Mentality (Sambhav) – this is the feeling of God and one with the Universe. Mentality of the Saint (Sadhubhava) – this is the state devoid of ‘I and My’ (Ego). The real saints perform all the worldly activities. They consider themselves to be doing the work of God. They do not have the feeling of ‘I and My’. They are devoid of ego. (26) Real Practice (Yagya) – this is the practice of Kriya Yoga (Atmakarma). Permanent Residence (Tapasya) - to inhabit your prana in the Ajna chakra (Tapoloka). Pure Donations (Dan) – this is the initiation into Kriya Yoga by a true Sadguru (Rev Gurudeva). Pure Surrender/Deed - performing all deeds for God only after experiencing God. In other words, once we understand that the whole world belongs to God, we only work for God. (27) People are haunted by the feeling of ‘I and My’, simply because they have not experienced God. Therefore this is not the ‘Real Surrender’ (Shraddha). Remaining devoid of Kriya Yoga and just chanting Om Tat Sat is almost useless. (28) Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE EIGHTEENTH CHAPTER (Mokshasanyas Yoga) Real detachment (Sanyas) means to give up all the results of any given action. This includes having no desires and no expectations and no judgment. So when a Kriya Yoga practitioner performs any given action with no desires and without expectations or judgment, they are called detached (Thyagi or Sanyasi). Lord Krishna was the only one to call this ‘Nishkama Karma Yoga’. Without getting rid of desires, no one can be detached. If someone has been harboring desires in their heart and has stopped working and claims they are enlightened, they are a fraud and they are not a detached soul. Unfortunately, many times innocent people are misled into believing such frauds without knowing these frauds are masquerading as renounciates (Swami’s, Guru’s, Thyagi’s, etc). When a person says ‘I will do it or I will not do it’, both of these statements reflect desires. One statement is affirmative while the other is negative. So even this cannot be regarded as real detachment. After performing Kriya Yoga (Atmakarma) with unconditional devotion, a desire less state (Nishkama Awastha) descends upon the Kriya Yoga practitioner. The desire less Kriya Yoga practitioner performs all their work in this world just as a duty, almost like a machine (an instrument in the hand of God). Ostensibly such a Kriya Yoga practitioner appears to be attached externally but internally they remain detached while performing all their worldly duties. They still care but they are no longer emotionally attached thus they do not get upset when things go wrong and they don’t get all excited if things go real well. They remain neutral. They are balanced. Their prana is calm and stable. It almost feels like they are watching things unfold rather than engaging them. All the dualities disappear from the mental horizon of a desire less Kriya Yoga practitioner. They will always remain blissful irrespective of the situation. Lord Krishna says, “Sacrifice is the root of internal peace. Since the human being is a slave of their own desires and emotions, they cannot be really happy even if they are a great scholar or a billionaire. If one is not freed from the slavery of their mind, they are in no way better than a common slave even if they sit upon a golden throne. They will never attain peace, and one who is not peaceful spends their life in vain seeking peace in the materialistic world.” (1-3) Many people think they will not be happy or they will not find peace unless they can have something they don’t have. Then when they get what they wanted, they are still not happy or peaceful because then the mind begins to desire something else that they don’t have and again this cycle revolves over and over again. In this way a person will never find peace and or happiness. The proponents of Sankhya Yoga (in this type of Yoga people believe that our senses and physical organs are responsible for attachment in this world) advocate for the sacrifice of performing deeds or duties (Karma). On the other hand, intellectuals advocate we should keep on performing our deeds or duties (Karma). Now the problem is whom do we obey? Both of these groups provide a plethora of proof in support of their own views. Even if we blame the Holy Scriptures (Shastras), we are still not able to get the correct answer. The main reason for such a sad state of affairs is the lack of practical experience on the part of the intellectuals. They are just like parrots since they keep on reciting the scriptures without knowing