This vast world along with the total creation is based on science. This huge earth resting on the void rotates around the sun in the vast orbit. The earth revolves around the sun in its fixed orbit, it does not bear any capacity to deviate from its fixed path and this also is science. When disease strikes, alleviation occurs through medicine or surgery. This also is science. In this manner trees, mountains, rivers, seas along with the endless nature remaining in their own respective positions are engaged in their respective positions, this is also science. The innocent frivolity of each child, the liveliness of youth, the infirmity of old age, all these are also science. In a world infinite creation constitutes science. Thus this science is endless. Therefore, this science is also dharma. Thus science being infinite, dharma is infinite hence Prana is infinite.
This science hence dharma cannot be created by man, as it transcends the limits or purview of man. No matter how great a man considers himself, he is also a limited being. Thus what ever man executes is within the realm of confinement. Therefore this science, hence dharma cannot be established by man.
Indian munis and rushis possessed infinite knowledge, they did not establish this infinite science or infinite dharma, instead named this dharma as ‘Sanatana Dharma’. Sanatana means what eternally existed, exists and will exist. Man bothers himself about gross science which can never give the lead to endlessness. Despite this if man does establish any religion, definitely it’ll be impermanent. Not only this, science cannot exist in the man made religions because man is limited. For this reason the so called man-made religions harbor imagination, impulse, conservation etc. All these emanate from the mind, therefore man-made religions cannot have the infinite science. Thus man is engaged in invocations, eulogies, making the quest for god, prayers and so on and so forth. They are unaware that what infinite science is, what is infinite dharma, infinite Bhagavan, hence infinite Prana. Due to material propensities man has forgotten that he also is infinite science, infinite dharma, infinite Prana and hence a being within infinite Bhagavan. The bond with the infinite prevails within him also, i.e. he’ll not stand barring the infinite. Thus man does not bear the authority to cause disintegration, division, establishment of religion or institute prayers that are unnecessary. All these indicate the confines of limits. As long as man is confined, he is far removed from boundlessness. There is no cogent proof that man praying to god is successful in getting his prayers reach there. If anyone invokes god with names there is no evidence whether his invocations have reached him. Offerings to god are also made by, bears no testimony because prayers, invocations or offerings are all functions of the senses. Thus any action performed through the sensory disposition cannot reach the realm beyond the senses.
Therefore man-made religions cannot contain the infinite knowledge as infinite science cannot inhere in it. Sanatana Dharma never professes the medium of prayers. Sanatana Dharma is self nascent. Thus Sanatana Dharma never speaks about, ‘Indians’ within limited confines, it speaks about the totality and beyond it. As long as humanity does not abandon the conservatism, divisions, does not ponder over this infinite dharma, till their minds will be confined, therefore not attain progressiveness hence ‘PEACE’.
By
Gurudev and world Kriya master
Vacaspati Dr. Ashok Kumar Chatterjee Mahasaya
Sunday, August 29, 2010
Brief Introduction of Shyama Churn Lahiri Mahasaya
Shyama Churn Lahiri was born to Gourmohan Lahiri and Muktakeshi Devi. He lost his mother at the tender age of five. After this his father possessing a spiritual bent of mind decided to permanently reside at kasi, the spiritual seat of India. Moreover a lot of his property was washed away by floods. It should be noted that from a tender age he commenced undergoing the trials and tribulations of life. He persued his studies till graduation. He was well versed in Bengali, Sanskrit, English, Persian and Urdu. He married at the age of 18 to kashimani Devi who was then nine, daughter of Devnarayan Sanyal Vacaspati Mahasaya. After demise of his father, he shifted to a rented house at banagalitola as he was peace loving and desired to avoid joint family discords. Later he purchased a house at Garureswar. He was employed in Government service (Military Engineering, PWD). He had five children, two sons and three daughters. As his job was a transferable one he would send most of his salary to his wife who judiciously managed the household, keeping a part from himself. Amidst maintaing social, family, official responsibilities, he got initiated in kriyayoga sadhana by his guru Babaji and practised sadhana austerely. He got his children married. After retirement though he drew a handsome pension, since he had many incumbents, he imparted tuitions to maharajas. These were few of the innumerable impediments, he caused himself to undergo. Thus we can deduce that he scrupulously remained with in the family precincts and practised sadhana. This remarkable unparalled juxtaposition of family life with sadhana cannot be noticed in thousands of years. Amidst all these he reached the pinnacle of sadhana with in four years. All these mental afflictions he caused to plague upon him, so that common man abides by his example and practises sadhana simultaneously with social, official and family responsibilities. That mankind like him should not be weighed down with sorrows, upheavals and tempests of everyday life which was possible only if this eternal sadhana emanating from eternity was regularly practised is his divine ideal. He disagreed to the life of ascetic because this was not normal. He was a firm believer of the adage “Practise what you preach”.
“Yogiraj” was conferred upon him by his father-in-law, Devnarayan Sanyal. This term implies ‘Lord of Yogis’. He is the fountain head of the eternal thing kriyayoga.
He has stated – “Kriya Yoga is the truth, Kriya is the oblation and chanting of the Vedas, practising Kriya will confer welfare, implying those who have become averse to material gains will practise this truth. This is the path which teaches mankind the process how to attain salvation. Prana being essentially not still on attaining vibration succumbs to earthly attachments. Yogiraj has stated “All objects of the material world is very appealing but the net consequence is bitter”. How true this is if we consider man to be a victim of consumerism, materialism, all the ‘isms’ will die a natural death.
Sunset symbolizes the gradual decline of the sun beneath the horizon and sunrise the gradual ascent of the sun above the horizon, similarly essentially spiritually thirst man suffering degeneration having declined beneath the horizons of knowledge, now will gradually ascend above the horizons of ignorance and be enlightened with “none is a sinner or a saint”, “none is ignoble, only it is the mind which is ignoble”.
The aphorisms of Yogiraj, his sadhana realizations which he has penned in his 26 diaries are of immense significance to mankind. Shyamachurn Lahiri heralded to ensuing humanity being a victim of several buffetings of this material world to reorient themselves towards this intrinsic eternal concept of kriyayoga whose revival is caused by Shyamachurn Lahiri. If a human being meticulously abides by the ideals, tenets, maxims of Yogiraj, his human life will become golden life because only then he will be able to realize that the eternal efflorescence of satya yuga in its replete ness will become manifest in a human being`s own life also- these external and internal aspects of reversion is to occur shortly and after this his life will inevitably be fulfilled.
“Yogiraj” was conferred upon him by his father-in-law, Devnarayan Sanyal. This term implies ‘Lord of Yogis’. He is the fountain head of the eternal thing kriyayoga.
He has stated – “Kriya Yoga is the truth, Kriya is the oblation and chanting of the Vedas, practising Kriya will confer welfare, implying those who have become averse to material gains will practise this truth. This is the path which teaches mankind the process how to attain salvation. Prana being essentially not still on attaining vibration succumbs to earthly attachments. Yogiraj has stated “All objects of the material world is very appealing but the net consequence is bitter”. How true this is if we consider man to be a victim of consumerism, materialism, all the ‘isms’ will die a natural death.
