Shrimad Bhagvad Gita (Also known as Arrya Mission Gita)

Spiritual Explanation by Reverend Shyamacharan Lahiri (Devsharman)

Presented by: Arrya Mission Institution, Kolkata, India E-mail ID: arryamission@rediffmail.com

Website: aryyamissioninstitution.org Note: This is an individual copy of original document provided to reader/seeker on individual basis for one to one interest. You are only allowed to make one hardcopy (printout) only for your reading purpose. Making books, multiple copies, publishing this document without permission of Arrya Mission will consider as crime under Unauthorized Publication Legal Act 1967 (Government of India).

OM SHRI GURUWAI NAMAH (Bow to Reverend Gurudeva)

AN INTRODUCTION BY THE FIRST PUBLISHER

The commentaries of this publication reveal the true spiritual meaning of The Shrimad

Bhagavad Gita. The Gita is not a story; rather, it is a treatise on the practice of Yoga. Hence, the

word Yogashashtra (treatise on Yoga) is found at the end of each chapter. The main objective

of this publication is to inspire Kriya Yoga practitioners towards their own personal spiritual

journey and not for the purpose of popularizing it for the general public. This treatise may have

proven adverse for the commonality and the non-kriya practitioners.

The Gita contains explanations regarding different stages of Kriya Yoga practice which

cannot be understood by neophytes. They will derive no benefit and could possibly be

misguided.

The teachings, meanings and examples given in most of the places cannot be understood

with an ordinary intellect. Thus the elucidation and commentary will not benefit the

commonality. Also the sutras and their philosophical connotation are not self explanatory.

Because of this many an ego driven person will have a multitude of doubts arising in his/her

mind. This Gita is not to for an intellectual reading, rather is strived to serve seekers by

providing details of their spiritual attainment. This exposition does not have a literal description

of the Shlokas or their grammatical essence. Thus the common man will not give it any

significance due to non comprehension. At times even Kriya Yoga practitioners may also

encounter doubts. These doubts can reflect a lack of devotion to the regular practice of Kriya

Yoga. However for the discerning practitioners this treatise is an invaluable gemstone which

will manifest the literal aspect of spirituality in their life. Thus I believe, the Kriya Yoga

practitioner who achieves unwavering faith in their Gurus message and are dedicated and

disciplined in their practice will certainly attain the spiritual insights necessary to free their mind

and body from ailments and will be able to establish a touch with the essence of this treatise.

I prostrate myself before the *Mahatma (Great Soul) who bestowed upon us this treasure.

All the explanations I heard directly from him, have been published here without any alteration.

Beyond this, everyone is at liberty to form their own opinion and act on them as they deem fit.

However, such options will not adversely impact the treatise or our work in any form.

Shri Panchanan Bhattacharjee

PUBLISHER 13 Magha 1297 Bengabda *Yogiraj Shyamacharan Lahiri

Aryya Mission Gita

Preface The Aryya Mission Gita contains the gospels provided to humanity by none other than

Lord Krishna himself. Thus, it requires no introduction. The commentary by the legendary

Reverend Yogiraj Shyamacharan Lahiri is a boon to Kriya practitioners since this Gita is the

main treatise on Kriya Yoga. Several disciples of Reverend Yogiraj Lahiri Babaji, namely: Sri

Ramdayal Majumdar, Sri Chandra Mohan Sen, Sri Prasad Das Goswami, Swami Pranavanand,

Sri Bhupendranath Sanyal and Smt. Suradhani Devi also made their own commentaries of the

Gita and got them published. However, there is no substitute for the original given by Yogiraj

himself.

During the period from 1883 to 1885, in the evenings, Yogiraj in his paravastha (stage of

bliss emanating from being one with supreme conciousness) used to explain the inner meaning of

the shlokas to his disciples. Sri Panchanan Bhattacharya, his chief disciple, would take note of

the explanations in his diary. Thereafter, he published them in Bengali language with his gurus

permission as the Aryya Mission Gita or Small Kriya Gita. It was used by Kriyavans of that

era to understand the intricacies of Kriya Yoga practice at various stages.

Upon initiating the seeker into Kriya Yoga, Reverend Shyamacharan Lahiri would give

them a copy of the Aryya Mission Gita. Sri Panchanan Bhattacharya authorized to give

initiation while his Guru was still alive followed the same tradition. As a result, this book

became a treasured guide and companion for each and every Kriya-practitioner a (Kriya

practitioner). With the time, unfortunately, this valuable treatise disappeared and Kriya Yoga

practitioners were obliged to read the Gita with the commentaries of others.

In 1998, Reverend Gurudev Shri Vats paid a visit to the late Banamali Lahiri, great

grandson of Rev. Yogiraj at his residence in Varanasi. During their discussions he (Banmali)

showed Reverend Gurudev Shri Vats a copy of the old original Gita which belonged to Yogiraj

himself; it was indeed the Aryya Mission Gita. Later in 2002, Rev. Jeevanlal Chaudhury an

eminent disciple of Panchanan Bhattacharya gave Reverend Gurudev Shri Vats one of these

original Gitas (published in 1886) and directed him to translate it into Hindi. Hence, this book is

a direct outcome of the inspiration from Jeevan Baba the one who renounced his body in 2003.

In the original Bengali edition, the Sanskrit shlokas were given along with their

etymological analysis and literal meaning followed by Yogirajs explanations in the context of

Atmakarma (Atama = Self ,Karma = Action or Duty, which is duty towards the real self i.e

Kriya practice). The first edition of the Aryya Mission Gita (published in 1886) was pocket

sized. Yogirajs personal copy of Aryya Mission Gita is still preserved by The Aryya Mission

Institution and may be viewed by devoted Kriya Yoga practitioners. It is worth mentioning here

that this Gita was taught in the Aryya Missions School to the young children during the lifetime

of Panchanan Babaji. For this reason the etymological analysis and literal meaning were also

included. This English edition has been simplified keeping in view the burning needs of todays

Kriya Yoga practitioners.

Dedicating this volume to Kriya Yoga practitioners, it is hoped that it will pave the way

to their spiritual power and enable them to understand its inner meaning. May the people who

have contributed to the publication of this book inspired by Reverend Adinath Babaji Maharaj,

be blessed with eternal peace and bliss!

Aryya Mission Institution CURRENT PUBLISHER

Shrimad Bhagvad Gita (Spiritual Purpose)

When a seeker begins Kriya Yoga practice, his mind is full of questions. The Gita

explains these questions and answers with the help of symbols. Once he becomes self realized, however, all answers are within his grasp.

The human body is made up of five basic elements: solid, liquid, luminous, aerial and ethereal. All these elements correspond to a different plexus or chakra in the body. A chakra is a collection of glands and sub-glands located at the intersecting points of the Ida, Pingala and Susumna (subtle energy channels along the spine). Muladhara, Svadisthana, Manipura, Anahata, Vishuddha and Aagyan are the names of the different chakras.

The Manipura chakra is located at the navel and is the place of fire (teja). Arjuna symbolizes this chakra. Lord Krishna symbolizes Aagyan chakra situated between the eyebrows; the seat of the mind. In the Gita, Arjuna asks questions and Lord Krishna answers them i.e. the questions by the fire element are answered by Chaitanya Kutastha (pure cognition - the immortal immutable soul) in Aagyan Chakra.

In the classical epic, The Mahabharata, there is a confrontation between all passionate acts referred to as the Kauravas (100 brothers) and the five elements referred to as the Pandavas (5 brothers). The Kauravas represent the ten sensory and motor organs rich in desires and awareness (Pravritti Paksha). Pravritti means that power which keeps inclination towards the worldly desires through knowledge and action. Paksha means the instruments of knowledge being eyes, ears, skin, nose, tongue, and instruments of action being mouth, hands, feet, organ for excretion and organ for procreation also called Indriyas. These Indriyas are considered to be the agents of the mind symbolized by the blind Dhritarashtra known as the mind drenched in ego. They are the centre of activity or the main gateways of the physical world and run simultaneously in ten different directions. Hence, there are a hundred types (10 x 10 = 100) of longings which emanate from the blind ignorant wavering mind (Dhritarashtra). The Pandavas represent the five chakras Muladhara, Swadhisthana, Manipur, Anahata and Vishuddhaksha (Nivritti Paksha). Kurukshetra is the battlefield and represents the human body. During Kriya practice, the same confrontation of the legendary battle between the Kauravas and the Pandavas in the battlefield of Kurukshetra, takes place overwhelming the Kriya Yoga practitioner. Since Dhritarashtra (wavering mind) is blind, he takes help from Sanjay (divine and balanced state of mind) in order to understand this battle. This is the essence of the Gita. Its mystery is revealed to those fortunate ones who have been blessed by a true Reverend (Rev) Gurudeva (Sadguru). Rev Gurudeva is an enlightened, self realized individual who can teach us to know and see the Kutastha, which is present in our own body. Rev Gurudeva can also activate the Kutastha of a Kriya Yoga practitioner. Remember, only the soul (Atma) is the eternal Gurudeva. A true Rev Gurudeva (Sadguru) is always free from desire and not only initiates a disciple into Kriya Yoga (Atmakarma), but also keeps the Kriya Yoga practitioner moving forward unconditionally towards liberation and self realization without the desire for anything in return.

