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Lahiri Mahasaya in Samadhi

Patanjali Yoga Sutras: In The Light of Kriya

Yoga Mission Books

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Preface

This is a scriptural commentary of Lahiri Mahasaya on Patanjali Yoga

Sutras in the Light of Kriya.

All living beings are subject to the law of cause and effect. As a result of

their past actions, they suffer again and again without breaking the cycle of

births and deaths. Desires cause them to embody and reembody in the

world. Once in embodiment, the individual seeks happiness and avoids pain

and sorrow. Pleasure and/or pain is reaped in this life according to past

good and bad actions. Moreover, in order to be happy in this world, one

should also suffer because happiness and suffering are relative. There is no

escape from suffering until all desires themselves are dissolved,

or transcended. Perfect Happiness can only be found in Peace, or Shanti.

How can one find Peace?

There is no other means for finding Peace except through the practice of

Yoga. By the practice of Yoga, the tremendously restless heart becomes

calm. Not only does the heart become calm by Yoga practice, but longevity

is also increased. The body becomes healthy, and absolute Knowledge is

gained.

Who can tell how long a man will remain alive?

It is well known that even ordinary people, without mentioning Yogis, can

live up to 100 to 150. It is also admitted that, starting with the body in the

mother’s womb up to the age of 80, individuals are faced with premature

death.

What is the cause of premature death?

How can one prevent it?

Who is also lucky not to be afflicted with hereditary ill-health or

premature death?

Individuals themselves are the cause of their own death. It will become

clear when one analyzes the nature of his restless activities and desires in

search of Happiness.

What could be more desirable than to enjoy Peace with a steadfast heart?

It is not so easy to remain steadfastly calm no matter what happens in life.

But why in this not possible?

Where is one’s command over the mind?

One shall have to tactically acquire dominion over the mind. That can only

be accomplished by Yoga practice.

Body and mind are so closely interrelated that any feeling of happiness or

sorrow, pleasure or pain, in the one will immediately be communicated to

the other. If one calms his mind, he will soon notice that all other outer

activities, or ’’Kriya” have also become almost as calm. If one tactically

stops physical activities, ’’Kriyas”, he will realize that his mind has also

become calm.

It is possible to live even when all physical and mental activities have come

to a stop when one practices Yoga.

Yoga is one of the six systems of philosophy. Yogi Patanjali is the founder

of this system as well as the author of the many commentaries on

Yogi Panini (the father of Sanskrit grammar).

Patanjali is very close to those who have accepted the Yoga path.

Many people consider the ancient Yogi Hiranyagarva to be the father of

Raja Yoga. The treatise of Yogi Hiranyagarva is lost. It is the opinion of

many scholars that Yogi Patanjali (literally, Pata means ’’leaf”, and anjali

means ’’offering to the Lord”), through meditation, actually recovered

Hiranyagarva’s treatise and presented it as the Yoga Sutras.

However, in the light of Kriya, Hivanya means ’’golden radiation” of the

Kutastha, the inner Self, and garva means ’’the womb”, that is,

’’between the eyebrows (from where the individual self is born)”, or he who

actually reveals the science of the ultimate Self to the sincere Kriyanwit.

This very valuable, tiny book is divided into four parts:

In the first part, it describes the nature of Yoga, Samadhi, or ’’Attunement”

with the ultimate Self and discusses its various aspects.

In the second part, the first five steps of the eightfold Yoga path are outlined

for the benefit of the truth seeker.

In the third part, the last three steps are outlined, namely, Dharana

("’concept of Tranquility”), Dhyana (’’meditation”) and Samadhi

(’’Attunement”). The state of going within during meditation practice

and the danger of developing yogic powers on discussed.

In the fourth part, Kaivalya, or ’’the highest Liberation”, is discussed.

In fact, discussion of Yoga is the aim of this book.

Lahiri Mahasaya is a polestar of Kriya Yoga, a direct disciple of

Mahavataar Babaji. In previous birth, he was Kabir. He is the Sadguru of

Saint Shirdi Sai Baba.

For suggestions, feedback and comments, the author can be contacted at :

ancientkriyayoga@gmail. com

Ancient Kriya Yoga Mission November 2018

Chapter 1 - Samadhi Pada - Meditations (51 total)

Meditations (51 total)

1 Atha Yoganusasana.

Now the discourse on Yoga begins.

Whatever state of attunement is attained by dissolving the intellect, or

thoughts, fixing the mind on the Kutastha Bindu, or ’’the divine

spot”, continuously looking at one Star like a fool is called Samadhi. When

that state is not free from reasoning, it is called Sampragnat Samadhi, and

when it is free from reasoning, it is called Asampragnat Samadhi.

2 Yogas chittvavritti nirodha.

When the Vrittis, or “the waves” of the Chitta, “the heart,” are

automatically dissolved, this is the state of Yoga.

3 Tada drastu swarupe abasthanam.

Then the Consciousness is automatically seen. In that state of Samadhi, the

seer is in his Self, or he is established in Consciousness.