Sunset symbolizes the gradual decline of the sun beneath the horizon and sunrise the gradual ascent of the sun above the horizon, similarly essentially spiritually thirst man suffering degeneration having declined beneath the horizons of knowledge, now will gradually ascend above the horizons of ignorance and be enlightened with “none is a sinner or a saint”, “none is ignoble, only it is the mind which is ignoble”.
The aphorisms of Yogiraj, his sadhana realizations which he has penned in his 26 diaries are of immense significance to mankind. Shyamachurn Lahiri heralded to ensuing humanity being a victim of several buffetings of this material world to reorient themselves towards this intrinsic eternal concept of kriyayoga whose revival is caused by Shyamachurn Lahiri. If a human being meticulously abides by the ideals, tenets, maxims of Yogiraj, his human life will become golden life because only then he will be able to realize that the eternal efflorescence of satya yuga in its replete ness will become manifest in a human being`s own life also- these external and internal aspects of reversion is to occur shortly and after this his life will inevitably be fulfilled.
Saturday, August 28, 2010
Advices of Lahiri Baba
1. Kriya is Truth, and the rest is false.
2. Practicing Kriya is the study of the Vedas. Kriya is jagya [performance of Vedic rituals]. All should perform this jagya.
3. All Devatas, gods, practice these Kriyas. One who practices Kriya is a Devata.
4. One should practice Pranayam very seriously and sincerely.
5. Kriya practice opens the Eye of Wisdom.
6. The Knowledge of Brahma, the ultimate Self, is attained by the practice of Pranayam.
7. Ignorance is removed automatically when the Kriya practice is perfect.
8. By the practice of Pranayam, ignorance is dispelled and Knowledge of the Self reveals.
9. One who does not see Kutastha [the inner Self between the eyebrows] with the help of Guru's advice in this physical body is a blind person.
10. That which saves one from the mind [restless breath], or manasa, is called Mantra; that which saves one from the attachment of body is called Tantra.
11. The transcendence of inhaling and exhaling is called Kebala Kumbhaka.
12. The practice of Khecharimudra brings victory over the senses.
13. When the tongue is raised, the senses are subdued.
14. If one attains the stabilized state in Khecharimudra, then he attains the state of samadhi.
15. One whose Khechari is successful is fortunate.
16. OM is radiant Light. When this Light is spread throughout the body, all is seen; then, there is no desire to speak and to look.
17. Air [Breath] is Lord.
18. When one continues to refine brown sugar, finally it becomes white. Similarly, continued Kriya practice brings Pranayam to perfection.
19. If one moves the breath [practices Pranayam] always, breathe ceases and becomes tranquil, sthira.
20. The state of Sthirattva, Tranquility, is called Yoga.
21. Practice Kriya as long as possible sitting in one asana at least once a day.
22. If one strikes the door with the reverse air then it will open. This is called reverse japam.
[That is, tranquilizing apana, the restless breath of the lower centers, and bringing up at the dorsal center and then if one strikes (makes thokar) according to the advice, then the inner Door will open].
23. Having practiced Kriya, one should hold onto the After-effect-poise of Kriya.
24. You will receive results according to your Kriya practice.
25. If you feel pain [during the Kriya practice] in the body, then understand that the practice is not going well.
26. The real work is to tune to meditation in Voidness [on the fifth element, ether] leaving three nerves: ida, pingala, susumna and four elements: khiti. apa, teja, and marut, respectively, earth, water, fire, and air.
27. When the mind is tranquil, it does not desire unnecessarily. At the state of beyond desire, one does not perform unnecessary works.
28. When one has attained the tranquil Breath, then, for him, the only work which remains is to hold onto the state of tranquility always.
29. It is difficult to express the state when the breath becomes tranquil, Sthira.
30. When the breath is tranquil day and night, then, one realizes the real state of Rama Mantra.
31. When the breath is tranquil, it is the state of Kumbhaka. When one sees Oneself, it is called Brahmajnana, "the Knowledge of Brahma, the ultimate Self."
32. There is no need to breath in or out. It is a much happier state; tranquility is there; this is Brahma.
33. One becomes Brahma when one becomes desireless
[Lahiri Mahasay's meditative life with Kriya was from 1861 to 1873. The following dates are found in his notebook:
34. May 13, 1873 - Whatever one wants to do, he can do.
35. June 29, 1873 - I entered inside [the Spinal Cord] a little bit.
36. July 16, 1873 - The senses disturb today. I must renounce all desires and dissolve myself.
37. The senses are obstructions; transcending them by the practice of Prayanam and Omkar Kriyas, today, I have to dissolve perfectly. This is the only work for me.
38. It does not matter, if life departs from the physical body. I must practice Kriya with all my heart.
39. Kriya practice brings divine wealth, that is, Sthirattva, the state of Tranquility.
40. Aug 13, 1873 - Now, always remain in Kumbhak. This is the form of Mahadev, Lord Siva; head was always heavy, the eyes were drawn above; this state does not break when inhaling is done; at that time, silence is very beneficial.
41. One can see all the deities if one withdraws the restless mind and makes inward himself in the Kutastha.
42. I saw Radhaji [consort of Krisna] at the base of the inner Sound.
43. The sun is Kali (Goddess Kali), I myself am Kali. Thinking about Kali I become Kali. Now I will be father of Kali, Brahma, and the ultimate Self.
44. The sun is Kali [Goddess Kali], and I am what I am.
45. Aug 13, 1873 - Today, I became Mahapurusa, "the great man."
46. Aug 17, 1873 - I am Mahapurusa. In the sun I saw that I myself am Brahma, the ultimate Self.
47. Aug 18, 1873 - The world is revealed from my form. I myself am the only Purusa, the supreme Being.
48. Aug 18, 1873 - The world is revealed from my form. I myself am the only Purusa, the Self; there is nobody else.
49. Aug 22, 1873 - I myself am Adi Purusa Bhagavan, the first Lord.
50. Aug 23, 1873 - Whatever I say is Veda. Know it for certain.
51. I saw four Vedas, Brahma, Visnu, and Maheswar (Lord Siva) inside the Yoni [between the eyebrows].
52. I saw a blue color in the light; in the blue, I saw a white Spot (Bindu); and in the white Spot, I saw a man who manifested himself as a Hindu, English man, etc.
53. I saw thousands of Krisnas.
54. I saw the greater Krisna.
55. Aug 24, 1873 - I myself am Lord Krisna.
56. Aug 25, 1873 - I myself am the Aksara Purusa, the eternal Being.
[It may be mentioned here that each rhythm of Consciousness of the seeker in the process of merging with the ultimate Self is a state of deity, or devata till he merges completely in Oneness with Brahma.]
57. Oct 3, 1873 - I am the sun, the Mahadev, the first cause.
58. Nov 12, 1873 - I myself am Mahapurusa Purusottam, "the great Self, the supreme Being."
59. Aug 15, 1874 - It is not possible to achieve Abhaya pada, "the state of fearlessness" without the help of Guru. One must hold onto Oneself at the house of Tranquility, without which, one cannot achieve the Abhaya pada, the eternal Realization of the ultimate Self.
