Original Kriya


June 2018 - KRIYA UPDATE!


There is a chance that Sri Mukherjee will visit the United Kingdom sometime this year or next. If you would be interested in meeting with him there (or in Europe), please send an email to kriya.orig@gmail.com.

So many people are looking for the original kriya as taught by Lahiri Mahasaya. So few find the real teaching. Enclosed is an email sent by a sincere and longtime practicing yogi who wrote, "I have read, and greatly enjoyed, your books on Kriya Yoga. They mirror the teaching and presentation that I received from Banamali. I am wondering if you knew him."

In case you do not know, Banamali Lahiri [1916-2004] was the great grandson of Shyamacharan Lahiri, more popularly known as Lahiri Mahasaya. Banamali was a highly advanced and secretive yogi who reminded people that Shyamacharan Lahiri warned his disciples about the dangers of starting organizations as the teachings will then become corrupted. You can read more about Banamali at this website: http://banmalilahiri.com/.

Sincere kriya yoga seekers may inquire about initiation by sending email to kriya.orig@gmail.com.

Four volumes of Original Kriya Yoga are available on Amazon: Original Kriya Yoga: Step by Step Guide to Salvation Volume I, Volume II, Volume III, Volume IV. They are available on Kindle and paperback.

SECRETS OF ORIGINAL KRIYA YOGA


(As revealed By SWAMI PRANABANANDA GIRI )
BY SHRI RANGIN MUKHERJEE(MUKHOPADHAYAY)
(A disciple of Shri Gyanendranath Mukhopadhyay: writer of "Pranab Gita")
CONTACT EMAIL: kriya.orig@gmail.com

DEDICATED AT THE LOTUS FEET OF MY REVERED GURU
SHRI GYANA MAHARAJ (Shri Gyanendranath Mukhopadhyay)

PREFACE
By reading this book, if any sincere Kriya Sadhak receives benefit, I will feel myself blessed. I pray to almighty for physical, mental and spiritual well being of all.



RANGIN MUKHERJEE

Lineage of Gurus


REVERED BABAJI MAHARAJ(KHITISHWAR MAHARAJ)

REVERED YOGIRAJ LAHIRI MAHASAYA

MY PARAM GURUDEV REVERED PARAMHANSA PRANABANANDA

MY GURDEV REVERED GYAN MAHARAJ ( SHRI GYANENDRANATH MUKHOPADHYAY )

CHAPTER-1

INTRODUCTION


I have visited many Kriya Yoga ashrams and was surprised by the way Kriya Yoga diksha (initiation) is given and how the techniques are being taught. The initiation given in the name of Kriya Yoga is not at all Kriya Yoga. It is yoga that they invented. No one can progress in the spiritual path with this kind of initiation. Rather the seeker will lose both time and faith. Using the name of Kriya Yoga, people are doing business in India and the West. They have constructed big ashrams and temples and live a luxurious life.

One cannot become a Sanyasi by merely having long hair or a beard, wearing a saffron colour cloth, or chanting some sacred mantras. Sri Ramakrishna Paramhansa defined a Sanyasi as the person who has detached himself from the desires of sexual pleasure (kamini is Bengali actual word) and pleasure of wealth (kanchan is Bengali actual word). Such a person has reached 80 percent of the way to God. My revered Gurudeb Shri Shri Gyanendranath Mukhopadhyay (Mukherjee), or revered Gyana Maharaja, told me 5-7 days before his mahasamadhi that a person is a real Sanyasi who has accomplished all work. Then he pointed a finger towards himself and said, "Real Sanyasi is sitting before you. I have accomplished all work (meaning he completed all work done in the six chakras and the Sahasrar: the thousand-petaled lotus located at the top of brain); no other work is left for me. Now I am enjoying the pension given by God." He also said just before his mahasamadhi: "This is my last birth."

Hence, giving up the desire for sex and wealth and accomplishing all work (Karma-tyag in original Bengali: it means completion of all the Kriyas and mudras carried out in six chakras and Sahasrar) is not so easy. For this it is required to practice Kriya correctly. Yogiraj Lahiri Mahasaya wrote to one of his disciples that practicing two Pranayams correctly is better than doing two hundred Pranayams in a haphazard manner. One can get detachment from the desires by correctly practising this Kriya Pranayam. Unless one perfects the Kriya Pranayam (Uttam pranayam), it is not possible to have deep and subtle spiritual understanding.

To attain this stage of perfection in Kriya Pranayam, one has to practice Kriya Yoga day after day, month after month, year after year. For this one should have patience and faith. Once one attains the stage of perfect Kriya Pranayam, it is very easy to finish the left over spiritual journey. For this, at beginning it is required to practice with patience. Then one attains the stage of total bliss and forgets the mundane past.