4 Vrittiswarupyamitaratra.

In any state other than Samadhi, the Self is experienced according to the

waves of the heart. When the seer’s reflection falls on the surface of the

trembling water of a lake, it appears as though he were seeing but not

experiencing who he is. Due to the restlessness of the water, the reflection

always takes on different shapes as though the seer himself were taking on

different shapes. Likewise in any state other than Samadhi, the restlessness

of the heart appears to be the restlessness of the Self.

5 Vrittvaya panchatajya klistayaklista.

There are five kinds of Vrittis, or ’’waves”, irrespective of being attached to

or detached from worldly affairs, and they are centered around attachment

due to pleasure and detachment due to suffering.

6 Pramanabiparjyaya bikalpa nidrasmrittaya.

Proof, confusion, alternatives, sleep, and remembrance. These are the five

kinds of waves.

7 Tatra prataksyanumanagama Pramanani.

Perception inference and outwardness, that is, experiencing with the senses,

are proofs.

8 Biparjyo mithyajnanamatatadrupa pratisdtham.

When the unreal is taken for the Real, this is called confusion, the opposite

awareness.

9 Sabdajnananupati bastusunyo bikalpa.

Knowledge gained from words is accordingly experienced, in other words,

they are only an alternative, or imagination. But the real thing is Void.

10 Abhabapratyayalambana vrittvinidra.

The ceasing of external awareness of sensations is called sleep. Although

there is no awareness of things in sleep, still they are felt.

11 Anubhuta bisayasampramosa smroti.

Trying to reproduce previous experience is remembrance.

12 Avyasa baoiragyabhyang tannirodha.

Only by Practice and Renunciation can one stop those waves of the heart.

13 Tatra sthito jatnayabhyasa.

What is practice? Holding onto the Kutastha with efforts to keep the mind

tranquil is practice.

14 Satu dirghakalanorantajya satkarasebito drirabhumi.

Continuous Kriya practice will stabilize that practice.

15 Dristanusrabikabisaya bitrisnasya basikarasangjnya boragyam.

Renunciation is the giving up of all desires seen and unseen and of what is

heard but not seen when the seeker remains attuned in Samadhi.

16 Tatparang purusakhyatergunaboitrisnasyam.

Thereafter, having seen the mysterious supreme Being, remaining attuned in

that state, the seeker develops disinterest towards qualities.

17 Bitarka vicharanandasmita rupanugamat samprajnat.

Sampragnat Samadhi takes place due to arguments, reasoning, Bliss, the

subtle way of awareness in the subtle atom, and seeing Oneself. There are

four kinds of Samadhi.

Argumentative (Savitarka): Is whatever I have seen so?

Reasoning (Savichara): Is what I have seen disillusionment from Maya?

Bliss (Sananda): Only to have Bliss.

Subtle (Asmita): Seeing in disembodiment.

18 Biram pratyayabhyasapurba sangsakarasesoyanya.

Continuous practice of restraint: Sampragnat Samadhi, or “the

unconsolidated state of Samadhi'’ eventually finds its consolidated state,

which is called Asampragnat Samadhi.

19 Bhabapratyayo bidehaprakritilayanam.

The Knowledge attained due to the dissolution of the sense of body, ego,

and also Nature is the cause of Samadhi. The practice of tranquil air by one

whose heart is dissolved in Nature stabilizes the heart only until

reappearance.

20 Sraddhaviryasmritisamadhi prajnapurbak itaresam.

Others attain Samadhi with Sraddha, or “reverence,” Virya, or

“inwardness,” Smriti, or “regeneration,” Yoga Samadhi, or “Attunement,”

and Wisdom. Reverence is generated by the practice of Kriya. Similarly,

inwardness and regeneration provide universal intellect resulting in

unconsolidated (Sampragnat) Samadhi. Continuous practice thereafter

generates Renunciation resulting in the consolidated state, or Asampragnat

Samadhi.

21 Tibrasangbeganamasanna.

By determined meditation Samadhi is achieved sooner.

22 Mridumadhyadhimatratvattatoyapi bisesa.

There are gradations: mild, middle and intensive.

23 Iswarapranidhanatba.

By holding onto the inner Self with exclusive devotion, one can attain

Samadhi.

24 Klesakarmabipakasayorparamrista Purusabisesa Iswara.

Kutastha, the inner Self, is above suffering and the results of good and bad

actions.

25 Tatra niratisayang sarbajnabijam.

That inner Self possesses the seed of Omniscience, that is, holding onto

Him, Omniscience is generated. It is called stabilization.

26 Sa eba purbesamapi Guru kalenanabachhedat.

That inner Self is beyond time, therefore, greater than Brahma, or ’’the

Creator”.

27 Tasya vachaka Pranaba.

Pranaba is the representative of the name, OM. As the burning flame is

revealed automatically, likewise, in the state of Samadhi, the sound of OM

is heard spontaneously.

28 Tajjapaastadarthabhabanam.

The seeker will think that sound of OM to be God, or Iswara. Listening to

OM is God.