Spiritual Meaning of Lord Krishna, Arjuna and the Chariot appearing in the Gita

Shri Krishana represents Khutastha Chaitanya (Kutastha= Third eye, Chitanya = Divine light). The lightful place between eyebrows shown by Guru to the Kriya Yoga practitioner. Arjuna represents the vibratory and radiating mind of the Kriya Yoga practitioner. Chariot represents our human body, which has IDA and PINGLA (name of the nerves for breathing) as two horses of the chariot. Day and Night are the two wheels of this chariot. Arjuns resides in the mind or mental sphere. While Shri Krishana resides in the Kutastha (between eyebrows). The reins symbolize restraint and the Shushumna nerve (located inside our spine which could be realized by inward oriented breathing techniques taught by a Guru). Ensign/Flag represents the Prana. There is a picture of Sri Hanuman in the flag. It is because he is also considered the son of the Wind God. Since Prana is eternal so Hanuman is also considered immortal. Arjunas Bow symbolizes the backbone/spine in the human body, which acts as the foundation for the Atamkarma or Kriya Yoga. The Pandavas (five brothers) symbolize pious marks of the five elements (earth, water, fire, air, ether) and the five chakras (muladhara, swadhisthana, manipoor, anahata and vishudhaksha) The Kauravas (one hundred brothers) represents one hundred negative attributes of our human mind.

Symbolic significance of characters in Gita

Shri Krishana : Khuthsha Chaitanya (Divine Circular Light between eyebrows)

Dronacharya : The stubborn nature

Yudhishthira : The ethereal element (Anahat Chakra at heart)

Kripacharya : The sentiment of mercy

Bhima : The Air element (Visudhaksha Chakra at throat)

Karna : Faith

Arjuna : Fire Element (Manipoor Chakra) Human mind is tool like waves

of fire

Vikarna : Doubt

Nakula : Water Element (Swadhisthan Chakra at reproductive organ)

Ashwathama : Our mind

Sehdeva : Earth element (Mooladhar Chakra at belly bottom)

Somadatta : Hesitation and Suspicion

Kuru : Desire of worldly matters

Bhurishrava : Congregation of doubts

Pandu : Congregation of five elements

Jayadratha : Dared evil mentality

Kunti : The power or Shakti

Chariot with White Horses : The white color visible in the Khutashta

Bhishma : Fear of performing right action (Dharma)

Kaurava : All passionate acts, wishful of fruits (Ten works performed each

by Ten

desire driven mind/Indriyas)

Panchajanya : The sound of flute, Been, Conch, Big Black Moth (Bhanwara)

etc. heard

before realizing the ultimate OM sound of Anahat chakra.

Duryodhana : Evil-mindedness

Dushashana : Carnal desires

Dhritrashtra : The mind drenched with ego

Devdatta : Sound of extended sustain of the bell

Sanjaya : The balanced or pious state of mind

Poundra : Lions roar

Drupada : Inner quickness of the mind

Anantavijaya : Unceasing Om sound (celestial sound)

Dhrishtadyumna : The images seen in the Kuthashta

Sughosha : Beautiful sounding words

Maheshwasha : The believer

Manipushpak : Pure sound

Satyaki : Righteous or well-disposed mind

Gandiva Dhanusya (Bow) : The backbone/spine of our body including hidden nerve

(Shushumna)

Virata : What appears on the Kutastha when intended

Dhrishtaketu : The experience of the light of self enlightenment

Jitanidra : Consciousness and the one who has conquered the sleep

Chekitan : Om Sound of Anahat Chakra

Kashiraj : Supreme light

Shikhandi : That experience of power which comes through actions

Purujit : Obstacle

Kuntibhoj : Joy

Shavya : The knowledge of Bhrahma

Yudhamanyu : Revolution

Uttamouja : Eternal power (Shakti)

Subhadra : Benevolent

Abhimanyu : Enthusiasm

The Battle of Mahabharata

A drawing made by Yogiraj Lahiri Baba himself

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri

Sanjay symbolizes the divine vision attained when a Kriya Yoga practitioner through devoted practice is able to divert the external movement of their senses (Indriayas) towards their inner self. Therefore, the state that a Kriya Yoga practitioner achieves when he or she controls their senses and their mind and all of its busy activities is called Sanjay. Sanjay represents victory through balanced means. Only through Kriya Yoga practice (Sadhana) can one lead themselves to a victory over their senses and take control of their mind. At this time, divine vision is attained, through the Kutasha which is located between the eyebrows. Thereafter with the power of this divine vision, you acquire the divine book of knowledge whereby the Kriya Yoga practitioner is able to unravel the mystery behind the whole nature of creation.

THE FIRST CHAPTER (Vishadayoga)

Normally, the mind alone has no physical or psychic gateway to the outer world. The mind is only capable of expressing itself with the help of their senses. Symbolically, Arjuna (our outer self) is represented as the vibratory aura and also as the fire element of a Kriya Yoga practitioner. Arjuna is located in the Manipura chakra at the navel. Arjuna (our outer self) begins to ask questions to Shri Krishna (our inner self) located in the Kutasha Chiatanya between the eyebrows. Arjuna questions the fact that our body is made up of five elements and that our body remains in existence through the Ten Senses. Arjuna argues that if the Ten Senses were destroyed, then what use do we have for the body? Since a human enjoys the world through their senses, how will a human enjoy the world without their senses? These types of questions would naturally trouble a Kriya Yoga practitioner, but they dont because the answers will come from our inner self through the Kuthasha, also known symbolically as our supreme benevolent Shri Krishna.

The real answer is achieved through the experience attained within the Kuthasha itself. Indeed the real purpose for Kriya Yoga practice is to control the senses and to control the mind, not to destroy them. People not aware of their inner self may believe that Kriya Yoga practice will lead them to destruction of their mind and senses. Such doubts are baseless.

Our age old Sages are of the opinion that in order to free oneself from hell (Puta), one must perform a ritual of offering food to the dead called Pindadana. This is one aspect of the ancient Vedic rituals performed at funerals known as Shraddha. This ritual is normally performed by the son after the death of a parent. Instead, by practicing Kriya Yoga, a person can obtain the power of the Kundalini which is located in the Muladhara chakra and is also called Pinda. Its journey from the Muladhara chakra to the Agyan chakra located between the eyebrows is considered to be the real Pindadana. The fortunate Kriya Yoga practitioner who is able to perform this auspicious Pindadana ensures an automatic liberation from hell for seven generations preceding and succeeding him. Such a Kriya Yoga practitioner is therefore the real emancipator, the true son.

In reality, Pindadana is only made possible through the practice of Kriya Yoga which is also known as performing Atmakarma (Swadharma). Accordingly, our inner self, Lord Krishna, asked our outer self, Arjuna to unceasingly perform Atmakarma. Atmakarma is referred to as our own personal and real human religion and includes the practice of doing Pranayamas. Pranayama is the systematic and scientific process to regulate the ten vital energy currents in the human body through concentration and breathing exercises which control and slow the breath in

and out. This gives the Kriya Yoga practitioner control over the expressions of our senses and ultimately the mind. Hence, the practice of Atmakarma and Pranayamas transform a Kriya Yoga practitioner into a self realized person who can maintain a steady and stable unwavering mind. (38-40)

When a Kriya Yoga practitioner is obsessed with the enjoyment of the sense organs and struggling with a very busy mind, you become oblivious to your own breath. Together with all your attachments, you become unaware of how many times and how fast you are breathing in and out. The breathing activity of inhaling and exhaling is a basic duty and a natural body function. Due to attachments to worldly pleasures, a human being tends to neglect and ignore the true understanding of the nature of the breath itself. People indulged in the enjoyment of their senses will doubt the true knowledge and function of their breath. Thus wherever you look, you will see a multitude of doubting people (44-46).

The regular disciplined practice of Kriya Yoga also known as Atmakarma together with performing Pramayamas will ultimately lead you to the truth, to divine knowledge, to peace, to freedom and to the control of your mind and all of your senses and emotions.

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri

Kriya Yoga practice concentrating on the word Om (Pranav) can be likened to a bow, while the mind can be likened to that of an arrow. Together, they must be carefully and accurately aimed in order to reach the target. In this case the target is our Soul (atma/inner self) also referred to as Brahma. This is the only way to realize the ultimate objective. The technique to do this can be understood through the proper practice of Pranayama with genuine devotion (1-4).

THE SECOND CHAPTER (Sankhyayoga)

Unfortunately, our worldly attached mind once again confronts the question of whether to follow the knowledge of the Soul (Atma) or the whims and fancies of their mind (5-9).