I have seen that after taking Kriya initiation many people starts practising Kriya for initial few months with full zeal and enthusiasm. But when initially they do not gain any spiritual feeling or vision, they lose interest, leave Kriya practice, and start living in the usual worldly way. But they should remember that for gaining success in any work, perseverance and patience is required. One cannot attain spiritual enlightenment by mere magic.

That is why Lord Sri Krishna instructed in the Srimad Bhagavad Gita that one should work without any attachment to its result (Nishkam Karma). What is this Nishkam Karma? It means to practice Kriya correctly as instructed by the Guru without worrying about the result. Results will surely come, but, at first, perseverance, patience, and faith are required. By practicing in this way, Kriya in the Six Chakras will end (by piercing the knot of Ajna chakra) and Kriya of devotion (Bhakti) and knowledge (Gyana) will start in the Sahasrar.

Kriya Yoga should be learned directly from a Guru. For this reason, it is called a Gurumukhi Vidya. This means the knowledge that one should get directly from the mouth of a Guru. One should not try to practice this by reading books. It is dangerous. So, first of all get Kriya initiation from an authentic Guru (Satguru), understand the techniques properly, and start practicing it.

People from any religion can practice this Kriya Yoga because Kriya Yoga is a Sadhana of the Almighty.

In Kriya Yoga there is no need to use worldly things like incense stick, flowers, leaves, conch, bell etc. which are generally used for worshipping of deities. Rather a Kriya Yogi only uses his own body, Life-force (Prana), mind and mantra. Because this Sadhana is totally based on inner spiritual world, there is no relation with the external world.

The mind is scattered in the outside world. The technique by which the mind enters the inner spiritual world with the help of subtle Life-force is called Kriya Yoga. The way of taking it from external world to the inner spiritual world is described in the next chapter.

CHAPTER-2

THEORETICAL CONCEPTS
KRIYA YOGA & MANTRA YOGA:


If one practices Kriya Yoga following proper procedures, he or she can rapidly progress in the spiritual path. Direct perception of inner vision and spiritual feeling will start. It is very easy to reach the goal. If one practices correctly, he or she can attain salvation in present birth or by next birth.

But attaining salvation with Mantra Yoga is a delayed process. In Mantra Yoga, one gets direct inner vision and spiritual feeling very late or one may not even get it. In Kali Yuga (present materialistic era is called Kali Yuga), the life span of human being is very limited. Hence I feel, practicing Kriya Yoga is the best for rapid spiritual progress and for attaining salvation.

WHY SHOULD WE PRACTICE KRIYA YOGA?

One should practice Kriya Yoga to be free once for all from the recurring pain of birth and death. More over everybody is suffering from worldly pain in this limited life span. On the one hand, God with the help of the veil (Maya) and attraction toward materialistic world (moha: forgetting the nature of true self), has created bondage for human beings to become imprisoned in this world of birth and death. On the other hand, He has given the way to become free from this. He has given intellect and logical mind to human beings to decide which way to choose.

If you do not come out of worldly attraction now, when will you do so? For the sake of momentary joy, man forgets everlasting joy and bliss. Time and tide wait for no one. So, let us not waste time further, and let us move towards salvation. The amount of Kriya done in this present birth will be stored for the next. The efforts in Kriya Yoga are never wasted. Otherwise one has to move empty handed to the unknown and dark world of death.

Lord Sri Krishna uttered the following in Srimad Bhagavad Gita:

"nehavikramanasti pratyabayo na bidyate salpamapasya dharma trayate mahato vayat" (2:40)

So, a little practice of this Kriya Yoga, makes one free from the great fear of death. (Both the states of birth and death are very painful and horrifying. Before birth, a baby stays in the mother's womb in a very uncomfortable position. The state of death is further painful, because on one side he feels the pain of leaving the worldly things and his relations behind. He succumbs to breath, but cannot breathe. Moreover, after death he enters in the state of total darkness where he cannot understand his own condition.) If one practices Kriya Yoga correctly, and does not attain salvation in this birth, he will again get Kriya Yoga in the next birth and attain very easily the stages achieved in this birth. Then, he has only to cover the remaining part.

Siddhartha left his kingdom and luxurious life after seeing the suffering that resulted from aging, illness, death etc. He submerged himself in deep Sadhana, thereby attaining Nirvana and became Gautama Buddha. He realised that one day he would face these sufferings, so he lost all attachment toward worldly pleasures. He forgot his past and started doing Yoga Sadhana with new enthusiasm and zeal.

The state of the mind can be classified into five stages. The first state of mind is the state of insanity, or state of craziness, where it fails to understand its own condition or surroundings. In this state, the mind gets filled with such types of thought patterns that even the normal mind cannot dream of. Swami Vivekananda went through this phase and mentioned it in one of his books.