their real meaning. The real meaning of the scriptures is known only to enlightened souls. Remember, many preachers (spiritual practitioners) are themselves in doubt and their explanations are often not accepted by enlightened souls. Hence many spiritual practitioners cannot benefit from their own explanations. Not only this, many such spiritual practitioners will not hesitate to seek monetary rewards for their own selfish purposes, in the name of spirituality. Kriya Yoga practitioners performing Kriya Yoga (Atmakarma) on a daily basis know the real truth and can reveal the mysteries behind the Holy Scriptures (Shastras). Therefore we should not stop performing our duties but instead we should try to perform our duties (deeds) in a detached manner. This sacrifice (Thyaga) is only possible through the devoted unconditional practice of Kriya Yoga. There is no other true path. (4) Remember, the performance of Kriya Yoga will lead to the enjoyment of a calm, stable and tranquil state of mind. It will lead to the stabilization of prana and to enlightenment (Gyana). Only through the practice of Kriya Yoga, will the Kriya Yoga practitioner become desire less and detached. Accordingly the soul (Atma) will merge with God. The practice of Kriya Yoga without the feeling of sacrifice or detachment will become a hindrance to your spiritual growth. Many distractions will confront you during your practice of Kriya Yoga. When the practice of Kriya Yoga does not proceed in the desired way, a Kriya Yoga practitioner may become highly embarrassed and even agitated but later on everything will be set right by the mercy and unconditional love of a truly realized Kriya Yoga Master (Rev Gurudeva or Sadguru). (5-8) Breathing is a spontaneous activity within our body. During this automatic activity of our breath (prana), our thoughts and wishes do not keep any importance. Therefore it is a pure and desire less deed (action). In the same way when a Kriya Yoga practitioner practices Kriya Yoga, they soon understand the automatic activity of their breath (prana) and the rhythm of their breath. This understanding leads a Kriya Yoga practitioner towards detachment. At this point they perform their duties without having any attachment at all. Non-performance of duties does not lead to sacrifice of duties or deeds (Karma). So keep on practicing Kriya Yoga with unconditional devotion. This will automatically ensure enjoyment in the state of liberation. (9) A detached Kriya Yoga practitioner is not affected by a good outcome or a bad outcome since they are neither for nor against anything. They are truly detached. Because of their devoted and rigorous practice of Kriya Yoga (Atmakarma), a person is able to enjoy the state of non-duality. This is why a Kriya Yoga practitioner does not feel the pinch of the caste system, or the emotional highs and lows, or the positives and negatives of welfare and non- welfare issues, or the issues surrounding virtues and sin, untouchability, and so on. A detached Kriya Yoga practitioner is beyond all worldly complexities. (10) A Kriya Yoga practitioner, who has no desire except the desire for liberation (Moksha), is a true spiritual practitioner. Those who are free from all desires, even the desire of liberation, are highly advanced spiritual practitioners. A Kriya Yoga practitioner, who continues to experience the desire of liberation, is called a seeker of the ultimate truth. (11-13) The Soul (Atma) is a non-performer in spite of being the real performer because the soul is free from the bondage emanating from all desires and from the mind. Those who do not practice Kriya Yoga cannot understand this. In the Gita, such people are called foolish since they have no knowledge or understanding. They ostensibly talk about the soul but in fact they are engaged in beautifying their body and consider their body to be the doer. (14-17) Kriya Yoga practitioners who have destroyed their ego (they no longer suffer from the agony of ‘I and My’), will perform their worldly responsibilities very well. Such people enjoy God consciousness (Chaitnya Samadhi). Enjoying this God consciousness or Samadhi is how a spiritual person performs all their duties or deeds without any ego. (18) Wisdom is when realized people feel nothing but the existence of the soul everywhere even though the world is filled with so many other things. They see no separation. All things are inter-connected. Even the Holy Scriptures (Shastras) say that prana is God. Liberated souls see this prana throughout the whole universe. It is impossible to write