60. My form is everywhere; there is nobody except me, and that form is in Void. There is no day and night there.
61. If you take shelter in me with true faith, then, I have to come to you. How can I stay far away?
62. I remain present near one who practices Kriya.
63. If you write in reverse order and see it in the mirror, it looks straight. Similarly, if you make reverse the breath of the body, then you will see Swarupa, the form of your self.
64. Dualism is the root of all suffering.
65. Restless is manifestation, and Sthirattva, Tranquility, is Lord Siva.
66. You yourself do not know what will render you good.
67. If the strain is generated on the lips, throat, and teeth by the practice of Pranayam, then the knowledge is called Bhakti, or devotion.
68. Whatever one thinks at the time of death, accordingly one becomes that; likewise, if you become Satchidananda at the time of leaving the body, then, you become yourself, the ultimate Self.
69. Who is Kabir? He is sun, and he is Brahma, myself.
[These names are found from his notebook].
70. In Satyayuga Lahiri Mahasay was born as Satyasukrita, in tretayuga he was Munindra; in dwaparayuga Karunamaya; and in kaliyuga he was Kabir. Later, he became Shyama Charan.
71. If one meditates always on the Lord, all his other works are taken care of by the Lord Himself.
72. If people want to go away, let them go away; but you should remain firm in your practice. Then, at the end, you will go into the house of Sthirattva, Tranquility.
73. The movement is called world.
74. Applying body, mind, and speech in action is called Ahingsa [Non- violence].
75. Animals are enchanted by music; if man is not attracted by the sound of OM, then he is an ass.
76. Beyond the five senses there is mind, that is breath; beyond the mind there is buddhi, that is bindu, or spot [in between the eyebrows]; beyond the bindu, Brahma, the ultimate Self, is the Pure Void, and Formless.
77. Woman is the destroyer of man. Do not look at her, at any cost.
[The sun of the self, that is, sound, is referred to here as man; and the jyoti, light of the self, is referred to as woman. In other words, do not be interested in the play of jyoti, or develop attachment to the inner visions; after all, visions are secondary and are not inner Realization.
[It is sound, Om, or Nada, which helps the seeker to go beyond bindu and merge into Oneness with Brahma, the ultimate Self].
78. I saw a pure Void, which is Brahma, the ultimate Self. The mind must be dissolved in It.
79. Mind should not be made outward. What is the benefit if the mind and the eyes are tranquil and not the body? Today, the breath does not come out, and a lot of addictions are generated.
80. Merging in pure Voidness is called Samadhi.
81. Beyond Purusottam, the Supreme Being, there is Brahma, the ultimate Self.
82. Without being niskama, that is, totally detached, there is no possibility to be merged in Brahma.
[When the seer destroys his character as seer and becomes one with the ultimate Self, then dualism is dissolved].
83. Voidness which is inside voidness is called great Voidness, Brahma.
84. Satyayuga is the After-effect-poise of Kriya; tretayuga is the temporary After-effect-poise of Kriya; dwaparayuga is to practice Kriya; and when one does not practice I, it is kaliyuga for him.
85. When one transcends Basu, desires, he becomes Dev, the Lord; that is, he becomes Basudev, or Lord Krisna.
86. One becomes Basudev when the basanas, the desires, are transcended. He is the Lord.
87. A liar who cannot keep his word is not a good man; his father, that is, his Lord is also no good.
88. The essence of Rama-mantra is to place the tongue into Talabya Kriya and continue to listen the sound of Om.
89. Inside this body there is another body which is somewhat black.
90. Knowledge of the ultimate Self is to know oneself by oneself.
91. Looking at the middle of the forehead, which is above the nose and eyebrows, is a bit difficult; if one stabilizes on this, he attains the state of Samadhi.
92. Till Bhisma [grandfather of Kaurava and Pandava], that is, fear [in the light of Kriya Bhisma means fear of practicing Kriya], receives three arrows, that is, ida, pingala and susumna in his head [unite in the Kutastha], never becomes Sthira, tranquil; One should practice Kriya courageously.
93. Nobody is a sinner; no one is holy either; if the mind is put into the Kutastha, then, there is no sin; otherwise, if the mind is outward, there is sin; in other words, when the mind is not in the Kutastha, it is in sin.
94. The old father [Babaji] is Lord Krisna.
95. I saw Saptarsi, seven Yogis (Bhrigu, Atri, Angira, Marichi, Pulastya, Pulaha, and Kratu; and four Manus (Sanaka, Sananda, Sanatan, and Sanat Kumar].
96. All sins are destroyed at the After-effect-poise of Kriya.
97. Abidya, ignorance, is the outward state of mind; Bidya, Knowledge, is the After-effect-poise of Kriya.
98. One who practices Pranayamam, truly loves all beings.
99. Slowly, slowly, all works are being done.
100. Worldly beautiful things are poisonous. If you see them outwardly, they attract you; but if you see them inwardly, then, they are renounced. This is maya, or restlessness.
101. Let others go as they please, but you continue to practice Kriya; It will render you good; You will achieve the state of Tranquility, Sthirattva.
102. One can say everything when the Kriya practice continues spontaneously at the six centers.
103. Nobody is a sinner; the mind itself is the sinner when it becomes outward away from the Kutastha.
104. Tranquil Moment beyond breath is Allah, that is, the House of Tranquility.
105. Brahma is Pure; It has not come out from anything; in other words, Brahma is ever Pure and Brahma is never tasted before by anyone.
[Tasting something is possible from the the state of dualism. But if one becomes one with Brahma, one becomes Brahma himself. So there is no possibility to taste Brahma. As a result, Brahma remains ever untasted, Pure].
106. Do not be idle. Practice Kriya. Do not wait for advice to practice Kriya.
107. Exhaust your breath in practicing Kriya. Eventually breath will be Sthira, Tranquil.
108. All realization is possible by the practice of the First Kriya. One is required to practice strictly according to the instructions received from one's Guru personally.
2. Practicing Kriya is the study of the Vedas. Kriya is jagya [performance of Vedic rituals]. All should perform this jagya.
3. All Devatas, gods, practice these Kriyas. One who practices Kriya is a Devata.
4. One should practice Pranayam very seriously and sincerely.
5. Kriya practice opens the Eye of Wisdom.
6. The Knowledge of Brahma, the ultimate Self, is attained by the practice of Pranayam.
7. Ignorance is removed automatically when the Kriya practice is perfect.
8. By the practice of Pranayam, ignorance is dispelled and Knowledge of the Self reveals.
9. One who does not see Kutastha [the inner Self between the eyebrows] with the help of Guru's advice in this physical body is a blind person.
10. That which saves one from the mind [restless breath], or manasa, is called Mantra; that which saves one from the attachment of body is called Tantra.
11. The transcendence of inhaling and exhaling is called Kebala Kumbhaka.
12. The practice of Khecharimudra brings victory over the senses.
13. When the tongue is raised, the senses are subdued.
14. If one attains the stabilized state in Khecharimudra, then he attains the state of samadhi.
15. One whose Khechari is successful is fortunate.
16. OM is radiant Light. When this Light is spread throughout the body, all is seen; then, there is no desire to speak and to look.
17. Air [Breath] is Lord.
18. When one continues to refine brown sugar, finally it becomes white. Similarly, continued Kriya practice brings Pranayam to perfection.