Those who make no distinctions, whose vision is non-discriminating, are regarded as true scholars. Nobody becomes a scholar just by reading religious books. For example, even the sage Narada who studied all the Vedas; still he did not become self-realized. Rather he became more confused. Prior to his studies, he had been suffering from three types of pain: pain related to the body; pain related to nature and pain related to material objects. After all his studies, in addition to these three pains, Narada was victimized by an elevated ego and serious doubts which made Naradas mind even more restless. (10-11)

Once one becomes self realized, there is no longer a fear of birth or death. Whatever we see in the world is the material manifestation of our mind. For example, a bubble is formed in the water due to the presence of air inside it. The moment the air escapes, the bubble ceases to exist but the water remains intact. Likewise, the human body remains functional because of the presence of prana (energy the vital force) which manifests through the process of breathing. When the prana leaves the body, the body dies but the prana continues to exist outside of the

body. Therefore, prana is eternal and ever lasting. Prana is the very energy which assumes and maintains the form of the human body. (12-13)

Prana is essentially quiescent but when it enters the body, it assumes a dynamic character and works together in harmony with the biological and chemical aspects of the body. In this dynamic state, the mind is attached to the body and subject to worldly pains and pleasures through the ten senses (Indriayas). The human being experiences the feelings of I and Mine and sees the world as diversified, changing and full of negativity. Once these feelings stop, the Kriya Yoga practitioner experiences the inner soul (Brahma) as second to none. You see everything as one. Therefore, you are also God. God I am. I am God. This experience explains the whole universe is one with God (Sarva Brahmamayan Jagat). Everything is inter-connected. There is no separation.

It is the nature of our ten senses to chase after external material objects. Through their external movement, we perceive the world as changeable. However, in order to attain oneness with God, it is essential to fix the mind in the Ajna chakra (sixth chakra), thereby, redirecting the movement of your ten senses towards your inner self (soul). At the Ajna chakra, it is possible to overcome sensual attractions since it is located above the ten organs in our body and the five elements (symbolized by the five chakras below). The procedure to fix the mind in the Ajna chakra should be learnt directly from Rev Gurudeva through the practice of Kriya Yoga. (14)

When the mind is fixed in the Ajna chakra, name and identity come to an end and Self Realization takes place. In Self Realization, the Soul alone remains in control and intact. (15-17)

Please note, where God (Brahma) is ascribed to the entire universe, there is no question of destruction of anything. If everything is one, and there is no separation from God, then nothing can be destroyed.

In order to make a comparison, for destruction to occur you need at least two sides, but because you and God are one, destruction cannot occur. The multiplicity of this world: construction, destruction, conflicts, etc. are different manifestations of the same God. These changes are nothing but the change of name and identification. The basic truth is: nothing is neither born nor dies. (18)

As it is possible to destroy the earth inside a clay pot, you cannot destroy the air inside it. Therefore, the body of a human being can perish but not their soul. Accordingly, the soul is eternal, without beginning or end. (19-20)

When prana (the vital force) is in its dynamic state, it is called mind i.e. mind is the transformed state of prana. A Kriya Yoga practitioner performs regular practice of pranayama in order to return prana to its quiescent state. In this state, the mind is detached from the longings of the ten senses thereby loosing its qualifying nature and its desires to think and plan, etc.

Prana, mind, intellect or soul are different names for the vital force according to the state in which it is, and its various functions and placement. For example, while in dynamic condition it is called mind, but once it is reverted to its quiescent form it is then called Atma or soul. This is what is understood as the dissolution of the mind and it is accomplished by fixing the prana in the Ajna chakra where it assumes its new name: Inner Self or Soul. This state is impossible to express in words; it can only be experienced through Kriya Yoga practice. Therefore, the Soul is said to be inexpressible, beyond contemplation and is invisible. (21-25)

A healthy body would breathe at a rate of about 12 to 15 times a minute. Every inhalation symbolizes a birth while the exhalations symbolize death. In other words, we die momentarily 12 to 15 times per minute. Thus, a person who can regulate and slow their breathing is able to transcend the cycle of birth and death.

When prana leaves the body permanently, we say that the Soul has been separated from the body, which means death has occurred. The Lord says there is no bemoaning the multiple momentary deaths we all experience in each minute, therefore one should not unnecessarily bemoans the permanent one either. (26)

If we observe carefully we will find that the starting and end points of breathing are static. After inhalation, the breath comes to a point of rest. Similarly, after exhalation, there is a short pause. These moments of rest are so short that an ordinary person is not aware of them; therefore breathing is experienced as a constant state of movement. Kriya Yoga is the process which transforms the moving breath to a static state.

While the breath is in a dynamic state, the mind remains engaged in worldly affairs and the jeeva continues to experience the feelings of I and Mine. Once the breathing becomes static, the feeling of I and Mine vanishes, the ego ceases to exist, and silence dawns. The world looses its appearance as a separate identity and the blessed Kriya Yoga practitioner becomes one with the inexpressible God. (27-28)

The nature of humanity is to follow a real religion. That is to say, to identify with the soul, is the natural and real religion of a human being. The techniques and procedures for practicing this real religion must be learnt directly from Reverend (Rev) Gurudeva. Transcendental knowledge can only be imparted by one who is self aware (Atmajnai). When a Kriya Yoga practitioner starts practicing Kriya Yoga, their ten senses create hindrances. Indeed the ten senses become the enemies on the path of spiritual progress (35-36). Thus, so to speak, a tug of war ensues.

Seeking to have control of the ten senses and the mind, the Kriya Yoga practitioner must enter into battle against their own worldly ten senses and mind. To fight such a battle is the duty of a warrior. Therefore, unless the Kriya Yoga practitioner becomes a warrior, it will not be possible to win the spiritual war. (29-32)

To be one with God is blissful. To be separated from God is duality, hence, painful. (33-34)

Our ten senses can cause hindrance to our spiritual progress and our ten senses will try to separate us from God. (35-36)

If the Kriya Yoga practitioner succeeds in the practice of Kriya Yoga, you are blessed with the awakening of a sleeping divine power present in the Muladhara Chakra. The sleeping divine power is activated by Kriya Yoga practice and the Kriya Yoga practitioner is able to overcome their ten senses and motor organs thereby becoming self realized (Siddha). In achieving this, you will have to untie the three knots located at the tongue, the heart and the Kundalini (Muladhara chakra). The process of untying these knots can only be learnt from Rev Gurudeva. It is impossible to explain it with words. (37-38)

To be attached to the ten senses and motor organs and consequently be commanded and enslaved by them, is a fundamental sin. A devoted Kriya Yoga practitioner who surrenders everything, all pains and pleasures, all triumphs and defeats and follows all of Rev Gurudevs instructions will put an end to the perpetuation of this sin. (39)

The entire universe is sustained by the actions (Karma) of God. Hence, actions by themselves are not the cause of bondage. Rather, it is the attachment to the results of any action that is responsible for bondage. It is not possible to survive without performing actions. Thus, it is essential to continue performing actions but these actions must be done while relinquishing desires and results (Nishkamakarma). Therefore, it is recommended to be detached to the results of all actions.

To have no expectations and no judgment will lead you directly to peace and freedom.

Having expectations or being attached to the results of our worldly duties is our biggest problem. This keeps us in fear all the time. Only Atmakarma (Kriya Yoga) helps us to be detached and free from expectations or attachment to results in our worldly work. Hence, breathing is an involuntary act without pause and as such has no intention of attachment behind it. However, people in general do not pay attention to this process. Therefore most people have no control over it. Real practice of Kriya Yoga aims at fixating the Prana through the practice of pranayamas in strict compliance with the instructions of Rev Gurudeva. A Kriya Yoga practitioner who does this will experience a mystical death, for you will no longer work with the expectation of fulfilling personal desires. Otherwise, only by being dead can freedom from the bondage of action (Karma) be attained. (40-41)

Attachment to the world is the root of great fear. Real well being is only possible when the Kriya Yoga practitioner is free from all fears. As you desire less work/duty (Nishkamakarma) you achieve freedom. All other actions should be performed with no expectation of results. Anyone willing to be desire less must learn Atmakarma (Kriya Yoga) from Rev Gurudeva. (42-44)

A desire less soul is a liberated soul who continues to perform worldly duties in a detached manner while always remaining absorbed in a blissful state. The state in which a soul becomes one with the Supreme God is known as Samadhi. This is a state whereby there are no longer two entities (inner self and outer self) but the feeling of oneness. Samadhi can be attained effortlessly after performing 20,736 Pranayamas. Only devoted Kriya Yoga practitioners are able to attain the blissful state when the paused mind merges into the ocean of consciousness - Samadhi.

Samadhi is neither a positive nor a negative state of mind. Rather, it is a state of equilibrium. There are two types of Samadhi: Jad Samadhi and Chaitanya Samadhi. Both are essentially the same. While Jad Samadhi can be likened to a static body of water, Chaitanya Samadhi is like a flowing stream of water; water being the common element to both. In Jada Samadhi the blissful Kriya Yoga practitioner becomes motionless. While in Chaitanya Samadhi, the Kriya Yoga practitioner performs all the essential worldly duties in a detached manner. Both Jad and Chaitanya Samadhi are surely attained through the sincere practice of Atmakarma (Kriya Yoga). As an example, King Janak was always absorbed in Chaitanya Samadhi, thus, he was called a Liberated Self Realized Soul.