or to explain all about prana. This inexpressible prana is the subject matter of experience only. In any event both the viewer (subject) and the sight (object) are equally important. Later on, after devoted practice of Kriya Yoga, both will merge as one in the form of prana. (19-20) Some of the different forms seen in the Kutastha by a realized Kriya Yoga practitioner (Mahayogis) have been portrayed as idols in the outside world. Because of this, we see the existence of manmade temples, churches, chapels, mosques, etc. In these places many people worship such idols externally. J ust like it is better to show an elephant to a child instead of trying to deliver a lecture to a child about elephants; in the same way it is better to initiate an eligible person into Kriya Yoga (Atmakarma) so that by their own practice they can experience the soul (prana) instead of trying to explain or experience God through idols. In this way even a person with an average intellect can become self realized. Considering an idol is made of stone or soil or metal is symbolic of negativity. Not knowing Kriya Yoga (Atmakarma) is proof of a negative nature. (21-22) The duties or deeds performed by a liberated Kriya Yoga practitioner are called divine deeds (Satwik Karma). Such Kriya Yoga practitioners perform all their worldly duties without any thought or desire of the outcome. (23) When a Kriya Yoga practitioner stabilizes their prana in the Ajna Chakra, their worldly positive and worldly negative nature is destroyed and the Kriya Yoga practitioner becomes completely replete with divinity. (24-26) Being spiritual and divine (Satoguna) in nature is an indication of purity. Being worldly positive (Rajoguna) and worldly negative (Tamoguna) in nature is an indication of impurity. The Ajna chakra is symbolized as Lord Vishnu’s real feet. The feet of Lord Vishnu gave birth to the Ganges (River Ganga). According to the Holy Scriptures, Lord Vishnu is a God and the river Ganges was born from the feet of God. Here, Ganga means wisdom, which comes after experiencing God in the Kutastha. Wisdom (Gyana) is nothing more than self awareness. Therefore, when the prana is established in the Ajna chakra, all impurities are gone. Remember, the wavering mind is replete with lust and longings and is most impure. It is sheer ignorance to find purity and impurity with worldly things. Indeed purity and impurity are not the outside phenomenon; rather they exist internally in our mental make-up. While coming back from the Ganges after taking a holy dip, if one of our feet touches the garbage or dirty things on the road, we think that we have become impure and dirty. Thinking this, we return again to the Ganges in order to have another holy dip to wash away the impurities and dirt. We think washing in the Ganges will purify us but all this is in vain. Instead we should try to meditate in our Kutastha in order to have a so-called holy dip in the Ganges of wisdom (Gyan-Ganga). Only then will we be able to get rid of the impurities and the dirt that represent the quagmire of this world. Truly realized souls cannot be impure by anyone or by any means. The Kutastha (place between eyebrows – third eye) in our human body is the way to liberation (Moksha) for all. (27) Religion (Dharma) nourishes all living beings. It also helps maintain the existence of living beings. Prana is the only pure religion for all living beings. Without prana there is no existence. From an insect to an elephant, to trees and plants, even the stones exist because of prana. The same thing happens with human beings. So practicing pranayama (Kriya Yoga) is the fundamental duty of each of us. It has also been seen that even during external worship some sort of pranayama is being performed. To focus on the prana is truly the only natural religion (Dharma) for everybody. Kriya Yoga is all about your breath and your concentration. To remain attached to your sense organs is unnatural (Par-Dharma). In spite of the fact most human beings are attached to the worldly positive and worldly negative qualities (Gunas) of their organs, they are also engaged in an unnecessary debate and a constant fight in the name of various religious sects. While being attached to their sense organs most human beings have forgotten their own natural religion which is none other than the worship of prana or breath (Atmakarma). Remember that worshiping your own soul (prana) is the real worship of God. (28-32) When the mind, prana and vision are stabilized without any support, it is called the perfection of Khechari. Kriya