19. If one moves the breath [practices Pranayam] always, breathe ceases and becomes tranquil, sthira.
20. The state of Sthirattva, Tranquility, is called Yoga.
21. Practice Kriya as long as possible sitting in one asana at least once a day.
22. If one strikes the door with the reverse air then it will open. This is called reverse japam.
[That is, tranquilizing apana, the restless breath of the lower centers, and bringing up at the dorsal center and then if one strikes (makes thokar) according to the advice, then the inner Door will open].
23. Having practiced Kriya, one should hold onto the After-effect-poise of Kriya.
24. You will receive results according to your Kriya practice.
25. If you feel pain [during the Kriya practice] in the body, then understand that the practice is not going well.
26. The real work is to tune to meditation in Voidness [on the fifth element, ether] leaving three nerves: ida, pingala, susumna and four elements: khiti. apa, teja, and marut, respectively, earth, water, fire, and air.
27. When the mind is tranquil, it does not desire unnecessarily. At the state of beyond desire, one does not perform unnecessary works.
28. When one has attained the tranquil Breath, then, for him, the only work which remains is to hold onto the state of tranquility always.
29. It is difficult to express the state when the breath becomes tranquil, Sthira.
30. When the breath is tranquil day and night, then, one realizes the real state of Rama Mantra.
31. When the breath is tranquil, it is the state of Kumbhaka. When one sees Oneself, it is called Brahmajnana, "the Knowledge of Brahma, the ultimate Self."
32. There is no need to breath in or out. It is a much happier state; tranquility is there; this is Brahma.
33. One becomes Brahma when one becomes desireless
[Lahiri Mahasay's meditative life with Kriya was from 1861 to 1873. The following dates are found in his notebook:
34. May 13, 1873 - Whatever one wants to do, he can do.
35. June 29, 1873 - I entered inside [the Spinal Cord] a little bit.
36. July 16, 1873 - The senses disturb today. I must renounce all desires and dissolve myself.
37. The senses are obstructions; transcending them by the practice of Prayanam and Omkar Kriyas, today, I have to dissolve perfectly. This is the only work for me.
38. It does not matter, if life departs from the physical body. I must practice Kriya with all my heart.
39. Kriya practice brings divine wealth, that is, Sthirattva, the state of Tranquility.
40. Aug 13, 1873 - Now, always remain in Kumbhak. This is the form of Mahadev, Lord Siva; head was always heavy, the eyes were drawn above; this state does not break when inhaling is done; at that time, silence is very beneficial.
41. One can see all the deities if one withdraws the restless mind and makes inward himself in the Kutastha.
42. I saw Radhaji [consort of Krisna] at the base of the inner Sound.
43. The sun is Kali (Goddess Kali), I myself am Kali. Thinking about Kali I become Kali. Now I will be father of Kali, Brahma, and the ultimate Self.
44. The sun is Kali [Goddess Kali], and I am what I am.
45. Aug 13, 1873 - Today, I became Mahapurusa, "the great man."
46. Aug 17, 1873 - I am Mahapurusa. In the sun I saw that I myself am Brahma, the ultimate Self.
47. Aug 18, 1873 - The world is revealed from my form. I myself am the only Purusa, the supreme Being.
48. Aug 18, 1873 - The world is revealed from my form. I myself am the only Purusa, the Self; there is nobody else.
49. Aug 22, 1873 - I myself am Adi Purusa Bhagavan, the first Lord.
50. Aug 23, 1873 - Whatever I say is Veda. Know it for certain.
51. I saw four Vedas, Brahma, Visnu, and Maheswar (Lord Siva) inside the Yoni [between the eyebrows].
52. I saw a blue color in the light; in the blue, I saw a white Spot (Bindu); and in the white Spot, I saw a man who manifested himself as a Hindu, English man, etc.
53. I saw thousands of Krisnas.
54. I saw the greater Krisna.
55. Aug 24, 1873 - I myself am Lord Krisna.
56. Aug 25, 1873 - I myself am the Aksara Purusa, the eternal Being.
[It may be mentioned here that each rhythm of Consciousness of the seeker in the process of merging with the ultimate Self is a state of deity, or devata till he merges completely in Oneness with Brahma.]
57. Oct 3, 1873 - I am the sun, the Mahadev, the first cause.
58. Nov 12, 1873 - I myself am Mahapurusa Purusottam, "the great Self, the supreme Being."
59. Aug 15, 1874 - It is not possible to achieve Abhaya pada, "the state of fearlessness" without the help of Guru. One must hold onto Oneself at the house of Tranquility, without which, one cannot achieve the Abhaya pada, the eternal Realization of the ultimate Self.
60. My form is everywhere; there is nobody except me, and that form is in Void. There is no day and night there.
61. If you take shelter in me with true faith, then, I have to come to you. How can I stay far away?
62. I remain present near one who practices Kriya.
63. If you write in reverse order and see it in the mirror, it looks straight. Similarly, if you make reverse the breath of the body, then you will see Swarupa, the form of your self.
64. Dualism is the root of all suffering.
65. Restless is manifestation, and Sthirattva, Tranquility, is Lord Siva.
66. You yourself do not know what will render you good.
67. If the strain is generated on the lips, throat, and teeth by the practice of Pranayam, then the knowledge is called Bhakti, or devotion.
68. Whatever one thinks at the time of death, accordingly one becomes that; likewise, if you become Satchidananda at the time of leaving the body, then, you become yourself, the ultimate Self.
69. Who is Kabir? He is sun, and he is Brahma, myself.
[These names are found from his notebook].
70. In Satyayuga Lahiri Mahasay was born as Satyasukrita, in tretayuga he was Munindra; in dwaparayuga Karunamaya; and in kaliyuga he was Kabir. Later, he became Shyama Charan.
71. If one meditates always on the Lord, all his other works are taken care of by the Lord Himself.
72. If people want to go away, let them go away; but you should remain firm in your practice. Then, at the end, you will go into the house of Sthirattva, Tranquility.
73. The movement is called world.
74. Applying body, mind, and speech in action is called Ahingsa [Non- violence].
75. Animals are enchanted by music; if man is not attracted by the sound of OM, then he is an ass.
76. Beyond the five senses there is mind, that is breath; beyond the mind there is buddhi, that is bindu, or spot [in between the eyebrows]; beyond the bindu, Brahma, the ultimate Self, is the Pure Void, and Formless.
77. Woman is the destroyer of man. Do not look at her, at any cost.
[The sun of the self, that is, sound, is referred to here as man; and the jyoti, light of the self, is referred to as woman. In other words, do not be interested in the play of jyoti, or develop attachment to the inner visions; after all, visions are secondary and are not inner Realization.
[It is sound, Om, or Nada, which helps the seeker to go beyond bindu and merge into Oneness with Brahma, the ultimate Self].
78. I saw a pure Void, which is Brahma, the ultimate Self. The mind must be dissolved in It.
79. Mind should not be made outward. What is the benefit if the mind and the eyes are tranquil and not the body? Today, the breath does not come out, and a lot of addictions are generated.
80. Merging in pure Voidness is called Samadhi.
81. Beyond Purusottam, the Supreme Being, there is Brahma, the ultimate Self.
82. Without being niskama, that is, totally detached, there is no possibility to be merged in Brahma.
[When the seer destroys his character as seer and becomes one with the ultimate Self, then dualism is dissolved].