The second state is the state of total restlessness where it swings from one worldly object to another. In the third state, the mind is sometime restless, and also sometimes it tries to concentrate to remain in a static state. Since in this stage it also touches the static phase even for a few moments, Divine realisation starts from this point.

The fourth state of mind is the stage of concentrated mind where it becomes fixed to a particular spiritual object or chakra. The fifth stage of mind is the stage of Samadhi where the mind loses its distinct and independent existence (entity) and merges into total bliss. Actual spiritual realisation begins from the third stage, because in this stage mind remains in the static state for few moments. The state of restless mind is actual vice, and state of static mind is virtue. Hence please step towards the static state. Surely you will feel blessings (Kripa).

Even the common man can attain the state of a great Sadhaka as a result of Sadhana carried out in several births and attain the stage of eternal bliss (Brahmananda). Hence, we should follow the path of such great people and practice as advised by them.

But be careful about one thing, when you advance in the path of Kriya Yoga, whatever spiritual vision or feeling you obtain, even by mistake, you should never disclose it to anybody other than your Guru. Many occult powers (Vibhuti) will come to you, but you should not accept those. [These are described in Chapter-7.]

If you accept these powers, then you will be diverted from the spiritual path and your further progress will stop on the spiritual path. All your spiritual Sadhana will have been in vain. All these are given by God only. He tests the Sadhaka with these to see whether Sadhaka really seeks God or occult powers. If you want these occult powers, you can earn name and fame in society; you will earn lots of money, too. This will lead to an increase in pride and arrogance and lead you to the path of ruin. Be careful, otherwise you will spoil your state before and after death. So, be careful. Do your Sadhana behind closed doors. Nobody should be able to know what you are doing.

One thing should be known to those who are afraid of ghosts and spirits. When one practices Kriya, no ghost or spirit can enter within 500 yards of your circumference. So if you see or feel anything fearful during Kriya practice, perceive it to be spiritual only. You need not be afraid of spirits or ghosts. Sometime in the beginning, during Kriya practice it is felt that the room has been covered with good odour of incense stick, or flower, as felt in temple. All these things happen as the Sadhaka enters the subtle spiritual field.

CHAPTER-3

ORIGINAL KRIYA YOGA CONCEPTS & PRACTICE
WHAT IS ORIGINAL KRIYA YOGA?


Kriya Yoga, Raja Yoga or Brahma Vidya (study of Brahma) are all the same. Revered Babaji Maharaja (who is alive still today and whose age is approximately 500 years) gave this great Sadhana to his dearest disciple revered Yogiraj Shyamacharan Lahiri Mahaysaya to show the path of spiritual enlightenment to the householders of the present materialistic age. Lord Sri Krishna has given this Kriya Yoga to his dearest disciple "Arjuna." The detailed description of this is explained beautifully by my Gurudeb Shri Shri Gyanendranath Mukhopadhyay (Gyana Maharaja) in his Pranab Gita. The book Pranab Gita was written by my Gurudeb based on his spiritual enlightenment and on the light of the spiritual advice from my great Gurudeb Pranabananda Paramhansa. [Paramhansa Pranabananda was the spiritual successor of Yogiraj Shyamacharan Lahiri].

There are eight steps in Yoga Sadhana i.e. controlling of senses (Yama), strict discipline (Niyama), correct posture (Asana), control of Life-forces (Pranayam), withdrawing from outer senses (Pratyahar), fixing mind to a particular object or thought (Dharana), diving into deep inside to almost merge into Eternal Truth (Dhyana). Then Sadhaka merges into the Eternal Truth and becomes the one (Samadhi).

Though these steps are common in both Kriya Yoga and Raja Yoga, there are some differences too. There are some mudras and special techniques included in the Kriya Yoga for the benefit of Kriya practice - for example Mahamudra, Khechari Mudra, Yoni Mudra, and besides these Navi Kriya, first Kriya, second Kriya, third Kriya, fourth Kriya, Granthi Veda Kriya (Kriya for piercing the knots), Ida - pingala sodhan Kriya (Kriya for purification of Ida and Pingala nadi) etc etc. From Patravali of Lahiri Mahasaya (Garland of Letters) we find that he has written to one of his disciples that "Everything is achievable with the first kriya. Parabastha and Divine intoxication, everything is there in first Kriya." My Guruji also said that one can attain Samadhi with the first Kriya only.

Nowadays, some people have started doing business in India and the West in the name of Kriya Yoga (and in the name of "Original Kriya Yoga", too). To show their superiority over others, they have added many unnecessary and difficult techniques to this simple Kriya Yoga. So, I request the readers not to fall into such business traps.