Yoga (a particular technique of worshiping our own soul through our breath) is to be learnt from a truly realized Rev Gurudeva (Kriya Yoga Master). The spiritual, worldly positive and worldly negative qualities (Sat, Raj and Tamo Guna) known as the three Guna’s are present in all living beings in this world. Nobody can transcend these three qualities without the unconditional devoted practice of Kriya Yoga. It is possible that some people have one or two qualities and others may have all three qualities but a Kriya Yoga practitioner can transcend all three of these qualities through the devoted practice of Kriya Yoga. (35-40) All human beings are divided into four categories (Varna) which is the basis of the three qualities of the mind: Divine (Brahman) - Primarily dominated by spiritual qualities. (Satoguna) Warrior (Kshatriya) - Primarily dominated by a combination of spiritual and worldly positive qualities. (Sat and Raj) Business Minded (Vaishya) - Primarily dominated by a combination of worldly positive and worldly negative qualities. (Raj and Tam) Worse (Shudra) - Primarily dominated by worldly negative qualities. (Tamoguna) If anyone receives initiation into Kriya Yoga from a true Rev Gurudeva and practices Kriya Yoga with unconditional devotion, they can become Divine (Brahman). Many Hindus believe in the caste system which is manmade, illogical and defective. Brahman is not the name of a caste or a creed. Some selfish priests (Dharmadhikari) have made it a caste name. It is shameful that even today people do not recognize that Brahman is a human category (Varna) as given in the Gita by none other than Lord Krishna Himself. It is shameful that even today people think the name Brahman is a manmade caste. If someone is born in an upper-caste family (in a so-called Brahman family) but does not practice Kriya Yoga (Atmakarma), they do not deserve to be called a true divine Brahman. On the other hand if someone from a low caste seriously practices Kriya Yoga (Atmakarma) after being initiated by a true Rev Gurudeva and are able to rid themselves of their worldly positive and worldly negative qualities and become replete with divinity; such a Kriya Yoga practitioner will be regarded as a true divine Brahman by all the realized masters. J ust because one is born into an upper-caste family, one may feel they are a Brahman by caste, but it is unlikely they will ever practice Kriya Yoga (Atmakarma). One who knows God (Brahma) and sees God in everyone and everything is indeed a truly realized divine soul (Brahman). In the community of highly advanced spiritual and realized people, only the serious hard working Kriya Yoga practitioner who is devoted to their Gurudeva is regarded as a divine Brahman. Again, it is a shame that those who have been born into the family of a Brahman by caste can regard themselves as Brahman even when they are trapped in the quagmire of corruption. This is certainly a matter of concern. In the absence of spiritual qualities (Satoguna), these people are maligning and tarnishing the image and reputation of their ancestors. A sincere and dedicated Kriya Yoga practitioner is able to stabilize their prana in the Ajna chakra and is endowed with God’s wisdom. Such a Kriya Yoga practitioner naturally enjoys the attributes of discipline (Sama - equality, Dama - detachment and Tapa - perfection). Since they are very disciplined, they do not have to make an extra effort when performing their worldly responsibilities. Those who do not possess the above mentioned attributes of a divine Brahman are divine Brahman in name-sake only. (41-43) To watch inside (Antarlakshya) is called to work inwardly. To work inwardly is to perform cultivation of the prana (pranayama) through the devoted practice of Kriya Yoga in the so-called field of a human body. The real meaning of cultivation is the precise practice of pranayama (Kriya Yoga) according to the instructions of a true Rev Gurudeva. As a result, a Kriya Yoga practitioner is endowed with self realization (Atma J yana) which forms the core of Kriya Yoga. Protecting Organ (Go-raksha) - To keep the tongue in a specified place (To be learnt directly from Rev Gurudeva) Business (Vanijya) - Keeping a result or outcome in mind while performing duties. (44) A person having all three qualities (Spiritual, worldly positive and worldly negative) can receive initiation from a Rev Gurudeva according to his/her abilities. If after initiation that person practices Kriya Yoga (Atmakarma) with unconditional devotion they will at some point in time acquire spiritual