83. Voidness which is inside voidness is called great Voidness, Brahma.
84. Satyayuga is the After-effect-poise of Kriya; tretayuga is the temporary After-effect-poise of Kriya; dwaparayuga is to practice Kriya; and when one does not practice I, it is kaliyuga for him.
85. When one transcends Basu, desires, he becomes Dev, the Lord; that is, he becomes Basudev, or Lord Krisna.
86. One becomes Basudev when the basanas, the desires, are transcended. He is the Lord.
87. A liar who cannot keep his word is not a good man; his father, that is, his Lord is also no good.
88. The essence of Rama-mantra is to place the tongue into Talabya Kriya and continue to listen the sound of Om.
89. Inside this body there is another body which is somewhat black.
90. Knowledge of the ultimate Self is to know oneself by oneself.
91. Looking at the middle of the forehead, which is above the nose and eyebrows, is a bit difficult; if one stabilizes on this, he attains the state of Samadhi.
92. Till Bhisma [grandfather of Kaurava and Pandava], that is, fear [in the light of Kriya Bhisma means fear of practicing Kriya], receives three arrows, that is, ida, pingala and susumna in his head [unite in the Kutastha], never becomes Sthira, tranquil; One should practice Kriya courageously.
93. Nobody is a sinner; no one is holy either; if the mind is put into the Kutastha, then, there is no sin; otherwise, if the mind is outward, there is sin; in other words, when the mind is not in the Kutastha, it is in sin.
94. The old father [Babaji] is Lord Krisna.
95. I saw Saptarsi, seven Yogis (Bhrigu, Atri, Angira, Marichi, Pulastya, Pulaha, and Kratu; and four Manus (Sanaka, Sananda, Sanatan, and Sanat Kumar].
96. All sins are destroyed at the After-effect-poise of Kriya.
97. Abidya, ignorance, is the outward state of mind; Bidya, Knowledge, is the After-effect-poise of Kriya.
98. One who practices Pranayamam, truly loves all beings.
99. Slowly, slowly, all works are being done.
100. Worldly beautiful things are poisonous. If you see them outwardly, they attract you; but if you see them inwardly, then, they are renounced. This is maya, or restlessness.
101. Let others go as they please, but you continue to practice Kriya; It will render you good; You will achieve the state of Tranquility, Sthirattva.
102. One can say everything when the Kriya practice continues spontaneously at the six centers.
103. Nobody is a sinner; the mind itself is the sinner when it becomes outward away from the Kutastha.
104. Tranquil Moment beyond breath is Allah, that is, the House of Tranquility.
105. Brahma is Pure; It has not come out from anything; in other words, Brahma is ever Pure and Brahma is never tasted before by anyone.
[Tasting something is possible from the the state of dualism. But if one becomes one with Brahma, one becomes Brahma himself. So there is no possibility to taste Brahma. As a result, Brahma remains ever untasted, Pure].
106. Do not be idle. Practice Kriya. Do not wait for advice to practice Kriya.
107. Exhaust your breath in practicing Kriya. Eventually breath will be Sthira, Tranquil.
108. All realization is possible by the practice of the First Kriya. One is required to practice strictly according to the instructions received from one's Guru personally.
Translation for letter-5
Sri Nilmadhav Sarkar
The historical proof of Lahiri Mahasay’s writing of Commentaries.
The Kriyanwit disciple [Nilmadhav Sarkar]:
Your new book Sankhya Darsan is published, please send a copy to me. The enclosed stamp is for the postage.
Lahiri Mahasay’s reply:
Sent Manusanghita and Sankhya (Sankhya Darsan). Manu costs half a rupee and Sankhya is free.
[Occasionally, Lahiri Mahasay asked Panchanan Bhattacharya to send copies of different titles so he could send to Kriyanwit like Nilmadhav Sarkar. Thus Lahiri Mahasay participated in the distribution of the Kriya Books.]
The historical proof of Lahiri Mahasay’s writing of Commentaries.
The Kriyanwit disciple [Nilmadhav Sarkar]:
Your new book Sankhya Darsan is published, please send a copy to me. The enclosed stamp is for the postage.
Lahiri Mahasay’s reply:
Sent Manusanghita and Sankhya (Sankhya Darsan). Manu costs half a rupee and Sankhya is free.
[Occasionally, Lahiri Mahasay asked Panchanan Bhattacharya to send copies of different titles so he could send to Kriyanwit like Nilmadhav Sarkar. Thus Lahiri Mahasay participated in the distribution of the Kriya Books.]
English version for letter-4
Namaskaramantar midang [After greeting],
I have completed writing Manu [Manu Sanghita] and Siksha [Education of Yogi Panini, the ancient yogi, the father of Sanskrit Grammar]. I will send them to you for printing.
There is no need to change. Let them remain just as I have written. If varna [letter] needs correction, it should be done consulting a dictionary. …. Sending Rupees 100.00 through Money Order, please keep accounting.
Sri Shyama Charan Devsarma [Lahiri]
Note: this letter is believed to be written on April 29 [No mention of the year]
I have completed writing Manu [Manu Sanghita] and Siksha [Education of Yogi Panini, the ancient yogi, the father of Sanskrit Grammar]. I will send them to you for printing.
There is no need to change. Let them remain just as I have written. If varna [letter] needs correction, it should be done consulting a dictionary. …. Sending Rupees 100.00 through Money Order, please keep accounting.
Sri Shyama Charan Devsarma [Lahiri]
Note: this letter is believed to be written on April 29 [No mention of the year]
The English Version of Letter-2.
Sri Durga Saranam
(“Remembering Goddess Durga”)
Namaskar [“Greetings”- Panchanan Bhattacharya],
“... The description of the state where there is neither ‘I’ nor ‘mine’ is the subject matter of ‘Markendeya Purana’ [Chandi, the book of Divine Mother].
“Let me know how much it will cost to print.
“It is not necessary to print the list of knowledge of the description of ‘time.’ In other words, do not print information concerning such things as the visions a person may see and how many days thereafter until he dies.
“[The above paragraph was a special instruction for the above title only].
“All the rest is fine here.”
Sri Shyama Charan Devsarman [Lahiri]
(“Remembering Goddess Durga”)
Namaskar [“Greetings”- Panchanan Bhattacharya],
“... The description of the state where there is neither ‘I’ nor ‘mine’ is the subject matter of ‘Markendeya Purana’ [Chandi, the book of Divine Mother].
“Let me know how much it will cost to print.
“It is not necessary to print the list of knowledge of the description of ‘time.’ In other words, do not print information concerning such things as the visions a person may see and how many days thereafter until he dies.
“[The above paragraph was a special instruction for the above title only].
“All the rest is fine here.”
Sri Shyama Charan Devsarman [Lahiri]
English Translation to Letter-1
Sri Durga Saranam, “Remembering Goddess Durga, the Divine Mother.”
Namaskaranantaramidang (After Greeting),
What is the status of printing the title “Nyaya?”
[Nyaya Sutras of Yogi Gautama, is one of the six systems of Indian disciplines; it is devoted to Indian Logic].
What will be the cost of printing Taitiriya?