29 Tata pratyakchetanadhigarnoyapyan-tararayabhabascha.

Then every step provides the knowledge of Iswara, or God and will be the

obstruction to attachments of the heart.

30 Byadhistyanasangsayapramadalasyabirati

brantidarsanalabddhabhumi katvanabasthitatvani chittv abikshepastey

antaraya.

The following are the means of distraction for the heart of a Yogi, which

make his attention outward:

Disease : Disharmony of breath.

Ineffectiveness of the heart.

Doubts.

Wrong conceptions.

Lethargy : Unwillingness to practice Yoga due to bodily awareness and

heaviness of heart.

Unawareness of the heart specifically.

Wrong Observation.

Absence of the ground of Samadhi.

Inability to stabilize, even after obtaining the ground of Samadhi.

31 Dukhadormanasyangmejayatva swasa praswasa bikshepasahyabhuba.

Suffering is threefold, namely spiritual, cosmic and material. Restlessness

of heart and disharmony of breath are the causes of distraction of the

Tranquil Heart. Transcending them, abandoning expectations for results

thereof, the seeker should enter into Samadhi.

32 Tatpratisedhakarthamekatattvabhyasa.

To remove those obstructions, one must start practicing to make the mind

one-pointed.

33 Moitrikarunamuditopekshanang

sukhadukhapunyapunyabisayanang bhabanataschittaprasadanam.

In place of pleasure and pain, right and wrong, friendship, kindness,

contentment and indifference are to be developed. That is, in place of

happiness, friendship; of pain, kindness; of righteousness, contentment; and

of wrong, indifference. These are to be cultivated with contemplative heart,

holding onto the Self. It usually provides satisfaction.

34 Prachhardanabidharanabhyang ba Pranasya.

Also, by the practice of Pranayam, the waves of the heart become

tranquil. Prachhardhan: Extracting air through the nose from the stomach,

that is, inhaling, and Bidharan: Exhaling.

35 Bisayavati ba pravrittvirutpanna manasa sthiti nibandhan.

Even tendencies towards objects produced in the mind by the senses, that is,

the knowledge of divine smell and divine taste, arise, and the waves of the

heart become tranquil.

36 Bisoka ba jyotismati.

All is beyond objects, that is, the Atom of Brahma, or the ultimate

Self. This inner Wisdom is called Bisoka, (Asmita). This is

Illumination. The Yogis attain the state of Tranquility.

37 Bitaragabisayang ba chittam.

Even by being disinterested in the objects, the Yogi attains the tranquil

state. Simply by turning away from the world, that is, by making

himself inwards, the Yogi realizes the Self or who he is.

38 Swapnanidrajnanalambanamba.

Even by the means of dreams and drowsy feelings, it can be attained. The

seeker can realize the Self even through the divine grace of dreams and

drowsy feelings.

39 Jathabhimatadhyanatba.

By whatever means, if the waves are tranquil, that will bring inner

Realization.

40 Paramanu paramamahattvantoyasyabasikara.

Thus the Yogi controls the Atom and the Complete Whole. Now, the

tranquil heart is being described.

41 Tatsatha tadanjanata samapattvi.

The restrained heart, the person of the renunciated heart, whether

concentrating on the senses, on the Self, or on Oneness finds the same

result eventually. As the marble stone absorbs the color of the diamond

when it is near, similarly, for the realized Yogi the whole manifested World

is colored as the Self and he becomes free. When the heart is established in

that state of the Self, the heart becomes One with the Self.

42 Tatra sabdarthajnanabikalpoi sankirna sabitarka samapattvi.

By means of sound, meaning, knowledge and rejection, Savitarka Samadhi

is held which is very narrow. Gradually greater Nirvitarka Samadhi is held,

which is being described.

43 swarupasunyevarthamatranirbhasa nivitarka.

When remembrance is purified, then Nirvitarka Samadhi is held. In such a

state, objects only appear as Void.

44 Etayoirba savichara nirvichara cha suksma bisaya byakhyata.

By Savitarka, that is, Argument, and Nirvitarka, that is, being free from

argument, both gross and subtle things are explained.

45 Suksmabisayatvanchalinga parjabasan.

What is subtle? The objects of the subtle way are:

The atom of the smell of earth,

The atom of the taste of water,

The atom of the sight of fire,

The atom of the touch of air, and

The atom of the hearing of ether.

Among them, the Sign is subtle, and the Signless is more subtle. After the

signless, there is no subtlety; therefore, subtlety is the gist, and the supreme

Person is subtle.

46 Ta eba sajiva samadhi.

The four kinds of Samadhi with seed are: Savitarka, Nirvitarka, Savichara,

and Nirvichara. There are different types of Samadhi, or Attunements,

depending on the position of the intellect, namely:

Savitarka (argumentative),

Nivitarka (being free from argument),

Savichara (with reasoning), and

Nirvichara (free from reasoning).

All these types involve the seed of the intellect.

47 Nirvichajaboisaradyayadhyatmapraada.

The grace of the Self is attained through the pure Nirvichara (perfectly free

from reasoning, or thoughts.)