prowess (Siddhi) and self realization. (45) Kriya Yoga (Atmakarma) is a real duty (Karma) which ensures self realization. Only a true Rev Gurudeva can provide the technique of transcending the three qualities. A Kriya Yoga practitioner receives Kriya Yoga (Atmakarma) from a true Rev Gurudeva according to his/her deeds from their previous incarnation (Purva-sanskara). After initiation, a Kriya Yoga practitioner will be endowed with self awareness on account of their devoted practice. (46-47) Own Religion (Swadharma) - Practicing Kriya Yoga (Atmakarma). Other Religion (Paradharma) - To remain trapped in the worldly positive and worldly negative qualities (Gunas) of the sense organs. Only self realized people will understand our Own Religion and Other Religion properly. We are not talking about manmade religions such as Hinduism, Christianity, Islam or any others. All manmade religions are in some way defective. Remember, self realization is not possible without conquering the sense organs. So as long as our mind is trapped with the sense organs, we cannot practice Kriya Yoga properly (which means we cannot have our Own Religion). It is only because of the sense organs that human beings become trapped in the quagmire of this world revolving from one incarnation to another and so on. It is better to practice Kriya Yoga (Atmakarma) with some defects than to remain in the trap of the sense organs. In the beginning of Kriya Yoga practice, a Kriya Yoga practitioner cannot perform the practice of Kriya Yoga without some defects or problems or difficulties. Each Kriya Yoga practitioner is also faced with the tortures of their own wavering and unstable mind. That is why God has categorized the initial stage of Kriya Yoga practice as a defective practice. Later on, as time goes by and with regular devoted practice of Kriya Yoga; positive results from your practice of Kriya Yoga (Atmakarma) will start pouring in. If Kriya Yoga is not learnt from a true qualified Rev Gurudeva, there is the danger of experiencing negative results. But if Kriya Yoga is learnt from a true Rev Gurudeva (Sadguru), any ordinary Kriya Yoga practitioner will progress quickly. Even a little bit of Kriya Yoga practice will liberate a Kriya Yoga practitioner from the fear of death. Remember, death of the body is inevitable. It is; therefore, wise to die as a Kriya Yoga practitioner in order to again receive a true Rev Gurudeva (Sadguru) in your next incarnation (birth). Upon receiving initiation from a true Rev Gurudeva in the next incarnation, a Kriya Yoga practitioner will perform their devoted practice of Atmakarma easily and they will attain success with the blessings of their Rev Gurudeva. There is no end to the sensual enjoyments. If a Kriya Yoga practitioner is not careful, these sense organs can cause tremendous harassment and torture. The sense organs and sensual pleasures are dreadful to a Kriya Yoga practitioner. The practice of Kriya Yoga makes the Kriya Yoga practitioner strong of character so that no sin can touch them as long as they remain detached from their sense organs. When detachment is perfected, the ‘I and My’ (ego) will also cease to exist. When there is no ego (Karta), there is neither sin nor virtue. The eminent yogi of Bengal Rev. Ramprasad Sen says “This world is a place of deception. In the womb of a mother, each human being was a yogi but when they are born, they start experiencing their sense organs. The nurse or the doctor separated the child from the womb of the mother but who will liberate the child from the chains of Mother Nature (Maya)?” While still in the womb a child experiences a natural condition (Sahajavastha) and enjoys their Own Religion (Swadharma). At this time in the womb, the childs breathing takes place through the Sushumna vein (middle and hidden vein in the spine) but after their birth, their breathing begins to move through the Ida (left nasal passage) and the Pingala (right nasal passage). Pranayama - Spreading of Prana (Prana ka Ayama) In all individuals, the automatic breathing process (Ajpa-J ap) takes place throughout the day and the night but most people are not aware of the technique of internal pranayama. Only Rev Gurudeva can bestow upon an eligible disciple the gift of Kriya Yoga which leads to self realization, freedom and peace. In the initial stages, the practice of Kriya Yoga is somewhat defective but in time it improves and eventually rids itself of all defects and becomes flawless. Therefore, God has remarked that the defective Own Religion (Swadharma) is better than the correct