[Tatitriya is a famous Upanisad devoted to spiritual Education.]
How long will sending the medicines be delayed? I am asking this once to expedite the matter.
[Lahiri Mahasay permitted Panchanan Bhattacharya to produce some herbal medicines. He asked Bhattacharya to supply some. That is why he inquired about the matter in this letter.]
The copies of the title Kabir have arrived through Govinda Babu. I am writing this for your information.
Everything here is going well.
July 9, 1891
s/d Sri Shyama Charan Devsarman [Lahiri]
Namaskaranantaramidang (After Greeting),
What is the status of printing the title “Nyaya?”
[Nyaya Sutras of Yogi Gautama, is one of the six systems of Indian disciplines; it is devoted to Indian Logic].
What will be the cost of printing Taitiriya?
[Tatitriya is a famous Upanisad devoted to spiritual Education.]
How long will sending the medicines be delayed? I am asking this once to expedite the matter.
[Lahiri Mahasay permitted Panchanan Bhattacharya to produce some herbal medicines. He asked Bhattacharya to supply some. That is why he inquired about the matter in this letter.]
The copies of the title Kabir have arrived through Govinda Babu. I am writing this for your information.
Everything here is going well.
July 9, 1891
s/d Sri Shyama Charan Devsarman [Lahiri]
Friday, August 27, 2010
The Brahma Vidya of Yoga shastra
The end of each chapter of Gita quotes- “Thus latent Brahma Knowledge of Yoga scriptures denoted through the counsel of Krishna imparted to Arjuna … ” etc. Here from this it can be deduces that each chapter of the Gita, expounds Brahma knowledge and Yoga Shastra. God has never advised Arjuna to cry, instead he advised Arjuna to be strong willed and through the medium of yoga Shastra wage the sadhana battle for the attainment of soul-knowledge or Brahma Knowledge.
To wage the sadhana battle a weapon is required. This weapon is the pranayama weapon that is the pranayama like Bow and Arrow or else fighting with the mace to defeat the enemy-the sensory proclivities, hence realizes me, that is to know yourself, which is attaining soul-knowledge and get salvation. This is the sublime dharma.
Again god has never advised Arjuna to invoke or to attain soul-knowledge through gross worship. He has never imparted counsel to abandon parents, wife-son, loved ones and the material world or to don saffron robes and abide in mathas or missions. Instead he has asked to practice dharma along with wife.
Shiva’s wife is Sati, Rama`s wife is Sita, Krishna is accompanied by Radha, all the deities and munis are married figures. To restore the esteem of his life, lord Shiva had caused a holocaust (Dakshya Yajna) to occur. Bhagavan Ram Chandra had occasionised a tumultuous fray (Lankakand) at Sri Lanka. From this it can be deduced that Indian traditions and culture or else Sanatana Dharma has never counseled man to relinquish the family ambit or the discipline of daily life and donning saffron robes, residing in mathas or missions. After Shankaracharya, the use of saffron clothes was initiated. They did not exist before this. Historians are aware that discipline of abandoning family existence had commenced in India through Buddhist and Shankaracharyan influence. Thus abandoning family existence is not the percept of Sanatana Dharma.
Therefore Indians today are distantly remote from soul-knowledge or Brahma-Knowledge attainment which has been continuing since aeons in Bharata, through which innumerable Indians would attain salvation, eternal peace through annihilating the sensory vices. Now a day, the renunciates do not lead man to the path because they themselves are ignorant about it.
The vast wealth latent in the veins of Indians like the subterranean under current of river Phalgu being dedicated from them through the principle of amassing huge wealth, enjoying material pleasures and being attached towards sensory orient actions. Man is being misguided by the ones whom they trust can’t lead them to the path of Dharma. If the spiritual teacher is greedy, a sensualist and is materially oriented then he will attract the men who are spiritually thirst towards the path, where in lies a doubt in that. If a renunciate under the guise of advice, remarks to a householder that “See, I have renounced the world without any hesitation by donning saffron robes and have chosen mathas and missions as my adobe, can u do so? “ If that intelligent Shastra conversant replies- “I shall never follow it because the Shastras have quoted ‘Practice dharma along with your wife’ and another reason why I shall not renounce family life is when I arrived in this world from my mother’s womb as an infant and if my mother would have abandoned me in the garbage dump, what would have been my fate? But my mother did not perpetrate this instead she has nursed me, taken in her lap, spent sleepless nights catering to my needs taking pains reared me up. If I abandon my parents and go to mathas and missions I will not attain dharma. If I do not marry I might indulge in debauchery, give birth to retrograde genes, cannot practice dharma along with wife, which is against the shastras. If anyone remarks salvation is not required, saffron robes is necessary, then it is shirking thought”.
Kriya yoga is the Gita stipulated Brahma knowledge or yogashastra. Those who are non-desirous of attaining soul knowledge, handle a huge amount of wealth, abiding in mathas or missions, neglecting their parents, Where as innumerable householders who aspire to make their human lives fruitful by attaining soul knowledge, hence salvation they irrespective of rich or poor remaining in the family ambit, earning their livelihood, remain steeped in austere sadhana in the corner of their rooms. The infinite current of Bharatiya thought is being maintained and will be maintained by them in the future. Mahatma Ramprasad has remarked in this regard-“Family Dharma is very important, for this reason I cannot abandon it”. Yogiraj Shyamachurn Lahiri Mahasaya also maintaing family existence arriving at the pinnacle of sadhana has remarked- “Gruhastya ashram (house hold) is the greatest amongst four ashrams. The other three are dependant on it only”. To reach this sublime idea of Yogiraj to the masses Yogiraj Shyamachurn Sanatana Mission has constructed a temple at Degaon, Nusrapur a few kilometers away from pune, Maharastra where prevails the majestic marble image of Bhagavan Krishna-Shyamachurn. People of this region can find the highest objectives of their lives-the path for soul knowledge or salvation. Maharastra has given birth to a few sublime kriyayogis. Amongst them are Ramdas swami, Mahatma Jnaneshwar, Mahatma Tukaram and an initiate of Bhagavan Krishna Shyamachurn, Sai baba of Shirdi.
To wage the sadhana battle a weapon is required. This weapon is the pranayama weapon that is the pranayama like Bow and Arrow or else fighting with the mace to defeat the enemy-the sensory proclivities, hence realizes me, that is to know yourself, which is attaining soul-knowledge and get salvation. This is the sublime dharma.
Again god has never advised Arjuna to invoke or to attain soul-knowledge through gross worship. He has never imparted counsel to abandon parents, wife-son, loved ones and the material world or to don saffron robes and abide in mathas or missions. Instead he has asked to practice dharma along with wife.
Shiva’s wife is Sati, Rama`s wife is Sita, Krishna is accompanied by Radha, all the deities and munis are married figures. To restore the esteem of his life, lord Shiva had caused a holocaust (Dakshya Yajna) to occur. Bhagavan Ram Chandra had occasionised a tumultuous fray (Lankakand) at Sri Lanka. From this it can be deduced that Indian traditions and culture or else Sanatana Dharma has never counseled man to relinquish the family ambit or the discipline of daily life and donning saffron robes, residing in mathas or missions. After Shankaracharya, the use of saffron clothes was initiated. They did not exist before this. Historians are aware that discipline of abandoning family existence had commenced in India through Buddhist and Shankaracharyan influence. Thus abandoning family existence is not the percept of Sanatana Dharma.