The first Kriya includes Asana (sitting in correct posture), Pranayam (Kriya for control of Life-force), Yonimudra, Mahamudra and Parabastha (Pratyahar- withdrawal of mind from outer senses). By practicing this, one reaches the stage of Dharana, Dhyana and Samadhi. Everything comes automatically. The only requirement is love towards God, devotion, and practicing Kriya correctly. This is the original Kriya given by Yogiraj Shymacharan Lahiri Mahasaya.

Diksha is the most important aspect of sadhana! It is like the second birth of Sadhak in the spiritual world. Without diksha or initiation from a satguru, the kriyas discussed here simply holds no power!

Diksha is like a seed, and the daily sadhana of these kriyas is like water. Both diksha and sadhana work together for spiritual growth of the sadhak. Initiation is not just the revealing of techniques of kriya. There is more to it. It is the transfer of the spark of light from one soul to another, and connects the sadhak with the lineage of Sri Lahiri Baba, Swami Pranabananda Giri, and Sri Gyanendra Nath baba. This transfer activates the sleeping divine energy inside the sadhak and pushes his/her consciousness towards a more positive and sattvic state.

Diksha/Initiation is a very secret affair between Guru and disciple! It is never done in masses or public (or online!). It establishes a unbreakable bond between Guru and disciple. Without diksha, sadhana is useless.

CHAPTER-4

MYSTERY OF KRIYA YOGA (KRIYA YOGA RAHASYA)



The mystery of Kriya Yoga relies on the foundation of crossing the boundary of mind and intellect by watching the Life-force (Prana) and merging the individual spirit (Jivatma) into the Eternal Spirit (Parmatma). So, first, one has to practice the Kriya using the six energy centres in the spine (Shat Chakra). Then one pierces the chakras one by one and at last pierces the Ajna chakra. This marks the end of Kriya practice in the six energy centres of the spine.

After that Kriya starts in the field of intellect (Budhi Kshetra) and in the field of Eternity (Parama Kshetra). All these things happen with Kriya Yoga. Before writing how Kriya Yoga should be practiced, it is required to clearly understand the relation between the Life-force (Prana), mind (Mana), intellect (Budhhi), individual spirit (Jivatma) and the eternal spirit (Parmatma).

If inhaling and exhaling becomes frequent and uncontrolled, the mind becomes restless. On the other hand, if the mind becomes restless, breathing becomes frequent and uncontrolled. Both mind and breathing are interdependent. As breathing is gross in nature (sthula in Sanskrit), and mind is subtle (sukshma in Sanskrit), it is easy to control the breath first because controlling of the gross is easier than controlling the subtle. That is why it is required to control breathing first with the help of pranayam. Slowly it will be subtle.

Moreover, the concept of the relation and difference between breathing, Life-force and mind should be clear; otherwise, it will be confusing. Breathing is controlled by Life-force; however it cannot be termed as direct Life-force. The force, or the energy, which helps us to take air inside the body during the in-breath and the outflow of air from the body during the out-breath is nothing but the Life-force. This Life-force is distributed all over the body. All the internal organs are controlled by this Life-force. That is why the body internal organs stop working in the absence of Life-force, and is then declared as a dead body. Life-force can be compared with electricity which drives the motor (heart in case of human body) and motor (heart) in turn drives the machine (lungs in human body).

In easy language, it can be explained in the following way: at first by breath control ( pranayama), breath should be converted from subtle to extremely subtle. The state of this extreme subtle breathing is the same as the Life-force. And the state of subtle Life-force is mind. The state of subtle mind is intellect. The state of subtle intellect is individual spirit (Jivatma), and the state of extreme subtle individual spirit is universal spirit (Parmatma).

As the Life-force becomes more and more subtle, the Prana Vayu (breathing) becomes extreme subtle; it will not flow through the nose and will move inside body through Sushumna. In this condition of Kumbhak (*), the Prana or Life-force moves in Sushumna and mind will slowly merge into Life-force and they will start moving together. With this Life-force and mind, it is required to pierce the six chakras.

After piercing the Ajna chakra, it is seen that there is no relation between mind and Life-force. Then mind becomes more subtle, and merges with the intellect and Kriya starts in the space of intellect. After completion of Kriya in the space of intellect, it becomes more subtle and merges into individual spirit (Jivatma). At that time, it is required to take the individual spirit into the space of universal eternal spirit (Parmatma) and merge the Jivatma with the Parmatma. At the end it is required to pierce the Mula Chakra and submerge in formless Brahma (Nirguna Brahma). This is called the stage of Brahmalin.