Other Religion (Paradharma). (48-50) When the prana is stabilized, the activities of the mind, the speech and the body will automatically also become stable and tranquil. Detachment is the priceless possession of those that practice Kriya Yoga (Sadhana). A Kriya Yoga practitioner comes to know the cause of lust and longings and the nature of this ever changing world. After this awareness and this experience, a Kriya Yoga practitioner will achieve perfection in real meditation (Dhyana). Meditation does not mean sitting with your eyes closed and imagining or not imagining something. Meditation is not a human made technique. Meditation is a stage which comes automatically to a Kriya Yoga practitioner after practicing a large number of pranayamas. When a Kriya Yoga practitioner perfects meditation, detachment is automatic since by then they are accustomed to the lightened vision of an eternally luminous Kutastha. At this time their mind is no longer attracted by the world and its fictitious charms. Real detachment comes after achieving perfection in meditation. This is the real meaning of the utterance of God when He said “DHYANYOGAN PARONITYAM (One who is always in meditation is real detachment)”. On attaining a real state of detachment, the state of renunciation (Sanyas) will also come from within. However, putting on a saffron robe and ostensibly soliciting money and worldly commodities are the features of a fraud which has nothing to do with real renunciation. Pretending to be detached is a worldly positive quality. This is also where ego, lust, temper and all defects reside in a person. (51-53) Most people do not understand the term devotion (Bhakti). However, devotion is the exhibition of one’s longings. Loudly chanting mantras, singing God’s name in a crowd and showing all kinds of tricks and rituals to common people is nothing but fake and fraudulent devotion. This is because lust, ego, greed and the feeling of competition will still exist in all the people performing these activities. Though it is true we are one with God, most people are not aware of this. God is nearer than anything else, yet most people feel far away from God because they are slaves to their sense organs. And we all look for a way out only when a calamity befalls us. Day in and day out we proclaim to be the richest, the wisest, the strongest, the best spiritual person, a royal person, etc. All this is a shameless exhibition of our false sense of ego ‘I and My’. Blinded by this ego we tend to forget our redemption and yet we ourselves are responsible for everything we experience. One who knows the agony of their actions can receive help from a true Rev Gurudeva with the mercy of God. So in this case, if an agonized person (Aarta) receives help, then they have been praised by God. Whatever happens in this world, God is not responsible, you are. If someone says that God is responsible for whatever happens in this world, they simply don’t know any better. At this time many people will close their eyes to their misdeeds and shamelessly make allegations and blame God. Without being dumped into the ocean of grief, we do not even think of taking refuge at the feet of the ever merciful God. (54) Once again, it is clear that devotion (Bhakti) is the pre-requisite for self realization. Single focused devotion is required for this. So we should take refuge at the feet of a true Rev Gurudeva who can initiate us into Kriya Yoga (Atmakarma). Only Follow God (Matparayan) - This means being devoted to oneself and being immersed in that devotion. This is the characteristic of people who only follow God. It is only through the devoted practice of Kriya Yoga that a Kriya Yoga practitioner is able to ensure the fixation of their prana in the Ajna Chakra and to always enjoy God’s divine light in their Kutastha (Nitya –pada). (55-56) After wandering through many various incarnations, the soul (in a human body) will automatically turn towards the practice of Kriya Yoga (Atmakarma). According to the law of nature, after continued sensuous enjoyment, the pain and agony arising out of it starts to surface and soon it begins to mean nothing. In that state, the soul (in a human body) tries to find a way out. If a person does not find a way out, they will take another birth and start again on a journey of self discovery. By the grace of God, a person will develop an intense sense and desire to seek and find a true Kriya Yoga Master (Sadguru). That is why God says, “whether you want to or not, one day you will have to practice Atmakarma.” Even after this, if someone