In order to attain Chaitanya Samadhi you DO NOT have to desert the world or escape to a particular place or leave ones spouse, children and family. Even after making vows under a particular order of renunciation, worldly attractions do not abate in their minds. Likewise, it is also wrong to think that the practice of Kriya Yoga may cause illness or death. Those, who think in this way, may believe they are on the path of Kriya Yoga but obviously they are not. Unfortunately, they may not be able to recognize a true realized Gurudeva (Sadguru). Unless you can find a true realized Gurudeva, you cannot gain the essence of spirituality. You can only rely on books and lectures which can lead you into a state of disillusions and doubts.

A Kriya Yoga practitioner learns there are three binding Forces (Gunas) in creation: (i) Tamoguna is the force that leads us towards violence, laziness and keeps you away from spiritual practice, (ii) Rajoguna is the force which leads us towards worldly desires and ego (iii) Satoguna is the force which leads us towards devoted spiritual practice and love of God. And there are three main Channels or psychic nerves (Nadis) in the human body: Left hole of nose (Ida), Right hole of nose (Pingala) and Hidden nerve in spine (Sushumna). Each one of these three Channels corresponds to one of the three Forces. Transcending the three Forces is a pre-requisite to attaining Samadhi. (45)

Samadhi, the stage of mental equilibrium is completely beyond expression. It cannot be committed to words. In order to explain something, Prana has to remain below the Ajna Chakra. In Samadhi, Prana is fixated in the Ajna Chakra, thus making explanation of this state impossible. (46-47)

Awareness is only possible when a Kriya Yoga practitioner has become a devoted, dutiful and detached person (Karma yogi) free of expectations and judgments. (48-49) Then, the Kriya Yoga practitioner can acquire self awareness. (50-55) There after, you contemplate nothing but God and you are completely devoid of the desire to speak. (56)

When you practice renunciation and detachment, the mind is not influenced by the attractions of worldly objects. God is only revealed to a sincere Kriya Yoga practitioner through this practice. However, renunciation and detachment are not possible while being full of desires. Please note that conquering the tongue leads to the elimination of different types of desires. This must be learnt directly from Rev Gurudeva. (57-64)

Upon completing these phases of spiritual development, you will experience the whole world is one with God. In this condition all desires, ego, attachments, expectations, judgments and ignorance are overcome. The Unit Mind is transformed into Cosmic Mind. God and the Kriya Yoga practitioner become one and the same. There is only One (God), no separation. There are no more thoughts of comparison. No more I or You. If you are one with God, then there is no need to be asking God for help. If you do, who will answer you? Mere chanting the name of God does not elicit an answer from God. Doing so is of no use at all. (56-72)

Spiritual Explanation By Rev. Yogiraj Shyamacharan

Lahiri

When a Kriya Yoga practitioner has experienced the vision of the Kutastha and has become one with the Kutastha, you are able to rid yourself of all doubts. You have the ability to overcome duality, transcend doubts and are genuinely aware. The salient feature of a real awakened person is to keep practicing Atmakarma (Kriya Yoga). Accordingly, you remain self absorbed, detached and very much a disciplined Kriya Yoga devotee. Generally people consider a monk (who has renounced) and a Kriya Yoga devotee different, but for the Kriya Yoga devotee it is a sign that you have attained a particular status. (1-4)

THE THIRD CHAPTER (Karma Yoga)

The Prana which symbolizes Vishnu leads the Kriya Yoga practitioner to stay committed to their spiritual path. Religious text also mentions that Vishnu (Prana) symbolizes God thus God leads us towards a spiritual path. Therefore the disciplined Kriya Yoga practitioner finds strength to follow the path that God desires of them. One of the goals in practicing Kriya Yoga is to fix your Prana between the throat chakra (Vishuddhaksha) and the third eye chakra (Ajna). This is the area of spiritual forces. So symbolically the real worship of Lord Vishnu is to ensure that the Prana gets fixed only in this area. In order to make this happen, Kriya Yoga should be rigorously practiced which breaks all your worldly ties. Other rituals and or forms of worshiping God are not capable of breaking your worldly ties. (5-10) It is indeed dishonest and wrong to perform sundry works in this world with an I and My ego and ostensibly declare that we performed this work and offer the results of this work to God (Krishna). If we really work for God, then why do the results of this work make us happy or unhappy? If God eats everything, then why do we experience different tastes (sweet, salty, sour

etc.)? Its because we are still victimized by our ego. A fortunate Kriya Yoga practitioner who overcomes their I and My ego, will not be happy or unhappy, they will become neutral. They will become indifferent and detached. All the worldly and spiritualistic activities of such great saints are indeed offered to God. (12) It is a common sight to see people performing different types of sacrificial offerings to please God, offerings to please deceased ancestors and many other forms of man made religious sacrifices. Normally, the person who does these rituals accepts the remains of the sacrifice. For example, people who offer animals in the name of God will later eat those animals. This is a sin. It is like being the last to eat after you have fed everybody else. No doubt these types of people do not enjoy genuine peace. They are neither at peace in the present nor in the future. However a devoted Kriya Yoga practitioner will experience eternal peace and bliss. The stillness of breath which takes place effortlessly between inhaling of Prana and exhaling of Prana during Kriya Yoga practice is the real remains of the sacrifice you make on this great spiritual path. The experience of the stillness of breath causes bliss. It is noteworthy to remember that the stillness of breath should be performed with no stress, spontaneously and naturally. Attaining this state leads to liberation from all forms of sin. (13) Prana is beyond destruction and inexpressible because the Prana in our body owes its origin to a deathless and inexpressible God. So long as this Prana keeps on wavering we remain inclined to this world. This inclination automatically causes attachment, expectations and judgment. Generally the pattern of breathing depends on the condition of the mind. The breathing becomes fast when one is perplexed or very happy but the same breathing becomes slower and calm during Atmakarma. The wavering tendency of the mind also causes you to lose control of your sensual organs. (15-17) The intellect which transcends the ordinary intellect is called transcendental intellect. This transcendental intellect is called the tranquil (no-thing) state which is achieved after you finish practicing Kriya Yoga. It is not possible to express this through words. Just like an uneducated person cannot understand the principles of science, in the same way those who are devoid of Kriya Yoga, will not understand the tranquil state achieved after practicing Kriya Yoga. When our Prana and our concentration is fixed, the tranquil no-thing state surfaces. In that state we feel nothing but the prana itself. It is this state which we call the blissful state. (18-27) We have to perform the work delegated to us by nature. It is a sign of timidity to run away from work. We perform work according to our natural inclinations, our interests, our opportunities, our culture and our many qualities and talents. The difference lies in the fact that an ordinary person performs work with a sense of ego and worldly attachments, where as a self realized Kriya Yoga Master (Yogi) performs their work in a detached manner in peace with no expectations and no judgment. Since the Yogi is in the tranquil no-thing state of mind (Atmastha), they are called a person with wisdom and a controller of their ten senses and working organs. Accordingly they do not experience pain and pleasure. A Yogi performs all worldly duties delegated by nature in a detached unconditional manner. They treat their work as Gods work. On the other hand, those people who do not practice Kriya Yoga are under the tyranny of their ten senses and working organs. They consider the illusion caused by the play of the five basic elements to be true and therefore they experience pain and pleasure. (29-33) There is not even an iota of doubt in the fact that the Bhagvad-Gita is out and out a treatise on Kriya Yoga which propagates the awareness of God (Brahma-Gyana). It is for this reason that Lord Krishna has used the words The Soul Centered Works and The Sense and Working Organs Propelled Deeds in the Bhagvad-Gita. Lord Krishna says that the decision in respect of caste of a person should be taken in view of the works of the person concerned and not based on their caste at all. There are four categories of Kriya Yoga practitioners: Brahmins (Godman) means the one who has experiential knowledge of God through the practice of Kriya Yoga.