48 Ritambhara tatra Prajna.

In this state, wisdom finds its Realization. When the intellect is dissolved,

everything is known perfectly.

49 Srutanumanaprajnabhyamanyabisaya bisesarthatvat.

Wisdom blessed by the grace of the Self is different from wisdom resulting

from words and inference.

50 Tajja sangskaroyanyasangskara pratibandhi.

When attunement in inner Wisdom is achieved through Samadhi, then

attention cannot go outward.

51 Tasyapi nirodhe sarbanirodhannirbija samadhi.

Gradually inward attention is dissolved in the Self and thereby the Nirbija

Samadhi, or the Perfect state, is achieved. In other words, when there is no

Sanskaras, or innate awarenesses, then the seeking self establishes himself

in the ultimate Self. This is called pure Liberation.

Chapter 2 - Sadhana Pada - Procedures (55 total

Procedures)

Procedures (55 total Procedures)

1 Tapaswadhyayeswara pranidhanani kriya yoga.

Now, we turn to the instruction of how to practice Yoga, which is to be

practiced under the direct guidance of the Guru: Kutastha, Tapa,

Swadhyaya and Iswarapranidhana constitute Kriya Yoga:

Tapa: Pranaba, or OM, which is spontaneously heard.

Swadhyaya: The chanting of OM.

Iswarapranidhana: Holding onto the Self, surrendering all actions to the

Self and offering inner Realization; all of which are done by Him.

2 Sa hi kriyayoga samadhibhabanartha klesatanu karanarthacha.

To remove suffering and to attain Samadhi, Kriya Yoga must be

practiced. The holding onto Samadhi by means of practicing Kriya removes

suffering of the body and mind. Gradually, Nada, or the inner Sound, is

heard, leaving no room for all imagination and thoughts of the

mind. Afterwards, the supreme Being and inner Wisdom are both attained.

3 Abidyasmitaragadwesavinibesa panchaklesa.

There are the five sufferings:

Avidya (ignorance),

Asmita (egoism),

Raga (attachment),

Dwesa (hatred), and

Avinibesa, (attachment to the body).

4 Abidyakshetramuttaresang prasuptatanubichhinnodaram.

Ignorance is the root of all other sufferings. Attachment and hatred,

whichever form they may take, be they weak or scattered or indifferent, are

due to ignorance.

5 Anityasuchidukhanatmasu nityasuchisukhatmakhyatir abidya.

One’s understanding, eternal in the transient, pure in the impure, happiness

in the unhappiness, and the Self in the not-self is ignorance.

6 Drigdarasaktyorekatmatebay asmita.

When there is a seer and seen experiencing Oneness, this is called Asmita.

That is, when the egoism of the seeker who does not realize the supreme

Self to be within himself as Seer erroneously confuses the supreme Self

with the senses, this is called Asmita.

7 Sukhanusayi raga.

Attachment is developed in happiness.

8 Dukhanusayi dwesa.

Anger arising from sorrow is called Dwes, or violence and hatred.

9 Swarasabahi bidusoyapi tatharudoyang avinibesa.

When a man of Knowledge who knows that birth and death involve sorrow

still develops the tendency for attachment, this is called avinibesa.

10 Te pratiprasabaheya sukshma.

The subtle five means of suffering should be destroyed by burning the

seeds. Thereby, one goes to Brahma, or the ultimate Self.

11 Dhyanaheyastadvrittaya.

The means of destroying the gross form of the Vrittis, or waves of

attachment, is described. The mind of one who holds onto the Self in

meditation does not go to Vrittis, or waves of attachments.

12 Klesamula karmasayodristadristajanmabedaniya.

The known (seen) actions of this life and the deposit of unseen actions of

past lives are the causes for attachment, anger, etc.

13 Sati mule tadbipako jatyayurbhoga.

In fact, this deposit of sufferings determines the longevity and nature of

pleasure and pain.

14 Te haladaparitapaphala punyapunyahetutvang.

Pleasure and pain depend on the nature of righteous and wrong actions

accordingly. Righteous action results in happiness while wrong action

results in suffering.

15 Parinamatapasangskaradukhoigu-navrittvibirodhachha dukhameba

sarbang viv ekina.

But the man of Knowledge considers all states of manifestation to be

sorrow due to the influence of Nature born qualities.

16 Heya dukhamanagatam.

The predestined sorrows are considered as indispensable by the Yogi.

17 Drastri drsyayo sangjogo heyehetu.

The consciousness of the seer and the intellect of the seen, when associated,

become the cause of suffering. Once removed, suffering does

not continue. The cause of suffering is outward attention with attachments.

When the seeker makes himself inward from the outward attentions, then

the cause of suffering is removed.

18 Prakasa kriyasthiti silambhutendriy atmakambhog apabarg arthang

dasyarn.

What is seen? The following are seen:

Saliva (illumination),

Raja (active),

Tama (inactive),

Bhutas (beings),

Indriyas (sensations),

Pravrittvi (attachments), and

Nivrittvi (restraint).