says that they will not practice Kriya Yoga (Atmakarma), it is only their misconception (Bhram). (57-60) J ust as an oyster or conch remains confined to its own hard outer cover, so does God also come under the influence of Mother Nature (Maya) when God takes birth as a living being and is subjected to the pains and pleasures of this world. (61) When the feeling of ‘I and My’ (ego) ceases to exist, a state of genuine peace and freedom descends upon a Kriya Yoga practitioner. As long as this state is not experienced, it is useless to say anything about this state. This state is inexpressible. So a Kriya Yoga practitioner is advised to secretly practice Kriya Yoga. (62-63). The sum and substance of human life is to realize God. God I am. I am God. There is no separation. Always remaining devoted and disciplined (Yogastha) is the ultimate state. Only the devoted practice of Kriya Yoga, will pave the way to self realization. (64-65) Therefore, everyone should turn away from the rule of the sense organs and focus on Kriya Yoga. Remaining a slave to sense organs has forced human beings to devise various external forms of worship. This has given birth to various religious sects which cannot provide genuine peace. So begin the practice of Kriya Yoga (Atmakarma). The practice of Kriya Yoga is a natural religion for all human beings. The practice of Kriya Yoga is far better than letting the body and the sense organs control the soul. Later on, you will realize that Kriya Yoga is the movement of prana (Ajapa-J ap) in every living being. However, if you continue to be trapped by the sense organs, it will not be possible for you to understand the truth (Satya). (66-67). Where there is an active Kutastha and a sincere, devoted and faithful Kriya Yoga practitioner’s energy present in the Manipur chakra (in the form of Warrior Arjuna) then all the special yogic prowess (Aishwarya) will automatically appear ready to serve a devoted Kriya Yoga practitioner. The state of liberation (Moksha) i.e. the calm and stable state achieved after practicing Kriya Yoga is achieved when a Kriya Yoga practitioner (the Archer Partha - another name for Arjuna) and God (Parabrahma Yogeshwar Shri Krishna) become completely stable together in order to pierce all the worldly knots. (78) The End. BHAGVAD GITA ENDS GURU KRIPAHI KEVALAM (Only on Guru’s blessings) Important words and their meanings to be remembered Atmakarma =Kriya Yoga practice. Kutastha =An enlightened place between the eye-brows also referred to as the Third Eye. A Kriya Yoga practitioner blessed by their Rev Gurudeva will enjoy the Kutastha. Sense organs or Indriyas =There are five sense organs: Eyes, Ears, Nose, Tongue and Skin. These organs keep a human being attached with this mortal world by using feelings of vision, listening, smelling, taste and touch. Three Qualities or Gunas: The following three qualities dominate every living being including human beings: 1. Spiritual or divine quality (Satogun): This quality encourages our mind towards God and self realization. 2. Worldly positive quality (Rajogun): This quality encourages our mind towards ego, materialistic, lust, sex, competition, greed and feeling of “I and My”. 3. Worldly Negative quality (Tamogun): This quality encourages our mind towards selfish, temper, violence, jealous and not respecting and believing in the real truth (God). Categories or Varna’s: According to the Mother Nature, God decided there are four categories of a human being (Varna’s): 1. Spiritual (Brahmin): This dominates human beings by divine nature. This nature forces a human being to become a sincere Kriya Yoga practitioner, non-materialistic, wishing to be self realized, having faith in Rev Gurudeva, loving God and all living things. 2. Soldier (Kshtriya): This dominates human beings by divine and worldly positive nature. This nature forces a human being to fight with his/her mind through the practice of Kriya Yoga but are still remain attached to material and worldly desires. 3. Business-minded (Vaisya): This dominates human beings by worldly positive and worldly negative nature. This nature forces a human being to experience materialistic, selfish, ego, lust, sex and a worldly desire to be away from the practice of Kriya Yoga. 4. Worse (Shudra): This dominates human beings by worldly negative nature. This nature forces a person towards violence, jealousy, destruction, bad deeds, having no faith in God and no practice of Kriya Yoga. Ida vein: Right nasal passage Pingala vein: Left nasal passage Sushumna vein: Middle and astral vein in spine