Kshatriyas (Warrior) means the one who is pursuing the fight (Kriya Yoga practice) with their mind (attached to the world) and their sense organs. This is the war between Prana and Mind to follow the path to know God. Vaishya (Businessminded) means the one who works with an intention and or condition to receive worldly gains and results through the practice of Kriya Yoga. Shudras (Common) means the one who serves the Kriya Yoga practitioner but does not practice Kriya Yoga. Today, people in general do not subscribe to the above mentioned categorizations. Some people have put forward wrong categorizations which are based on caste in order to serve their selfish needs. (34-35) This is a sin. In the human body, when the Soul (Atma), which is made up of five basic elements, leaves its fixed place above the throat chakra (Vishuddhaksha) and descends below the throat chakra, the forces of ego are created which give birth to worldly longings, attachments, expectations and judgment. The mind assumes a wavering tendency which pervades the whole body. Indeed the soul assumes the wavering tendency of an uncontrolled mind when it leaves its fixed place. (36-38) Knowing something right down to its essence is called Awareness (Jyan). Knowing that essence in a specified manner is called Science (Vijyan). This Science is nothing but the tranquil peaceful stage of Prana which comes after practicing Kriya Yoga. This is the state of complete awareness. Through the devoted practice of Kriya Yoga, a seeker (the egoistic beginner of Kriya Yoga) finally realizes their Inner Self (God inside). This realization is known as the transcendental tranquil state of a Kriya Yoga practitioner. (39-43)

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri

THE FOURTH CHAPTER (Gyana Yoga)

Kriya Yoga practice (Atmakarma) is an eternal discipline and can only be learnt by making oneself available to a true Rev Gurudeva Kriya Yoga Master (Sadguru) on an extremely personal basis. It is impossible to learn Kriya Yoga by reading, listening and or seeing. It is entirely a skill learnt from a true Rev Gurudeva. The importance of this Atmakarma can only be understood with regular practice with undivided devotion. (1-2) Kriya Yoga is the way to self realization and will never cease to exist. Lord Krishna observed in the GITA that Kriya Yoga became extinct because Kriya Yoga remained concealed from the common people. (3) Lord Krishna observed that only His devotees and those who have unquestionable trust in Him deserve to receive it. Now the question arises - if it is to be handed down only to trusting devotees, how can the sinners be redeemed? Does this mean Lord Krishna is prejudiced? Not at all, Lord Krishna is not prejudiced nor is He biased. He is undiscriminating but some of the people are unable to understand His compassion. What is meant by the above statement is that Kriya Yoga devotees are always immersed in the blissful state of self-realization. These self-realized Kriya Yoga practitioners act as a means of transmitting Kriya Yoga by way of devoted practice which will liberate even extra-ordinary sinners. (4-7) Just as sunlight removes darkness from the world but does not remove the world itself, in the same way self-awareness puts an end to the negative traits of the ten senses and the sense organs but does not put an end to the ten senses or the sense-organs themselves. Lord Krishna does not kill the wicked but rather He strikes at the root of wickedness which transforms the wicked into saints. It is extremely difficult to fight the negative traits since they keep on multiplying like the legendary demon Raktabeeja (refer to Sri Chandi Commentary of Lahiri

Baba). It is, therefore, imperative to strike at the root of negativity and Kriya Yoga does exactly that. (8-9) The caste differentiation in the Indian society was made on the basis of dominant feature and Karma. There are four types of categories found in all human beings: 1. Those dominated by spiritual power - Godman (Brahman) 2. Those dominated by religious and worldly positive powers- Warrior (Kshatriya) 3. Those dominated by worldly positive and negative powers Business minded (Vaishya) 4. Those dominated by negative power Bad people (Shudra). At present the caste-system in Indian society is nothing but an exhibition of falsehood. (11-13) Work without ego (feeling of I and My) does not create attachment. Our great ancestors like King Janak, Kabir, Raidas etc. and many others in recent times who were in hot pursuit of self awareness performed work without attachment. It is recommended we follow suit. Those who always remain detached transcend Karma automatically and are beyond attached work and detached work. Detached work is devoid of ego (sense of doing). Detached work is called Karmatyaga (freedom from detachment). Performing detached work is called Vikarma. (14-19) The word Kevala or Kaivalya is a specific stage in Kriya Yoga practice which can only be learnt from Rev Gurudeva. No sin can be imposed upon the practitioners of this Kriya. It is only upon attaining Self Realization that one becomes free from desires and is adored with the divine qualities of detachment and pure consciousness. It is Kriya Yoga that is explained as our own natural deed in the 48th verse of the eighteenth chapter. (20-23) The phenomenon of the merger of the five Pranas (Apana, Udana, Samana, Vyana and Prana) with the main prana is called the great deed or Karma. A Kriya Yoga practitioner who continues to practice Kriya Yoga merges with God when he learns Kriya Yoga from a true Rev Gurudeva. (24) Achievements by Kriya Yoga practice are called Khechari Sadhana. Brahmagni (Power of God) means the fire in the navel. In the area around the navel the fire present in the Samana Prana residing at Manipoor Chakra ensures digestion of food and boosts other Pranas with the energy derived from the digested food. It is the place where the air needs to be fixed. This technique can only be learnt from Rev Gurudeva. To regulate the five Pranas, you must make three offerings by sipping a handful of water before having meals. It is necessary to understand the real (yogic) meaning of an offering. Generally people think that taking a sip of water out of a small quantity of water kept on the right palm is an offering, however the real meaning can only be understood at the feet of Rev Gurudeva. (25) Atmakarma enables a Kriya Yoga practitioner to place Prana in the heart (Anahat) which ensures the vision of Atmajyoti (Divine light of the soul which a Kriya Yoga practitioner realizes in their Kutastha). Meditating and concentrating on this divine light for a specified period of time leads to self realization. After the soul is fixed at this specified place all negative tendencies of the ten senses and the sense organs are removed. Thus the Pranayama is completed and the Prana is fixed at the throat (Vishuddhaksha). It is for this reason that Kriya Yoga is said to be the ultimate path. (27-31). To be taught Kriya Yoga by a true Rev Gurudeva and being truly devoted is a blessing from God. A Kriya Yoga devotee should always be ready and available. In reality our own Soul is the natural Guru, so the real or yogic service to Guru means devoted practice of Kriya Yoga. (32-35) People in general breathe through Ida and Pingala veins. It is only when the Prana is fixed in the Sushumna (hidden nerve in spine), that the no-mind state descends. In this state the feeling of I and My will stop haunting the Kriya Yoga practitioner. In such a condition, the Kriya Yoga practitioner appears to be dead, but in fact remains alive. But it is only possible when the Kriya Yoga practitioner is able to fix his Prana in Sushumna (hidden nerve in spine) by stopping

the normal breathing through Ida and Pingala. In such a state the Kriya Yoga practitioner is able to surrender all their Karma and become akin to God. (36-40) On one hand Lord Krishna advises Arjuna to fight and on the other hand He recommends Arjuna practice Kriya Yoga in order to become a Kriya Yoga master himself. Such an apparently conflicting statement may breed doubts. Lord Krishna clears away this cloud of doubts in the last verse of this chapter. The real battle, in fact, takes place in our physical form (body). The ten senses and the sense organs with their ten negative traits each symbolize one hundred brothers (Kauravas). The five chakras (from Muladhara to Vishuddhaksha) represent the five brothers (Pandavas). The Kutastha (Ajna chakra) is the place that symbolizes Lord Krishna. Our mind symbolizes the blind king (Dhritarashtra, father of 100 sons called Kauravas). We can only overcome the ten senses and the sense organs by devoted practice of Atmakarma (Kriya Yoga). The practice of Atmakarma denotes the legendary battle of Mahabharata. It is solely for this reason that Lord Krishna asked Arjuna to wage a war on the ten senses and the sense organs and to rise the Prana up and fix the Prana in the head (Ajna Chakra) by practicing Kriya Yoga (Atmakarma) with undivided devotion, patience and perseverance. (41-42)

Spiritual Explanation By Rev. Yogiraj Shyamacharan

Lahiri

THE FIFTH CHAPTER (Karmasanyasyoga)

If you have desires while working or doing your job/profession it is very difficult to be in a state of detachment. Performing work with no desires and no expectations and no judgment is a very strong indicator that you have achieved unconditional detachment and are on the path of achieving self awareness. Most people today would say they do not believe in the caste and creed system, however saying they do not believe may not reflect their true character. How people act and how people treat others and how people react are better indicators. God has created many distinctive classifications such as the human kingdom (men and women), the animals, fish, insects, etc. As long as a person remains filled with ego (I and My), their behavior in respect of caste, creed, prejudism and racial discrimination will remain intact. The idea that one is better than the other is a sin. Rigorous and devoted practice of Kriya Yoga will rid a person of ego (I and My) and instill them with a non-discriminating vision and an unconditional love for all living things. A Kriya Yoga practitioner will simply be unable to understand the concept of one person being better than another person in any way. All are one, there is no separation. A Kriya Yoga practitioner will not be able to see or understand the adjectives or labels handed down to a person through culture and society. This unconditional state of mind cannot be attained without Kriya Yoga. (118) As long as people continue to debate the concept of duality (there is separation) and non-duality (there is no separation), it will not be possible for everyone to agree with each other. When the concept of duality ceases to exist, then and only then will you attain an equanimity and or a non-discriminating unconditional state of mind. So it is essential for a Kriya Yoga practitioner to keep practicing until you attain this state of mind. (19)