Therefore Indians today are distantly remote from soul-knowledge or Brahma-Knowledge attainment which has been continuing since aeons in Bharata, through which innumerable Indians would attain salvation, eternal peace through annihilating the sensory vices. Now a day, the renunciates do not lead man to the path because they themselves are ignorant about it.
The vast wealth latent in the veins of Indians like the subterranean under current of river Phalgu being dedicated from them through the principle of amassing huge wealth, enjoying material pleasures and being attached towards sensory orient actions. Man is being misguided by the ones whom they trust can’t lead them to the path of Dharma. If the spiritual teacher is greedy, a sensualist and is materially oriented then he will attract the men who are spiritually thirst towards the path, where in lies a doubt in that. If a renunciate under the guise of advice, remarks to a householder that “See, I have renounced the world without any hesitation by donning saffron robes and have chosen mathas and missions as my adobe, can u do so? “ If that intelligent Shastra conversant replies- “I shall never follow it because the Shastras have quoted ‘Practice dharma along with your wife’ and another reason why I shall not renounce family life is when I arrived in this world from my mother’s womb as an infant and if my mother would have abandoned me in the garbage dump, what would have been my fate? But my mother did not perpetrate this instead she has nursed me, taken in her lap, spent sleepless nights catering to my needs taking pains reared me up. If I abandon my parents and go to mathas and missions I will not attain dharma. If I do not marry I might indulge in debauchery, give birth to retrograde genes, cannot practice dharma along with wife, which is against the shastras. If anyone remarks salvation is not required, saffron robes is necessary, then it is shirking thought”.
Kriya yoga is the Gita stipulated Brahma knowledge or yogashastra. Those who are non-desirous of attaining soul knowledge, handle a huge amount of wealth, abiding in mathas or missions, neglecting their parents, Where as innumerable householders who aspire to make their human lives fruitful by attaining soul knowledge, hence salvation they irrespective of rich or poor remaining in the family ambit, earning their livelihood, remain steeped in austere sadhana in the corner of their rooms. The infinite current of Bharatiya thought is being maintained and will be maintained by them in the future. Mahatma Ramprasad has remarked in this regard-“Family Dharma is very important, for this reason I cannot abandon it”. Yogiraj Shyamachurn Lahiri Mahasaya also maintaing family existence arriving at the pinnacle of sadhana has remarked- “Gruhastya ashram (house hold) is the greatest amongst four ashrams. The other three are dependant on it only”. To reach this sublime idea of Yogiraj to the masses Yogiraj Shyamachurn Sanatana Mission has constructed a temple at Degaon, Nusrapur a few kilometers away from pune, Maharastra where prevails the majestic marble image of Bhagavan Krishna-Shyamachurn. People of this region can find the highest objectives of their lives-the path for soul knowledge or salvation. Maharastra has given birth to a few sublime kriyayogis. Amongst them are Ramdas swami, Mahatma Jnaneshwar, Mahatma Tukaram and an initiate of Bhagavan Krishna Shyamachurn, Sai baba of Shirdi.
Monday, August 23, 2010
The Essence of Kriya
Kineticism removed through the intrinsic yoga absolute (Kriya) --- this is what kriya yoga is all about. Kriya yoga or Karma yoga or Raja yoga as the Gita explains is an internal science inhering the creation and beyond through eternity. Rushi Patangali had also explained it in ‘Patanjali Yogasutra’. This yoga has been practised by munis and the rushis through aeons. Today the eternal yoga has acquired several names likes Sahaja yoga, Danayoga etc. Due to degeneration of the age Sahaja yoga has attained a different connotation of being easy as today`s generation prefer instant spiritual awakenings which is temporary. Actually Sahaja infers that which constantly inheres our body containers and Jnanayoga is knowledge derived through ardent Kriya yoga practice and not erudition.
Why is the Yoga absolute? Simple, because the source of this yoga is the eternal Supreme Being. It was rushi Patanjali in the Tretayuga, Bhagavan Sri Krishna in Dwapara and Yogiraj Shyama Charan Lahiree in Kaliyuga, expounded on this inherent science when ever they marked their Divine advent. This infers that Yogiraj Shyama Charan Lahiree is none other than rushi Patanjali or Bhagavan Sri Krishna or many other manifestations in different yogacycles. Thus it follows that Yogiraj Shyama Charan Lahiree is none other than the fountain head of yoga. Yoga absolute connects the supreme.This yoga is incomparable, unalterable, indivisible, abstruse because that which emanates from Bhagavan (God), that which is pure, holy, sublime, immaculate certainly cannot be modified. If modification is perpetrated the modifier has to face severe consequences for the Karma he has rendered.
Why is this yoga intrinsic? Because it inheres that total creation and beyond. This yoga is occurring in all beings whether animate or inanimate because it is eternal. All beings therefore subconsciously practise it without being aware of it and amongst the living beings since humans are the highest creations of god, only those evolved through the incessant cycle from the Guru or Master who opening the third eye makes the practisant realize his true essence. Which essence inherently pervades the total creation and beyond? ‘PRANA’, if taken as an acronym, it connotes- Prana is the pervasive reality, the allness yet nothingness hence absolute, thus Bhagavan. This is why this yoga is intrinsic.
Yoga in a word connotes ‘UNION’. This union again infers union with the absolute and obviously not anything mundane.
How or why is Kineticism removed through the intrinsic yoga absolute? Man on being born attains a vibration domain of 1, 00,000 and he remains a prey to this till his death. When his vibration level cannot go above 10 then he is compelled to be reborn or else fall a prey to this same vibration domain. This cycle continues incessantly till he evolves himself and in one of the births grows disgusted with the life’s shenanigans and craves to come out from this highly kinetic cycle. This is called ‘Vishadyoga’ in Gita. He then earns for peace, but does not realize thar peace is not an object to be acquired. So he begins his cycle of spiritual quest coming to several masters till he comes to the right one who initiates him into Kriyayoga. Barring practice of this yoga Kineticism cannot be removed. It is slow, gradual but permanent process not in a single birth but surely in successive three births depending upon the level of vibration at the time of death pull him down. But at one go, if he can make it in three successive births, he will at death achieve zero vibration and never to be born again. But only to be born at the beck and command of the absolute for executing noble tasks necessary for the mankind. He will be able to attain all this if he is sincere, devoted and fruitful to his guru.
Kriyayoga is nothing but worship of Prana, which inheres total creation and beyond this through kriyayoga, the ardent practisant will be permeated with allness and then realize the pervading allness, hence ultimately merge with the Absolute. This is why if we break each syllable of Yogiraj the fountain head of kriyayoga it would read “Yogic Oneness Geared in Infinite Realm of Absolute Joy”. Therefore he is Prana- pervasive reality of allness, nothingness and the absolute.
Through merging with the absolute oneness is attained, which is endlessly oriented in the kingdom of infinite bliss because when mergence occurs it is beatitude, for then ‘none exist to talk about the existence of nothingness ‘, as Yogiraj has noted. Thus after mergence Kineticism is totally removed and there is no coming or going.