19 Bisesabisesa lingamatralingani gunaparbani.

These are the different states of qualities:

Bises (comprehensive),

Abises (incomprehensive),

Linga Matra (the first state of manifestation), and

Alinga (the last state of quality is signless or invisible).

Bises, or comprehensive: the five elements including the Sky. Abises, or

incomprehensive: Sound and the subtle five elements, etc. Linga Matra, or

the first state of manifestation: Mahattattva, or the cosmic state. Alinga, or

signless: the super-subtle state. Afterwards (in the next verse), the seer is

described.

20 Drastadrisimatra suddhoyapi pratyayanupasya.

The Seer is Consciousness only. Purity is established in the absence of

modifications, or manifestations, yet the subject is seer. The character of

the seen which is seen by the seer depends on the search outwardly for the

object by the seer’s intellect, or Buddhi.

21 Tadartha eba drisyasyatma.

What is the reflection between them? The manifestation, or seen, is meant

for the enjoyment of the seer.

22 Kritarthampratinastamapyanastas-tadanyasadharanatvat.

To a realized Yogi, these tricks of the mind, that is, the manifestation of the

world, are destroyed, but for the ordinary people, they still exist. Ordinary

people do not see the hollowness of the world’s appearance.

23 Swa Swamisaktyo swarapopalabddhi hetu sangjoga.

The association is to realize Swa-Sakti, or the nature of the seen, and

Swami-Sakti, or the nature of the seer. The seer and seen arc associated as

the sensor and the sensed. The object of enjoyment, the enjoyer’s

enjoyment character and the enjoyment itself are without beginning. This is

the unreasonable association, or relation.

24 Tasya heturheyavnabidya.

Therefore, ignorance must be destroyed. Wiping out ignorance by

destroying the ego is the only way to attain absolute Knowledge. The aim

of practicing Yoga is to destroy the ego, or ignorance.

25 Tadbhabat sangjogabhabo hanantaddwase kaibalyam.

Whenever Enlightenment begins due to the absence of ignorance, the

absence of unreasonable association spontaneously takes place, and the

destruction of such association is called Kaibalya, or eternal Realization.

26 Vivekakhyatirabiplabahanopaya.

The means of that destruction is unceasing Enlightenment.

27 Tasua saptadha prantabhumi Prajna.

When enlightenment starts, seven kinds of wisdoms are attained. Action

ceases by the following four states:

By the influence of Knowledge, generating the feeling to ignore future

sufferings,

By restraint,

By Samadhi, or Attunement, and

By Wisdom.

And Chitta, the heart, becomes free from attachment by three stages:

The decrease and dissolution of mental qualities.

The destruction of the reappearance of the mental qualities due to the

absence of the need for them.

Inner Realization of the supreme Being in the inner Light beyond all

qualities.

28 Yoganganusthanada sudhvikshaye jnanadiptira viveka khtate.

By the practice of the eightfold Yoga, impurities and qualities are purified

to enrich righteousness, and inner Revelations begin.

29 Yamaniyamasan pranayama pratyahara dharana dhyana samadhayo

yastangani.

The following are the eight steps of Yoga:

Yama (restraint),

Niyama (rule),

Asana (steadfastness in sitting),

Pranayam (respiration),

Pratyahar (inwardness),

Dharana (glimpse of Tranquility),

Dhyana (meditation), and

Samadhi (Attunement).

30 Tatrahingsasatyasteyabrahmacharyapari-grahayama.

The following points constitute Yama:

Ahimsa (nonviolence),

Satya (truth),

Asteya (non-stealing),

Brahmacharaya (celibacy, or restraining the senses to hold onto the Self),

and

Aparigraha (not accepting help from others).

31 Jatidesakalasamayanbachhina sarbabhouma mahavratam.

To remain steadfast to these vows in life, regardless of caste, nation, time

and need, are universal vows.

32 Socha santosa tapa swadhyayeswara pranidhanani niyama.

The following points constitute Niyama (rule):

Socha (external purity)

Santosa (internal purity)

Tapa (that which can be known personally from the Guru)

Swadhyaya (listening to the sound of OM), and

Pranidhana (holding onto the Self).

33 Etesang yamaniyamanang bitarkabadhane pratipaksha bhabanam.

To remove doubts regarding Yama and Niyama, the cultivation of good

sentiments is necessary.

34 Bitarkahingsadaya kritakaritanumodita lobhakrodhamoha purbaka

mridumadhyadhimatra dukhajnananatphala iti prati paksha bhabanam.

The following brings infinite sufferings, sorrow and ignorance: violence

done by a person himself or commissioned by a person, greed, anger,

attachment and death. The absence of these brings happiness.

35 Ahingsa pratisthayang tat sannidho bairityaga.

Enmity is dissolved in the man who is established in Ahimsa, or

nonviolence.

36 Satyapratisthayang kriyaphalasrayatvam.

When Satya, or Truth is established, then Kriya becomes fruitful. Then

without practicing Kriya, one enjoys the fruits of Kriya.

37 Asteyapratisthayang sarbaratnopasthanam.

When Asteya or non stealing, is established, then all things come before the

Yogi.