A person who can maintain deep concentration without any thoughts coming into their mind is said to have an unwavering intellect. An unwavering intellect can easily control the mind and all emotions and desires and allow you to be free of ego (I and My). Those who are devoid of ego (I and My) and have no attachment with the world will say they know nothing, nor do they aspire to know anything. Anyone who attains this state of mind is a uniquely exceptional human being and is known to be very wise. Those who claim to know God, and/or claim to be better than most and/or preach all they know and/or perform magic, may actually mislead people by spreading falsehood in order to command respect from the masses. Such people are indeed fraudsters and the bane of spirituality. On the other hand, those who say they know nothing and have nothing to do with Brahma (Knowledge of God) are indeed truly highly realized people who simply mouth the ultimate reality because Brahma is inexpressible. The Knowledge of God and self awareness have the same meaning. For example, a deaf and dumb handicapped person can eat sweets, be aware of its taste but simply cannot utter a single word about the taste of sweets because he is speechless and simply cannot express what he has tasted. He can eat, and he relishes the taste of the sweets but he is speechless and so it is impossible for him to say anything. Whether the taste is good or bad to us, it is the same. If you are speechless we will never know how the sweets tasted. Such is the case with people who know God (Bramahvid) but are speechless about God. A self realized person who is self aware and has become one with Brahma when asked about Brahma will say they do not know Brahma or they may just evade the question entirely. They do so because it is not possible to explain Brahma within the boundaries of words or languages. Just like a dead body has neither a friend nor a foe, so is the case with one who knows God. Any praise or condemnation, or shouting or entreaties by anyone whether its their wife, or their children, or their relatives or the society at large, will not make any difference at all to a self realized person. They are neither pleased nor annoyed. They are detached. They are at peace. They are one. God I am, I am God. Even though they care and even though they are alive, they behave this way because they feel the presence of Brahma (God) everywhere in everything at all times. There is no separation. They love and respect everyone and everything equally. In such a state of mind and self awareness how can they have the feeling of happiness or sadness, high or low, expectations or judgment, prejudism or I and My (ego). (20) The state of being in the realm of non-duality (there is no separation) versus being in the realm of duality (there is separation) is being in a true state of self-awareness. In this state of mind, a Kriya Yoga practitioner does not feel pleasure or pain. It is important to always remember that pleasure and pain represent the two sides of the same coin named duality. One is the shadow of the other. A self aware person does not experience pleasure or pain. That is why Lord Krishna told Arjuna to become self realized through the devoted practice of Kriya Yoga. Knowledge of God is eternal bliss with no pain and with no pleasure. After attaining self awareness, a Kriya Yoga practitioner will always remain ready for the welfare of all the living things. (21-22) It should also to be noted that control over the tongue, a technique to be learnt from Rev. Gurudeva while practicing Kriya Yoga, will destroy all different types of desires, emotions and longings. (23-29)

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri THE SIXTH CHAPTER

(Atmasanyamyoga or Abhyas Yoga or Dhyanyoga)

A Kriya Yoga practitioner having any sort of desire while performing Kriya Yoga practice is called an attached and desirous person. When a Kriya Yoga practitioner loses all desires and when they become detached, they will be called a Yogi (a true spiritual follower seeking a personal union with God). Our sense organs perform work with the help of our restless mind. The soul is independent and has nothing to do with the work of sense organs. When a Kriya Yoga practitioner becomes self absorbed, they are deemed to be marching forward on the path of yoga also known as a union with God. (1-4) In order to march forward on the path of spirituality, those who practice Kriya Yoga are asked to always keep their focus of attention on their soul. However, some Kriya Yoga practitioners keep on shifting their focus of attention and concentration from one subject to another. Such Kriya Yoga practitioners degrade themselves. Later on they become an enemy of their own soul. Symbolically, a Kriya Yoga practitioner will find themselves waging a war between their wavering mind and their peaceful soul. The soul seeks No-Thing (nothing). The wavering mind seeks Every-Thing. It must be remembered that self awareness is possible only by performing Kriya Yoga with undivided attention, concentration and dedication. (5-6) Kriya Yoga practitioners who have attained self awareness are beyond the bodily feeling of climatic conditions (hot and cold). They are also beyond the mental awareness of pain and pleasure since their state of mind transcends its wavering nature and finds infinite peace, divine bliss and nothingness. When the prana is elevated to the Ajna chakra, the mind stops wavering and returns to its original tranquil state. At this point a Kriya Yoga practitioner attains self realization. (7-8) The light of God illuminates the whole world but the God in oneself is inexpressible. The experience of understanding this inexpressible state of truth is called divine wisdom. When the same is understood fundamentally it is called science. Only a Kriya Yoga practitioner who is satisfied with this wisdom and science can be considered a true Yogi. (9) When the whole world appears to be the manifestation of God no thought of friend or foe can surface. God I am. I am God. All is one, there is no separation. In the experience of the entire universe appearing as the manifestation of God you will only find non-discriminating intellect filled with pure unconditional love and peace with no expectations and no judgment. (10) In the 11th and 12th verses of this chapter, Lord Krishna has analyzed the term Asana (sitting material for Kriya Yoga practice). Please note there is no need for a Kriya Yoga practitioner to use an Asana made of animal skin. In these two verses a certain amount of mystery is involved which needs to be revealed. When a Kriya Yoga practitioner performs pranayamas, they are generating prana which is also called Ether. Ether is considered to be extremely pure because it is beyond contamination or pollution. This same ether is found in the heart region of the body. When all your concentration and attention is focused in this region, the prana or ether will become fixed in this region and is called Asana. This Asana of ether in the heart region is neither on the top nor on the bottom. It is in the middle. Therefore it is necessary to meditate upon the Anahata chakra. This technique should be learnt from Rev Gurudev.

There are two types of Yoga: Karma Yoga (detached deed) and Jyana Yoga (wisdom). Hatha Yoga (bodily detached deed) is another name for Karma Yoga since it symbolizes the meeting of air through the right nostril (Ida vein) and air through the left nostril (Pingala vein). Slowly breathing in and out through both nostrils, merging the air in the sinuses and then downwards into and out of the lungs is the power of breath also referred to as the building of prana. In Sanskrit, the word, Ha, means the Sun (symbolizing the right nostril Ida). The word, Tha, means the Moon (symbolizing the left nostril Pingala). These words, Ha and Tha are the roots of Hatha Yoga. The procedure of breathing through the Ida and Pingala veins is called Karma Yoga. So Karma Yoga is also known as Hatha Yoga. One can become one with the ultimate source of God through the dedicated practice of Karma Yoga. People in general are sadly mistaken if they consider Karma Yoga and Hatha Yoga to be different. This misunderstanding has created unnecessary confusion leading to turmoil and much debate. Please note it is sheer foolishness to concentrate your eye sight on the tip of your nose. This can cause a serious headache. In fact, Lord Krishna has instructed Kriya Yoga practitioners to concentrate on the chakras from Muladhara to Ajna chakra while performing internal pranayamas. (11-12) A Non-Kriya Yoga practitioner cannot claim to be a Yogi just because you wear a saffron robe and or eat vegetarian food. Becoming one with Brahma will allow you to become a real true Yogi. To achieve real salvation, the practice of eight fold yoga is necessary: Discipline, Rules, Practice, Pranayam, Prtyahar (perfection in controlling mind by practicing Kriya), Dhyan (natural meditation by practicing 144 of the best thoughtless pranayams), Dharna (practice of 1,728 of the best thoughtless pranayams) and Samadhi (practice of 20,728 of the best thoughtless pranayams). The internal pranayama only learnt from Rev Gurudeva must be practiced in order to have equanimity of mind and self awareness. Real salvation is possible only through the devoted practice of Kriya Yoga. It is not possible otherwise. (13) God (Paramatma) has no fixed shape. However, in this shloka (verse) Lord Krishna has made the command to offer the mind to the soul (a form of God). Here Lord Krishna says that the performance of various stages of atmakarma in respective order with incorruptible devotion leads to the experience of the soul (Atma) and the Kriya Yoga practitioner will become self-immersed. This is the real meaning of offering the mind to the soul. (14) The Kriya Yoga practitioner who considers all work to be Gods work is indeed availing the stage of being one with the God. Therefore, while eating, the Kriya Yoga practitioner should keep on thinking that God is having food and while asleep you should continue to think that God is asleep. In other words, the Kriya Yoga practitioner should be free from the thought that you are doing something and instead feel like God is indeed the real performer of all things at all times. If you perform all things with this in mind the Kriya Yoga practitioner will be fortunate to start yielding results without delay and will become most careful of what they say, what they think and what they do. Such Kriya Yoga practitioners are very rare indeed. (15-18) Verses 20 to 22 explain the stage of a Kriya Yoga practitioner who has transcended pain and pleasure, profit and loss, contentment and discontentment, attachment and jealousy, expectation and judgment. In order to help people understand better, God has used title words such as content, eternal bliss, and unconditional love for befitting the results of Kriya Yoga. Any Kriya Yoga practitioner who has attained this status cannot say anything because they are just enjoying the eternal bliss which is inexpressible. The memory of eternal bliss is enjoyed during this stage of Kriya Yoga practice and remains long after the practice session is over. This memory of eternal bliss will also remain well after a Kriya Yoga practitioner descends back down to what may be called a normal condition. After a few years of devoted practice of Kriya Yoga, a Kriya Yoga practitioner is able to ascend their prana, quiet their mind and transform into a tranquil state of great prana. This state of great prana is experienced in a subtle form on each of the chakras. If the prana stops its