Why is the Yoga absolute? Simple, because the source of this yoga is the eternal Supreme Being. It was rushi Patanjali in the Tretayuga, Bhagavan Sri Krishna in Dwapara and Yogiraj Shyama Charan Lahiree in Kaliyuga, expounded on this inherent science when ever they marked their Divine advent. This infers that Yogiraj Shyama Charan Lahiree is none other than rushi Patanjali or Bhagavan Sri Krishna or many other manifestations in different yogacycles. Thus it follows that Yogiraj Shyama Charan Lahiree is none other than the fountain head of yoga. Yoga absolute connects the supreme.This yoga is incomparable, unalterable, indivisible, abstruse because that which emanates from Bhagavan (God), that which is pure, holy, sublime, immaculate certainly cannot be modified. If modification is perpetrated the modifier has to face severe consequences for the Karma he has rendered.
Why is this yoga intrinsic? Because it inheres that total creation and beyond. This yoga is occurring in all beings whether animate or inanimate because it is eternal. All beings therefore subconsciously practise it without being aware of it and amongst the living beings since humans are the highest creations of god, only those evolved through the incessant cycle from the Guru or Master who opening the third eye makes the practisant realize his true essence. Which essence inherently pervades the total creation and beyond? ‘PRANA’, if taken as an acronym, it connotes- Prana is the pervasive reality, the allness yet nothingness hence absolute, thus Bhagavan. This is why this yoga is intrinsic.
Yoga in a word connotes ‘UNION’. This union again infers union with the absolute and obviously not anything mundane.
How or why is Kineticism removed through the intrinsic yoga absolute? Man on being born attains a vibration domain of 1, 00,000 and he remains a prey to this till his death. When his vibration level cannot go above 10 then he is compelled to be reborn or else fall a prey to this same vibration domain. This cycle continues incessantly till he evolves himself and in one of the births grows disgusted with the life’s shenanigans and craves to come out from this highly kinetic cycle. This is called ‘Vishadyoga’ in Gita. He then earns for peace, but does not realize thar peace is not an object to be acquired. So he begins his cycle of spiritual quest coming to several masters till he comes to the right one who initiates him into Kriyayoga. Barring practice of this yoga Kineticism cannot be removed. It is slow, gradual but permanent process not in a single birth but surely in successive three births depending upon the level of vibration at the time of death pull him down. But at one go, if he can make it in three successive births, he will at death achieve zero vibration and never to be born again. But only to be born at the beck and command of the absolute for executing noble tasks necessary for the mankind. He will be able to attain all this if he is sincere, devoted and fruitful to his guru.
Kriyayoga is nothing but worship of Prana, which inheres total creation and beyond this through kriyayoga, the ardent practisant will be permeated with allness and then realize the pervading allness, hence ultimately merge with the Absolute. This is why if we break each syllable of Yogiraj the fountain head of kriyayoga it would read “Yogic Oneness Geared in Infinite Realm of Absolute Joy”. Therefore he is Prana- pervasive reality of allness, nothingness and the absolute.
Through merging with the absolute oneness is attained, which is endlessly oriented in the kingdom of infinite bliss because when mergence occurs it is beatitude, for then ‘none exist to talk about the existence of nothingness ‘, as Yogiraj has noted. Thus after mergence Kineticism is totally removed and there is no coming or going.
About Kriya Yoga
The word Kriya Yoga can be divided into two parts: Kriya (means action) and Yoga (means the union of your soul to the divine soul/brahma). Thus, Kriya Yoga refers to that action through which you could merge yourself with the Nischal Brahma.
The concept Kriya Yoga found its place in the ancient Patanjal Yoga Sutras and in Srimad Bhagavad-Gita.
Kriya Yoga refers to the concept of Dhyana and is NOT a meditation technique as may be propagated by some Schools. In Meditation one concentrates on a specific object whilst in Kriya Yoga you are supposed to unite with Brahma.
What is Brahma? Well, one who has not yet united himself with it can hardly describe it. As the sloka goes “Nishalang Brahma Ucchate”, which means the state of stillness, is Brahma where no signs of vibration exist.
Ages back Babaji-Maharaj taught this Pranali to a householder who later became an eminent self-realized Yogi, Yogiraj Shyama Churn Lahiree, and the one who is responsible for the propagation of Kriya Yoga in this world. One could hardly locate relevant information or a proper photo of Babaji-Maharaj though nowadays some claim to have a meet or two with Him but whether it is for real or if this Babaji is the same age-old Babaji that is NOT certain!
Let us not to get into any whirlpool of controversies.
Hence, Yogiraj Shyama Churn Lahiree is considered to be the fountainhead of Kriya Yoga.
Yogiraj had a couple of distinguished disciples, Sri Panchanan Bhattacharya, founder of Arya Institution in Calcutta, Sri Yukteshwar Giri who was the Guru of Paramhansa Yogananda, Sri Bhupendranath Sanyal, Sri Palodhi Mahashaya, Sri Tinkori Lahiree (elder son of Yogiraj), Sri Dukori Lahiree (younger son of Yogiraj) to name a few.
It was Sri Paramhansa Yogananda and His Autobiography of Yogi, which made the name of Yogiraj Shyama Churn Lahiree familiar with the world-population.
Yogiraj used to pen down His thoughts and yogic realizations in the confidential diaries, which were kept confidential till some time ago! Had those diaries been kept in dark, we would not have understood Yogiraj Shyama Churn Lahiree to the full extent.
Full credit goes to Sri Satya Charan Lahiree (Grandson of Yogiraj) and Yogacharya Sri Ashoke Kumar Chatterjee (the chief disciple of Sri Satya Charan Lahiree) to bring out the hidden treasures! With the advent of the holy book “Purana Purusha Yogiraj Shyama Churn Lahiree”, we could get to see & understand the realizations & findings of Yogiraj. This is the reason Purana Purusha is a must-read to all aspirants who wish to get accustomed with the nuances of Kriya Yoga Sadhana.
This Sadhana (…Raj-vidya Raj-guchhyam Pavitramidamuttamam…) can only be learnt from a Guru since this is Raj-vidya (means supreme science & Raj-guchhyam (means extremely confidential). Hence, we cannot possibly think of a manual or an online protocol depicting the procedure of Kriya Yoga, as Guru-tatwa is one of the finest & essential concepts, which is to be understood to succeed in Spiritual path.Yes, our beloved Gurudeva, Yogacharya Sri Ashoke Kumar Chatterjee himself enjoys an excellent Guru-Shishya lineage.
He received His First Kriya initiation from Sri Annada Charan Shastri Mahashaya who is one of the distinguished disciples of Sri Panchanan Bhattacharya, a direct disciple of Yogiraj Shyama Churn Lahiree Baba.
Yogacharya Chatterjee received His Second Kriya initiation from Sri Sunder Lal Lala-ji, one of the eminent disciples of Sri Hari Narayan Palodhi Mahashaya, a direct disciple of Lahiree Baba. Whilst Yogacharya Chatterjee received His Third, Fourth, Fifth & Sixth Kriya initiation from Sri Satya Charan Lahiree Mahashaya, Grandson of Lahiree Baba.
We have our divine
Please visit www.yogirajshyamacharan.com for further details.
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