38 Brahmacharya praisthayang Viryalabha.

When Brahmacharya, or celibacy is established, then energy is generated.

When one is established in the advice of the Guru, then one gets

Realization.

39 rigrahasthairyejanmakathatsambodha.

In the establishment of Aparigraha or not taking any help from others, one

knows what he was, what he will be, etc.

40 Sochatswangjugupsa paroirasangsarga.

When Socha, or purity, is established on account of feelings of impurity,

one hates his own body and disassociates from others also.

41 Kinchsatva suddhisoumanasoikagrendriyatmadarsana jogyatvanicha.

From Purity are generated:

Divinity,

Tranquility,

Concentration,

Mastery over the senses and

the capacity for realizing the Self.

42 Sontashadanuttam sukhalabha.

By Santosh, or contentment, a great deal of happiness is achieved.

43 Kayendriyasiddhirasuddhikshayattapasa.

From Tapa or the endurance of hardships and mastery over the senses,

impurities are transcended.

By holding onto Kutastha Brahma according to advice of the Guru, the

mind becomes pure, and afterwards such yogic powers arc gained

as making oneself small and hearing from far distances.

44 Swadhyayadistadevatasamprayayoga.

By Swadhyaya, or self-study, the Istadev, or the desired deity (the desired

form of the Lord), is seen. By hearing the sound of OM (inner Sound),

gods, seers and realized ones are seen and in time, results are accrued.

45 Samadhisiddhiriswarapranidhanat.

By holding the mind steadfastly on the Kutastha, Samadhi and satisfaction

of all sorts of desires are attained and the knowledge of faraway places, past

and future is also achieved.

46 Tatra sthirasukhamasanam.

In whichever sitting position the mind remains tranquil and happiness is

generated, that particular sitting position should be practiced. To remain

steadfast, that Asana, or particular sitting position, is needed.

47 Prajatnasoithilyanantyasamapattibhyam.

Taking care of idleness and holding onto the infinite Self should be the seat

of Asana.

48 Tatodwandwanabhighat.

By the establishment of such steadfastness, the seeker becomes free from

hot and cold, thirst and hunger and the sense of dualism.

49 Tasmin sati Swasa praswasayorgati bichheda Pranayama.

When one has reached the steadfast sitting position, when inhaling and

exhaling naturally stop, then Pranayam is held.

50 Sa tu bajyabhyantarastambhavrittirde-sakalasankhyabhi paridristwo

dirghasuksma.

The external wave, the internal wave and the straight wave are seen as long

and subtle in space and time and number. The following can be known

personally from the Guru:

Drawing the air from the outside and trying to find the tranquil state at the

end of exhaling which is the external sentiment (bahira bhava).

Trying to find the tranquil Breath at the end of inhaling, which is the

internal sentiment (antara bhava). The absence of straight and circular

wave (stam-bavriti bhava).

51 Bajyabhyantara bisayakshepi chaturtha.

From the viewpoint of analysis, the cessation of motion; apart from these

three types of Pranayam which depend on external and internal waves and

are indicated in space, time and number is called the fourth Pranayam.

52 Tata kshiyate prakasabaranam.

Later on, under the influence of Yoga practice, the obstructions to

illumination are removed. Thereby all sufferings are removed.

53 Dharanasu cha yogyata manasa.

By the practice of Pranayam, gradually a concept Dharana, or a true

concept is formed.

54 Abisayasamprayoge chittvasya swarupanukara ibendriyanam

pratyahara.

In the absence of enjoyment of the Senses, that is, the absence of the

application of the eyes and tongue for seeing and tasting, the heart or

Chittva then looks forward to being established in Tranquility. This is called

Pratyahara.

55 Tata parama basyatendriyanam.

Thereby the senses come under complete control.

Chapter 3 - Bibhuti Pada - Powers (56 total)

Powers (56 total)

1 Desabandhachittvasyadharana.

Concept, or Dharana described after the first external five steps: Breath

ceases to flow when the waves of the heart concentrate at the lumbar center,

the dorsal center, the inner Light at the Kutastha. the tip of the nose, the tip

of the tongue or any external objects. This is called Dharana, or concept.

2 Tatra pratyayoikatanata dhyanam.

When the seeker continuously and undistractedly holds onto that Place

(where true concept is held), this is called Dhyana, or meditation.

3 Tadebarthamatranirbhasang Swarupasunyamiba samadhi.

When the meditator (mind), the object of meditation (Brahma, the ultimate

Self) and meditation itself become one, beyond the awareness of the

knowledge of meditation, only then will there be a Void-like awareness

which is called Samadhi, or Attunement.

4 Trayamekatra sangjama.

When these three,

Meditation,

A glimpse of Tranquility and

Attunement

together become one, this is called Sanjam, or concentration.

5 Tajjayat prajnaloka.

Whoever masters this concentration becomes poised in the inner Light of

Wisdom. Whenever he concentrates, he will receive inner Wisdom, that is,

inner Realization.