movement in this subtle form, the Kriya Yoga practitioner will die. Even in the condition of conscious Samadhi, the prana continues its movement in a subtle form on the chakras. Conscious Samadhi is attained during successful Kriya Yoga practice. Worldly deeds performed while in a state of conscious Samadhi are fundamentally done in a detached manner of unconditional love. Yogis in this state do not cause bondage or harm of any sort. It is useless to say or write anything about this state of Samadhi. It is, therefore, advised to perform Kriya Yoga with devotion in order to attain this state of conscious Samadhi. Knowing never to perform a painful deed is called perfection. (19-22) The soul is present in all bodies but we do not acknowledge it nor do we keep the focus of our attention on it. Kriya Yoga practitioners, who have been able to stabilize their prana in their Ajna chakra, are able to envision the soul in all bodies. Such people are self aware and have been able to merge with the tranquil prana. They are rid of all discriminations, expectations, judgments and doubts. God is neither different from them nor are they different from God. All are one. There is no separation. God I am. I am God. This is the state of the union with God. (23-30) The Kriya Yoga practitioner who always remembers God and who always keeps their tongue inverted in the upper back of the inside of the mouth behind the nose holes (Khechari Mudra) will find this posture leads to the constant perfection of keeping their own tongue in this position (Khechari-Siddhi). Once the tongue stays in the upper back of the inside of the mouth, our naughty mind and all desires disappear. This is how you break the first of three knots found in our bodies. This is an achievement in the spiritual world. Those who are self aware (Atmajyani) are called wise. Those who are economically affluent are not happy since they are always afraid of thieves and other wealthier persons who may outshine them. So they are always disturbed. However, people who are self-aware are always blissful and are indeed the treasure house of happiness since they are constantly in union with God. (31-42) Exhaling is death and inhaling is birth. So with each breath in and each breath out we are born and we die. (43-45) Lord Krishna (Enlightened Kutastha) gives sermon to Arjuna (the fire element in our body) in the battle field that is none other than our body. Lord Krishna says Oh human being, fight the battle to become a Yogi. Do not fight the battle to become a warrior. It provides ample proof that Lord Krishna does not instruct us to take part in a battle with our physical bodies against other physical bodies. Indeed this battle is being waged inside our body against our mind and our guided sense organs. Kriya Yoga practitioners who have been able to activate their Kutastha by devoted practice of Kriya Yoga are known as true Kriya Yoga practitioners. Those who keep on practicing Kriya Yoga are known as dutiful seekers. Those who have attained real awareness as a result of practicing Kriya Yoga exactly as instructed by Rev Gurudeva are known as truly wise Yogis (Jyanis). And those who have attained the tranquil state after practicing Kriya Yoga are known as a truly realized Yogi. The Gita is the sum and substance of the experiences of a Yogi. What Is Gita? Answer nothing but a Yogi himself. During the course of yoga practice, a Kriya Yoga practitioner has a lot of divine experiences. The best of such experiences is to rid themselves of the feeling of ego (I and My). When a Kriya Yoga practitioner has the feeling that the whole universe is replete with nothing but just one element, it is considered to be the feeling of a true realized Yogi who has merged with God. This is what Lord Krishna has explained in the 47th verse of Chapter 6. (46-47)

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri

THE SEVENTH CHAPTER (Gyan- Vigyan Yoga)

The Prana will merge with Tranquil Prana (God) when you are no longer attached to the ten sense organs. In this condition, the tongue, eyes, lips and mind shed their natural tendencies and become calm and stable. At this point it is possible for you to remember your real experiences with divinity. An expert dancer can dance extremely well with a full pot of water on their head because they have maintained full attention on not dropping the pot of water. In the same way when prana is fixed at the Ajna chakra, a Kriya Yoga practitioner is able to perform worldly activities in a detached manner because they have maintained full attention on the Ajna chakra. Accordingly the Kriya Yoga practitioner will not be subjected to bondage (attachment) on account of the nature of work performed. This can only be possible with perseverance, devotion, patience and regular practice of the Kriya Yoga. (1) In the Gita, Lord Krishna directly gives sermons to Arjuna but on account of ignorance, Arjuna is not able to experience the sermons properly even after literally understanding them. In the same way, salvation is not possible just by the flight of imagination or chanting aloud the names of God by way of outer prayers and mantras. The speech on self realization (liberation) has nothing to do with practical liberation. In order to achieve self realization, the Kriya Yoga practitioner has to learn Kriya Yoga from a true accomplished Rev Gurudeva and practice Kriya Yoga precisely as per the given instructions. (2) A Siddha (a highly advanced Kriya Yoga practitioner) may be reduced to the level of a common man if they violate certain norms or rules set by Rev Gurudeva. Whereas a Mukta (a liberated Kriya Yoga practitioner), can never fall down to a lower level. (3) The living being found in the physical human body constitutes five basic elements (earth, water, fire, ether and air), together with mind, intellect and ego (I and My). All will remain in bondage (attached) on account of Mother Nature (the ultimate power of God which exists everywhere in this mortal world). It must be remembered that the place of mind and intellect is located above the throat chakra (Vishuddhaksha). (4) The Vein of God (Brahmasutra) is also called the Sushumna vein. The Sushumna vein which is located in our spine is beyond the control of Mother Nature. This vein helps the Kriya Yoga practitioner feel the entire cosmos in the form of Prana. Rigveda says:

Pranohi Bhagawanishah, Prano Vishnuh Pitamah, Pranen Dharyate Lokah, Sarva Pranamayan Jagat.

The meaning of these Sanskrit verses given above is that prana is the ultimate self. Prana is the savior because prana is making our physical body a living body in this world. Prana also holds all planets in their perspective orbits so prana and only prana exists in the whole universe. (5-7) God is omnipresent in living and non-living beings. This fact has been elaborated in the 10th chapter of the Gita. The power which detaches you from lust and longings is called the power of Kriya Yoga. Only this power is the real power. Others are false and mortal. (8-11) The human body manifests its features through various modes of communication (usually oral and gestural). This happens according to three qualities in our mind together with the help of your ten sense organs. The first quality is when the body is under the tendency of divinity, and the pious and spiritual expressions are manifested. The second quality is when the body is under the tendency of positive attachments with the world, and lust and its associated expressions are manifested. The third quality is when the body is under the tendency of negative and destructive attachments with the world and filth with all its associated expressions are

manifested. Indeed the dominance of these three qualities of living beings (Satwagun, Rajogun and Tamogun) depends on the positioning of prana. When the prana is fixed between the throat chakra (Vishuddhaksha) and the head chakra (Ajna), then spirituality and divinity will dominate. When the prana is fixed between the navel chakra (Manipura) and the throat chakra (Vishuddhaksha), then lust, ego and positive attachments towards the world will dominate. When the prana is positioned below the navel chakra (Manipura), a person becomes overwhelmed by jealousy, violence, hate, greed, etc. It is only because of these three qualities in our mind that this whole world is under the influence of Mother Nature. Mother Nature keeps living beings engaged in lust and longings. It is also because of these three qualities in our mind that living beings are unable to understand the fact that the Soul (Atma) exists separately from the mind and is beyond expression and that the soul is beyond all three of these qualities in the mind. In the same way we cannot see sun rays that shine on objects; we get allured by the various forms created by Mother Nature and lose sight of God within. Indeed this world is the playground where Mother Nature is the only player and everything including living beings become the object of playing. We forget this fact because we are under the influence of these three qualities in our mind. Generally most people consider the soul and God to be separate. Such a misleading assumption is very common. But when a Kriya Yoga practitioner transcends the three qualities in the mind and becomes self realized, Mother Nature no longer remains in existence. No longer does the Kriya Yoga practitioner consider the soul and God separate. At this point it is realized that the soul and God are one of the same. There is no separation. Hence the intellect will no longer be charmed by the magical and attractive play of this mortal world as conducted by Mother Nature. (12-13) Positive attachment to the world (passion of love and pleasure) in the charming form of Mother Nature enchants the whole world and the combination of spiritual and positive attachments are getting allured. This charming form is called the miracle of Mother Nature. Our restless prana is called the image of Mother Nature. Tranquil prana which comes as the result of practicing Kriya Yoga is called God (Purush). The restless and wavering state of prana needs to be stabilized by devoted and regular practice of Kriya Yoga. Practice of Kriya Yoga will get rid of all attachments caused by the illusion of Mother Nature. The front portion of our body is represented by Mother Nature and the back portion of our body is represented by God (Purusha). Practicing with God on the back portion of our body is needed in order to achieve detachment. The technique for this should be learnt directly from Rev Gurudeva. Indeed, all the living and non-living beings are the various forms of God but they are charmed by the spell of Mother Nature. Where I is absent, the charm of Mother Nature (Maya) ceases to exist. Maya represents something which does not exist but gives the feeling of existence. It is indeed a great surprise that something which indeed does not exist compels people to believe in its existence. This leaves people helpless. Indeed God does not have a definite form. However many people have created various images of God and worship them. This has occurred because of ego (I and My). When the ego ceases to exist, various images of God will also cease to exist. Accordingly, Maya will also cease to exist for that particular Kriya Yoga practitioner. (14) The feelings which a living being undergoes due to the influence of the ten sense organs are called demonic traits. (15) There are four types of Kriya Yoga practitioners: (1) Those who suffer in the world and experience many agonies so they want to practice Kriya Yoga, (2) Those who long for materialistic wealth (money, etc) so they want to practice Kriya Yoga, (3) Those who are just curious about God so they want to practice Kriya Yoga, and