(*) KUMBHAK: Now I will describe to the readers the science of this subtle breathing. A normal man breathes 21,600 times in a day or 15 times in a minute (normal condition). After breathing out, the air covers a distance of the length of 12 fingers from the nostril. If a person can reduce the distance covered by the outward breathe by 1 finger, it will result in reduction in rate of breathing by 1.25 times per minute. [For example when the distance covered by the air of the out-breath is 11 fingers, the rate of breathing will be 13.75 times per minute]. So, the rate of breathing becomes zero when breath does not come out of nostrils. This is called the stage of Kumbhak.

The longevity increases by practicing this Kumbhak. A man takes birth with a fixed number of breaths to be taken during his life span. (This quota of breath is allocated by the Almighty.) The activities which increase the rate of breathing are defined as vice in the scriptures because it reduces the life span; the virtuous activities are those which make the mind peaceful, and thus reduce the rate of breathing. As the breathing does not take place during Kumbhak, it increases the life-span. The life-span of a normal man in Kali yuga as per scripture is 124 years. It is reduced because of the modern hectic life, pollution, food habits, and stress. However Kumbhak increases the life span of a yogi.

CHAPTER-5

KRIYA YOGA TECHNIQUES AND ITS PRACTICE



As described earlier, there are eight steps common to Kriya Yoga and Raja Yoga. They are controlling of senses (Yama), strict discipline (Niyama), correct posture (Asana), control of Life-force (Pranayam), withdrawing from outer senses (Pratyahar), fixing mind to a particular object or thought (Dharana), diving deep inside to almost merge into the Eternal Truth (Dhyana) and then the Sadhaka and the Eternal Truth become the one (Samadhi). The first five steps i.e Yama, Niyama, Asana, Pranayam Pratyahar are included in Karma Yoga (Yoga of work). And Dharana, Dhyana and Samadhi are Kriyas done in the field of intellect (Buddhi) and divinity (Paramakhetra). So, they are the Kriyas of devotion and knowledge or Kriyas done in Sahasrar.

YAMA: First important thing is food. If the food eaten by Sadhaka is not sattvic in nature, then there is no chance of spiritual improvement. Because, if the body becomes restless, mind will also become restless. The following are the examples of sattvic food (for the benefit of English readers, it is worth mentioning here that English translations of some of the vegetables are not available): Pointed gourd (Parwal in Hindi or Patal in Bengali), saak (leafy vegetables), Chana dal, green gram dal (moong dal), split red gram (Tuvar dal/Arhar dal), carbohydrates (Sarkara), milk, dense milk (Kheer), ghee, fruits etc. [Note for English Readers: Fruits and Vegetables are considered to be the sattvic Food].

Those who are accustomed to eating non-vegetarian food can eat small fishes. Following are the examples of rajasic foods: egg, chicken/mutton, onion, garlic, mustard, asafoetida (Hing), etc. These foods create restlessness in the body and mind and destroy the calmness so they should be avoided. If these foods are consumed, it will drop a curtain over the spiritual eye (abaran) or diversion/deflection (bikshep). [These terms are discussed in more detail in the "PRANAYAM" Section.]

Examples of tamasic food (which creates tamas guna in the body): stored foods prepared earlier, too sour food, too hot food, or too cold food. Tamas guna creates laziness, sleepiness and lack of enthusiasm in the body.

Besides these, reading spiritual books, keeping the wompany of spiritual people, spiritual discussion, and honest behaviour should also be practiced. One should read a portion of the Gita every day.

Participating in discussion about others and criticising others should be strictly avoided. One should not be too dependent on others. Gossiping or involving oneself in debate is not desired. One should not do excessive hard work (to become fully exhausted). Watching television or movie is to be avoided.

On the whole one should be blind, deaf, and dumb. (This means that one should not see anything wrong, should not speak anything wrong, or hear anything wrong). It may be difficult, but it is possible. Besides folliwing these things, celibacy (Brahmacharya) is also important. Otherwise, one will not be able to perceive the subtle spiritual feelings of the inner world.

One should not eat food with a full stomach. In other words, one should eat up to the point when there is still some empty space left in the stomach. (One should stop taking food when some hunger is still left). Pranayam will not manifest to those eating excess food. One should not practice Kriya within 5-6 hours of taking meal. If one follows these disciplines, he can rapidly progress on the spiritual path. At the beginning one may feel depressed (this state of the Sadhaka is described in the first chapter of the Sri Bhagavad Gita: "Arjuna Vishada Yoga"), but when one starts feeling the spiritual bliss, the worldly joy will become insignificant.

NIYAM (DISCIPLINE): Everyday Kriya should be practiced in the same time and for same duration: "If one day, I get some joy in doing Kriya, that day I will do more Kriya." or "On another day I am not getting any joy out of Kriya, so I will do less Kriya." Practising Kriya in this inconsistent way will be of no help. Everyday Kriya should be practiced following strict discipline. But as the time passes, the duration of Kriya practice will increase automatically.