6 Tasya bhumisu biniyoga.

The waves, or attachments, of the heart must be removed. When the

attachments of the heart are transcended, then the transcendental state is

conquered. Yoga provides knowledge of Yoga, and Yoga engages in Yoga,

and when one is mad about Yoga, then he lives in Yoga.

7 Trayamantarangang purbebhya.

Dhyana, Dharana and Samadhi: respectively, meditation, concept, and

attunement - are the inner Guide towards Sapragnat Samadhi, or the

unconsolidated state of Samadhi. The first five steps such as Yama and

Niyama are external.

8 Tadapi bahirangang nirbijasya.

Even Dhyana and Dharana., that is, meditation and concept, are external to

Nirjiva, or Asam-pragnat Samadhi, that is, to the state beyond Omkar, or

inner Sound.

9 Buthvana nirodhasangskarayorabhibhaba pradurbhaboi

nirodhakshanachittvanayo nirodhaparinama.

Appearance of the innate feeling is Sanskara. When and if Sanskara does

appear, it is the sign of concentration and Tranquility of the heart, which is

the result. Excitement of the wave, or attachment, of the heart is the nature

of the heart. Therefore, when the heart is tranquil by concentration, then

there is no reappearance of Sanskara, or innate feelings. Thus Samadhi, or

attunement, is achieved.

10 Tasya prasantabahita sangskarat.

When the concentration of restraint is consolidated, then the feeling of

reappearance of innate feelings is dissolved, and the heart becomes tranquil.

11 Sarbathat oikagratayo kshayadao chittvasya samadhi parinama.

Destruction of outwardness and generating the concentration of inwardness

will result in Samadhi, or attunement.

12 Santoditoi tulyapratayoi chittvasyaoikagrata parinam.

Concentration finds the equilibrium state between Tranquility and

reappearance of the vrittis, or waves.

13 Etena bhutendriyesu dharmalakshanabastha parinam byakhyata.

The character, definition and state of five elements and the ten sense organs

are known by concentration. For example, the characteristic of mud is

changed into something else when the clay pot is baked at a high

temperature. Similarly, the nature and various states of the sense organs are

also known.

14 Tatra santoditabyapadesya dharmanupati dharmi.

According to the manifestation of the waves of the heart, such as

tranquility, excitement and non-pervasiveness (the area not fit for

pervasion), the unceasing power of cause and effect is

called character. Manifestation takes its character according to its

nature. The ring of the hand and the ring of the ear are both made of gold,

but the apparent manifestation differs. By seeing the apparent

manifestation, one can understand its nature.

15 Kramanyattvang parinamanyatve hetu.

How are different states of manifestation made possible from the same one

substance? The different states are the cause of the different states of

manifestation. By that knowledge of different gradation, the manifestation

of Brahma, the ultimate Self is proven.

16 Parinamatraya sangjamadatiianagatajnanam.

By concentration on these three categories of manifestation namely,

character, definition and different states, knowledge of the past and future is

attained.

17 Sabdartha pratyayanamitaretaradhyasang sankarastat prabibhaga

sangjamat sarbabhutarutajnanam.

By concentration on sound, meaning and vibration and the transcendence of

reason, knowledge of this mixture is acquired. If one concentrates

separately on each division, then the meaning of sound of all beings is

attained. In the utterance of happiness or suffering of all animals, there is

similarity.

18 Sanskara sakshatkaranang purbajatijnanam.

The present life comes into manifestation due to innate feelings of the past

lives called Sanskara. Through concentration one can come to know from

which class a man or other living beings have come into present

manifestation.

19 Pratayasya parachittvajnanam.

By concentration on notion (vibration), the knowledge of others’ hearts is

known.

20 Na cha tasyalambanang tasyabisayibhutatvat.

With the knowledge of others’ hearts, the knowledge of the objects of

others’ hearts is not possible to know because this is outside the field of

concentration.

21 Kayarupasangjamat tadagrajyasaktistambhe

chakshu prakasamprayoge yantardhanam.

By concentration on the body, the Yogi can keep away from the sight of

others who cannot see him due to [his] high vibration.

22 Eten sabdadyantardhanamuktam. In this case, even sound is included.

That is, by this process, a Yogi can make sounds which will be unheard by

others.

23 Sopakramannirupakramancha karma tat sangjamada parantajnanarn

aristobhyo ba.

There are two kinds of action:

Those with expectation for results therefrom and

Those without expectation for results.

By the power of concentration on action, the event called death and all

spiritual and material events and their relevant circumstances are known.

Birth, decay and death, etc., are the results of actions. By the influence of

concentration, even the knowledge of future results of actions is attained.

24 Moitradisu balani.

By friendship and kindness, strength is generated.

25 Balesu hastibaladini.

By concentration on the strength of the elephant, strength is attained.

26 Pravittyalokanyasat suksmabyabhita biprakristajnanam.

By concentration on the illuminating character of the mind and on what was

told before, subtle things situated at a distance or things in far places can be

known.

27 Bhuabanajnanang surya sangjamat.

If one concentrates on the Sun, then knowledge of the seven worlds is

attained.

28 Chandre tarabyuhajnanam.

By concentration on the moon, knowledge of the stars are attained.