(4) Those who long for self awareness so they want to practice Kriya Yoga. (16) As long as the feeling of I and My (ego) remains, doubts will prevail and single focused thoughtless devotion will not occur. When I and My cease to exist in the thought process of the Kriya Yoga practitioner, they will not feel like speaking and they will have perfect concentration with no thoughts in their mind and they will feel pure unconditional love, bliss and devotion. When I and My cease to exist, who will talk to whom? The wavering mind, the mental chatting will simply stop. At this point the Kriya Yoga practitioner will have achieved the No-Thing. Remember the mind desires Every-Thing and the soul desires nothing (No-Thing). (17) Time (Kaal) is endless. In order to count indivisible time, we try to create boundaries like an hour, a minute, a day and a month for the sake of our own understanding. The process of breaking time is called Sankhya Yoga (Knowledge of Numbers). Commonly a person inhales and exhales 12-15 times a minute. These are called outer pranayamas and can be considered uncounted breathing (Ajapa-japa) of our prana. This countless breathing determines the age of a living being. When a certain number of breaths have been achieved, the living being leaves the body which means they have died. Therefore a person who takes slower, longer breaths in and out will live longer. Outer pranayamas lead to ignorance and cannot eliminate desires, whereas inner pranayamas lead the way to self awareness. Inner pranayamas can only be learned from a true Rev Gurudeva. If a sufficient number of inner pranayamas are practiced properly, worldly desires are eradicated. If a Kriya Yoga practitioner dies in a state of no desires and with no attachments, they are not required to be born again. Instead they will remain in perfect bliss. Again, outer pranayamas cannot eliminate desires, so the person (jeeva) has to take birth again and again in this world. That is why Lord Krishna has used the word many births meaning many pranayamas will have to be performed in order to stop the never ending process of re-birthing. (18-19) Everything is pervaded by Lord Krishna. Whatever we see is the outcome of the creation of Mother Nature, but Lord Krishna does not tell anybody about his activities. If Atmakarma is performed with devotion, the storage power of the mind (Chitta) gets purified and the Sadguru (soul) will experience self realization. The storage power of the mind is also referred to as the physical brain. After that, there is union (Yoga) with God on account of the benediction and teachings from the true Rev Gurudeva. (20-21) Every body is advised to perform Kriya Yoga regularly in order to remain self aware. (22-23) Yoga means the union with God. In this stage, the ego (feeling of I and My) of a Kriya Yoga practitioner does not exist. Illusion means when something does not exist but in reality it does exist. In the womb, we dont have the feeling of I and My and, therefore, we are completely in the state of communion with God. But when we are born and come into this world, the feeling of I and My automatically descends upon us. This is the state in which the living being remains under the charming influence of Mother Natures illusion. Just taking birth, our prana assumes its wavering mind and nature in order to get mixed with this illusory world. We soon start having the feeling of I and My and we soon forget our original nature and our communion with God. Its not long before we start asking ourselves Who am I. As long as the human being remains alive, they are unable to understand Who am I and What am I doing here. When they do not know the answer, no one else can be a greater fool than themselves. (24-25) Those who have over come time know everything (past, present and future). Remember, only a true accomplished Yogi can over come time. (26) In order to know God, one has to become God himself. But in order to do so, regular practice of Kriya Yoga (Atmakarma) with unconditional devotion is mandatory. (27)

The real sin is when you do nothing but remain attached to the whims and fancies of the ten sense organs. Regular practice of Kriya Yoga with utmost devotion is the real worship which alone can put an end to the slavery of the ten sense organs. Thus once again it underlines the need for regular practice of Kriya Yoga with sincerity and unconditional devotion. (28) Living beings suffering from the disease of attachment will remain attached to the world of the ten sense organs like a leech. The process of transmigration from one body to another body is called death. (29-30)

Spiritual Explanation by Rev. Yogiraj Shyamacharan Lahiri

THE EIGHTH CHAPTER (Aksharbrahmayoga)

Spirituality means to realize your inner self (spirit/soul-realization). In order to establish the intellect with the soul, we need to have a soul guided intellect. When the prana transcends the Ida (left side passage of the nose used for breathing), the Pingala (right side passage of the nose used for breathing) and the Sushumna (middle passage for inner-breath in the spine) and reaches the Sahashrar (a thousand petals in our head/crown chakra), the Kriya Yoga practitioner will automatically shed the I and My or ego. In such a state the awareness of the world and the illusion of Mother Nature will also be obliterated. This is a state in which nothing but God is experienced everywhere and in everything. The state in which nothing remains to be accomplished is called the destruction of world. This is when a Kriya Yoga practitioner dies. This is the stage of complete breathlessness. At this time illusion no longer exists. Again, when the prana descends down from the crown chakra (Sahashrar) and then down from the third eye chakra (Ajna), the prana will assume the title of the mind. The mind normally compels a human being to think in terms of I and My. This state is called Creation and Nurture. A living being cannot have the feeling of I and My (creation and nurture) unless they remain under the charming influence of Mother Nature. When the prana of a Kriya Yoga practitioner dwells in either the Ajna chakra or the Sahashrar chakra, it is called the state of inaction or the void. When the prana descends down from the Ajna chakra it is called the state of Creation and Nurture. (1-3) All the specialties including the Glory of God are visible in the Kutastha (third eye) but they will disappear in due course of time if a person does not continue with their devoted practice of Kriya Yoga. (4) If during the practice of Atmakarma, a feeling of a bow shape is experienced between the Muladhara chakra and the Ajna chakra, and if the Kriya Yoga practitioner were then to die during this period of practice, the fortunate Kriya Yoga practitioner will not have to be reborn. (5) The accomplishment of spiritual practice depends on the chief aim of the Kriya Yoga practitioner. For example, King Bharat left his kingdom and went to the forest for spiritual practice. In the forest he got attached to a young deer. Even at the time of death he was worrying about the young deer, so he then had to take birth as a deer in his next birth (incarnation). (6) Whatever cannot be seen is called invisible (Agochar). If something is invisible, one cannot think of it. God is invisible and so God is beyond the realm of thought or imagination. Lord Krishna advised Arjuna to practice Kriya Yoga in order to experience God through the Kutastha (third eye). Being submerged in the experience of the Kutastha can be defined as being in deep meditation (Chintan). (7-8)

One thing is very clear, that mere thinking cannot produce any spiritual results. In order to learn the art of real remembrance or self-realization (Chintan or Smaran), one must take refuge at the feet of a true Rev Gurudeva who can show the path which will ensure spontaneous remembrance. There is no other way to contemplate the invisible, the inexpressible and the unthinkable except to become a devoted Kriya Yoga practitioner. The ten sense organs must get rid of their gunas (three qualities of human nature-worldly positive, worldly negative and worldly divine) in order to have fixation of prana in the heart. This technique must be learnt directly from Rev Gurudeva. (9-10) As already discussed earlier, we divide time according to our convenience. Generally a common person inhales and exhales about 21,600 times in the time span of 24 hours. This breathing is called Outer Pranayama. The outer pranayama determines the age of a living being. The Ida vein (left side air passage in the nose used for breathing) represents the Moon and the Pingala vein (Right side passage in the nose used for breathing) represents the Sun. In other words the Ida vein is called the night and the Pingala vein is called the day. Together they are day and night.

During the practice of Atmakarma (Kriya Yoga), a Kriya Yoga practitioner may take approximately 43 seconds or more to perform just one Inner Pranayama. So the Kriya Yoga practitioner who is able to convert these 21,600 breaths into around 2,000 Inner Pranayamas per day will become God-Realized. A God-Realized Kriya Yoga practitioner who performs 1,000 Inner Pranayamas during a 12 hour period through the Ida vein and during the next 12 hours performs 1,000 Inner Pranayamas through the Pingala vein will activate the Sushumna vein (crown chakra) and the prana will then flow through the Sushumna vein. At this time the Ida vein and the Pingala vein will be joined together and the prana will start flowing as one through the Sushumna vein (Middle passage for inner-breath in the spine). (11-13) Generally breathing takes place through the Pingala vein during the day and through the Ida vein at night. During the practice of inner pranayama, both veins are joined together and breathing takes place through the Sushumna vein. When the breathing takes place through the Sushumna vein, the prana will become calm and stable (fixed). The stabilization (fixation) of prana cannot be explained therefore it is called the inexpressible state of a Kriya Yoga practitioner. This state is the permanent tranquil state of prana. Yogis who practice Atmakarma enjoy this state 24 hours a day. Increasing the duration of this state is the objective of practicing Atmakarma. Performing 1,000 Inner Pranayamas takes approximately 12 hours. A Yogi performs 2000 Inner Pranayamas during a 24 hour period, 1,000 times in the 12 hours during the day using the Pingala vein and 1,000 times in the 12 hours during the night through the Ida vein. In this way, the days and nights of a Yogi are different from the days and nights of a common person. The movement of prana through the Sushumna vein cannot be explained in words; therefore, it is also called inexpressible. Our human body is made of five elements. While in this state, the five basic elements (earth, water, fire, air and ether) are destroyed freeing the Kriya Yoga practitioner of their ego. However, the prana is beyond