Kriya should be practiced without any worries in the mind. This will help one make rapid progress on the Kriya path. Every day Kriya should be practiced at least twice a day. If one practices Kriya in the same time every day, he will notice that during that time of the day, mind will become calm automatically. At advanced stage one can practice Kriya whenever he likes, and for any duration, because at this stage the mind and Prana are under the control of the Sadhaka. The biggest enemy of Kriya practice is noise. One should practice Kriya in a calm and quiet atmosphere.

ASANA: Now let us discuss about asana (Posture for sitting in Sadhana). There are many varieties. But for Kriya practice Siddhasana or Swastikasana is the best and easy.

After sitting in asana, one should inhale fully and sit with expanded chest. Hands should be straight. Posture or asana should be in the state of Samakaya Siragriba: sama means in the same straight line, kaya means body, sira means head and griba means shoulders. It means the spine and the head should be placed in the same straight line. Chin should be placed slightly down towards throat.

Now it should be practiced to make the body totally still because unless the body becomes totally still, it is not possible to practice Pranayam correctly. The sitting cushion should be like this: first cushion should be made out of Kusha grass, above that, a blanket should be placed, and on the top of that, a silk cloth should be placed. [Nowadays getting Kushasan may be difficult, alternatively one can make the sitting cushion with pure white or plain coloured woollen blanket and a good quality silk cloth may be placed above that].

During Kriya practice one should be careful that no part of the body should touch the ground. Otherwise the ground will suck the spiritual energy generated from the Kriya practice. During Kriya practice one should be careful that the mastak granthi (Knot in the head: it is physically located in medulla oblongata) and Ajna chakra is placed in the same line and parallel to ground. If during Kriya practice it is noticed that medulla oblongata has come down and Ajna chakra has gone up, it indicates that mind is not there in Ajna chakra, but roaming in worldly thoughts. During Kriya practice one should be careful about this.

PRANAYAM: Now let us discuss about the principle part of Sadhana that is Pranayam. There are two main hindrances in Sadhana: one is abaran (curtain on spiritual eye) and the other is diversion or deflection (bikshep). Abaran covers God in a similar fashion to that of a cloud covering the sun. The sun is always there, but when a cloud covers the sun, it looks like there is no sun. Similarly God is always there in the Kutastha, but due to effect of abaran, we are not always able to perceive Him. Under the effect of bikshep, if one tries to keep his mind on the place where God is present, it gets deflected from there. By practicing Pranayam and by following strict discipline of Yama and Niyama, this abaran (curtain on spiritual eye) slowly vanishes and bikshep gets removed.

Because of this abaran, when we close our eyes, we see total darkness. The inner sky will glow with more and more lights, as the curtail of abaran vanishes, and we will reach more nearer to God. Defeating this abaran and bikshep is the most important stage of Sadhana.

Though there are many varieties of pranayam, the natural pranayam which one gets from birth (Sahaja Pranayam) is the best. This Pranayam was given by Lord Sri Krishna to his dearest disciple Arjuna. In this Pranayam at the beginning, Pranab mantra (OM) should be remembered at every chakra with natural inhalation and exhalation. During the practice of Pranayam, the mind should be fixed at Kutastha. This means at the center point of the Ajna chakra. The Ajna chakra is located at the point between the eye-brows.

At the beginning, it is very difficult to locate the center point of Ajna chakra or Kutastha, That is why the focus should be kept at the center of eye-brows and attention should be kept at the center of any figures/shapes which appear there. This should be practiced without straining the eyes, then vision will be automatically fixed at the center point. Mind should not get diverted from this point. Tendency of mind will be there to get diverted, but again and again it should be pulled back and fixed at the point between the eye-brows with the practice of Pranayam.

With this, mind and Prana will move together at the point between the eyebrows. This is described by my Revered Gurudeb as keeping the mind with Prana or Life-force (prane mon deoa in Bengali). This is the Kriya of Six Chakras. In the beginning, no force should be applied on breathing. At the beginning, nadis in the body remains blocked. If force is applied in this condition, it may create many diseases. It will hamper the spiritual advancement, too.

Like this, Pranayam should be practiced day after day, month after month, year after year. One should not lose patience. That is why Thakur (Literally, Thakur means God. The word is used in Bengali to mean a Godly person.) Ramakrishna said, "the one who keeps patience survives, but the one who loses patience gets destroyed." Like this, after practicing Pranayam for long time, Pranayam becomes subtle, and then extreme subtle.

One day the mind will surely become fixed at the point between eyebrows, but until that time, one should go on practicing Kriya in this way. When the mind becomes stable at the point between eyebrows, the breathing will be extreme subtle. Under this condition, force should be applied on the breathing during Kriya Pranayam. At that time, an overwhelming joy will fill the mind and the feeling will come such that I have never experienced such joy earlier. Kriya should be practiced till the lower part of Kutastha is crossed. Once the mind goes above Ajna chakra, the Kriya of Six Chakras ends. Then, mind and Life-force become stable, and by an unknown force (the force of God), the Kutastha is pierced and the mind and the Life-force rise to the Sahasrar.

The same is being hinted in the Bible by Jesus Christ, "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you." [Matthew 7.7]. Here Jesus has not indicated at any wooden door. This is the door of Kutastha. With Kriya Pranayam, the Sadhaka knocks everyday at the center of the doors of the six chakras, and opens them one by one, and reaches the center of Ajna chakra. The center of Ajna chakra or Kutastha can be opened with the Kripa (blessings) of God only. He sees that Sadhaka has reached near to him, so He opens the door of Ajna Chakra and brings the Sadhaka to Sahasrar. Before piercing the Kutastha, the Sadhaka keeps his focus on the east side of the body, and after piercing the same, he keeps his focus on the west side of the body. [Front of the body is east, the back is west.]

One thing should be remembered that after practicing Kriya Pranayams and mudras, one should not immediately get up. One should sit for some time focusing at the Kutastha fixing the mind there. This is called the Kriya of Pratyahar or Kriya for withdrawing from outer senses. When one feels the divine intoxication or ecstasy, no Kriya should be practiced. Mind will be fixed at Kutastha. He will be filled with Divine intoxication. One forgets himself in this condition. He feels that he was in a state of total bliss, but is not able to remember that state exactly. He will not feel like opening the eyes, will feel difficulty in talking, or feel not want to hear anything. He does not feel hungry or thirsty. While walking too, his steps will not be proper due to this state of Divine intoxication.

After this Dharana, Dhyana and Samadhi Kriya can be perceived automatically at Sahasrar.

CHAPTER-6

A WRONG CONCEPT OF KRIYA PRANAYAM


The Kriya Yoga being taught these days is false! It is not the real Kriya of Lahiri baba. It is kriya that they have invented! The most important or soul technique in kriya is pranayama which is completely polluted by so called gurus of kriya yoga these days! The pranayama that is being taught is dangerous not only to the mind, but also the body of practitioner as well! They are teaching that one should forcefully pull the breath up, inhaling and exhaling with force moving attention from chakra to chakra inside the spine! The force applied results in temporary damage of subtle nadis in body resulting in headaches and disease.

This is wrong. Every commentary of Lahiri Mahasaya states, "Bring your attention to Ajna chakra and stabilize the prana there." This is the real Kriya of Lahiri Mahasaya. In genuine Kriya, the breathing is soft and gentle without any force, and the mind is fixed at one point for great concentration. Everything stays natural!

If you practice Kriya with blind faith and patience, you will get the result. You will be free from the cycle of birth and death, merge into infinity, and will definitely enjoy the Eternal Bliss (Brahmananda).

So, dear spiritual seekers, please practice Kriya. Time is nearing to the end. Death is standing with open arms to receive us. So, rise, awake and start Kriya practice from today onwards.

CHAPTER-7

EFFECT OF KRIYA PRANAYAM


There are many veins (nadis) in our human body which carry the Life-force. These veins are generally partially blocked with bile (pitta as per Ayurveda), mucus (kafa as per Ayurveda) and trapped air (Vayu as per Ayurveda). In this blocked condition, the nadis cannot work to their full efficiency. When one practices Pranayam, by the force of Prana the "dirt" gets cleared, and Prana (Life-force) flows smoothly to all the parts of the body. At this point the Life-force becomes subtle. Life-force (Prana) becomes so subtle that it can move to any part of the body without any hindrance. At that time it will be possible to keep the Life-force and the mind in any part of the body. This is a result of long and regular practice. After cleansing of all other nadis, lastly Ida and Pingala get purified. After that, the door of Sushumna gets opened up. This is called purification of nadis (Nadi shuddhi). The one who practices this, understands it.

When Life-force becomes extreme subtle, it is possible to hold Life-force at any part of the body or to remove from any part of the body. For example, suppose an operation is needed in the hand, leg, or any other part of the body. If the Life-force is removed from that part, it will be "dead" and the operation at that point can be done without using anaesthesia. Also the person will not feel slightest pain. It will be possible to go to breathless state (Kumbhak) at will. It will be possible to experience the occult power by holding the Life-force at a particular chakra etc.

By practicing the Kriya Pranayam for long time, some effects of Pranayam become very visible outside:

  • Voice becomes sweet and melodious.
  • Softness of the skin and facial expression.
  • Body complexion changes to more glowing.
  • Beautiful body odour.


Besides these, Sadhaka also gets some occult powers like:

  • Telepathy
  • Whatever Sadhaka thinks becomes true.
  • He can see distant things.
  • He can listen to distant sounds.


Asta-siddhi comes to Sadhaka at advanced stage. Asta Siddhi or eight super natural powers are:

  • Anima: Ability to reduce one's size.
  • Mahima: Ability to increase one's size.
  • Garima: Ability to increase one's weight infinitely.
  • Laghima: Ability to become lighter than lightest.
  • Prapti: Ability to obtain anything.
  • Prakamya: Ability to acquire anything desired.
  • Isitva: Lordship over creation.
  • Vasitva: Control over things


A Sadhaka should offer these occult powers back to God and advance on the spiritual path.

CHAPTER-8

SUMMARY OF ADVICES FOR THE KRIYABANS


God tries to test the Kriyabans who have started doing Kriya Sadhana with things that increase desires and lust. It comes in the form in which the Sadhaka especially has more weaknesses. It attacks and tries to deflect the Sadhaka from spiritual path. So, be careful.

In the beginning, the mind does not want to settle down, it seems impossible. But those who practice with patience will get the results. There is no doubt in it. When the inner sky will start glowing, the mind will understand where to focus. Remember, whatever you see, keep your gaze fixed at the center. I am telling again that Kriya should be practiced by sitting still, without holding any worry in the mind, fixing your peaceful gaze only at Kutastha without straining your eyes. With this, Pranaba Japa should continue in the Six Chakras as advised. This is described in scriptures as Ajapa Japa. Some people think that Bhagawan Buddha, Shri Chaitanya, Kabir, Guru Nanak etc. gave this same technique to their disciples. Now one may ask what is the reason that focusing at the Kutastha is emphasized so much. Suppose in a crowd one wants to call a specific person, then he should look directly at the person and call that person by his name. If he looks in another direction and calls, the proper person may think that someone else is being called. Similarly God resides in Kutastha, so, we should call Him by fixing our gaze at Kutastha.

With practice of this technique, the mind will be fixed at Kutastha then Life-force, mind, body and eyes will be still. Then go up to Sahasrar by piercing the Kutastha with this subtle Life-force. What is to be done after that, or what happens after that, can be understood on its own. At that point, the Mind will become the Guru, and will say what needs to be done after that. In this condition, required instructions will either appear in the mind like a flash, or appear in the Kutastha in form of writing, or Sadhaka may feel that somebody is uttering instructions in his ear.

Piercing the Kutastha is the same as finishing Kriya Sadhana in Six Chakras.

Correct Kriya should be practiced at least six hours every day for rapid spiritual development. (Rule)

CHAPTER-9

SOME CONCEPTS ON HIGHER KRIYAS



Higher Kriyas are automatically derived by the Sadhaka from sincere practice of first Kriya. When a Sadhaka enters the Sushumna with the help of subtle Life-force along with the mind and can hold the Sukshma Prana (extreme subtle) in any of the Six Centers of the spine, or in any part of the body at his own will, it is understood that he has entered the stage of Second Kriya. At this stage, Prana is totally under control of Sadhaka. One enters automatically from first to second Kriya.

First and second Kriya are practiced below Kutastha. The third Kriya is practiced in Kutastha. In the third Kriya, clear and continuous Anahata Nada (Sound) becomes audible to Sadhaka. Fourth and the higher Kriyas (fifth, sixth etc.) are called the Kriyas of subtle Life-force (Sthir Vayur Kriya). These Kriyas take place in Sahasrar. All of these are higher Kriyas are performed not with the help of Life-force, but with the intellect, and then with Jivatma (individual spirit). Finally, Jivatma merges with Paramatma (Eternal Spirit) in Paramatma Khestra. So, by practicing the first Kriya correctly and sincerely over the years, other Kriyas automatically get divulged to the Sadhaka.

CHAPTER-10

CHATURTHIK KRIYA PRANAYAM


I shall end the book by writing some points for the advanced Kriyabans. The Kriyabans whose Sushumna has been opened up can practice this Chaturthik Kriya Pranayam. After practicing the Kriya Pranayam in Six Chakras, sit peacefully for some time in Parabastha. Focus at the center of the Ajna Chakra. With natural breathing inside Sushumna, pull one inhalation inside Sushumna with one Pranaba and without holding it, breathe out with another Pranaba. This is the Chaturthik Pranayam.
So, this technique of pulling the breath with one Pranaba, and breathing out with another Pranaba, is called the Chaturthik Pranayam. This Pranayam should be practiced until one forgets himself and reaches the stage of Samadhi (Yoga Nidra). If you keep away all desires, keep devotion and faith only on God and pray for His blessings, no doubt, you will reach the state of Samadhi. Only devotion and sincere practice is needed.