29 Dhrube tadgatijnanam.

Concentrating on the Pole Star, knowledge of the speed of the stars is

acquired.

30 Navichakre kayabyuhajnanam.

By concentration on the lumbar center, knowledge of the physical body is

achieved.

31 Kanthakupe kshutpipasanivrittvi.

When concentration is fixed on the throat, hunger is satisfied.

32 Kumanadyang sthaoirjyam.

By concentration on the Kurma nerve, the seeker can calm the mind.

33 Murdha jyotisi siddha darsanam.

By concentration on the inner Light between the eyebrows by Yonimudra

practice, the Yogi can see the Siddhas, or the realized Ones of the past.

34 Pratibhadba sarbam.

By concentration on Venus, all knowledge is attained.

35 Hridaye chittva sangbit.

By concentration on the dorsal center, knowledge of the heart is achieved.

36 Satva purusayortyantasangkirnayo pratyayabisesabhoga

parathatvang swarthasangjamat purisajnanam.

Enjoyment is defined as unspecific impressions of the person, or Purusa.

There is a difference between consciousness and unconsciousness

and between enjoyment and the object of enjoyment on the part of Purusa

and the Sattva (the doctrine of intelligence). This is a different form of

Realization. Separate from this different form of Realization, by

concentrating only on the form of Purusa (only by the knowledge of the

ultimate Self), the knowledge of the Purusa, or person, is attained.

37 Tara pratibha sravanabedanadarsawadavarta jay ante.

By concentration, the knowledge of Venus (that is, the knowledge of

subtleties), distance, arrangements, past and unwelcome knowledge,

divine Sound, touch, vision and taste are attained.

38 Te samadhabupasarga byuthane siddhaya.

All the aforesaid yogic powers are obstructions to attaining Samadhi, or

attunement (with the ultimate Self), although they are effective in bringing

fruits to the practical life.

39 Bandhakaranasoithilang pracharasangbedanachha

chittvasya parasarira besa.

When the breath is tranquil, the past deposits of actions, which are the cause

of the restlessness of the heart, become loose. Due to the expansion of heart

into another’s body, the Yogi can enter another’s body and the senses follow

the mind.

40 Udanajayajjwalapankajantakadisvasanga utkrantischa.

When the Yogi masters Udana Bayu (breath), which operates at the throat

center, then due to the Tranquil Breath of the upper side and the Tranquil

Breath of the lower side, the body of the Yogi becomes light. Water, mud

and thorns cannot touch his body, which is raised above these things.

41 Samana jayajjwalanam.

When the Yogi masters Saman Bayu, that is, the breath operating at the

lumbar center, then due to the putting down (lowering) of the energy of the

upper side to the lower side, he becomes like fire.

42 Srotrakasayo sambandhasangjamadibyasrotram.

By concentration on the relation between the sky and the hearing organ, the

power of divine Hearing and subtle distance is known. Subtle sound and

sky and hearing are sensible.

43 Kayakasayo sambandha sanjamal Iughutula samapttescha

akasagamanam.

By concentration on the relation between the body and the sky, the body

becomes as light as cotton and moves in the sky.

44 Bahiraklpitavrittvir mahabidehattvat prakas abarana kshaya.

Outward awareness, due to outward attention and egoism, is imagination.

Outward awareness without egoism is lack of imagination, that

is, neutral. By concentration on the great disembodiment, the curtain of

revelation is destroyed. All impurities are destroyed.

45 Sthulaswarupasuksmanwayarthabatva sangjamad bhuta jaya.

Beings come under control through concentration on these five things:

gross elements, forms, subtleties, analysis and meaning. The manifested

forms of beings are the gross forms of the five elements:

Thinness, warmth, etc.

Subtle forms of smell, etc., due to a variation of causes.

The all-pervading illuminating tendency which comes from tranquility.

Meaning, which is the power of performance for the enjoyment of those

qualities.

Concentration on the quality of beings, which may be brought under the

control of the Yogi in any form.

46 Tato animadi pradurbhaba kayasampattardharmTnanabhi ghatascha.

Afterwards, the influence of Anima. etc., begins.

Anima. that is, becoming small as one sees a small star everywhere,

gradually moving here and there unnoticed.

Laghima: Becoming light;

Mahima: Becoming large; the power of touching the moon, etc.

Prapti: Getting everything;

Prakamya: (Being) satisfied;

Isitwara: Like the Lord;

Basitwara: Control; and

Kamyabasayita: Mastery over desires.

These eightfold yogic powers, the physical aspect and transitoriness of the

body bringing all things under control, such fearlessness from fire and

water, etc., and moving in space: all these powers are acquired.

47 upalabanyabalabraja sanghananatvani kayasarripat.

The following are attained: handsomeness, loveliness, strength and the

power for bearing hardship.

48 Grahana swaruoasmitanvayarthabattva sangjamadindriya jaya.

By concentration on the functions of the senses, form, egoism, relation and

meaning, the power for controlling the senses is attained.

49 Tatomanojabitvang bikaranabhaba pradhana jayascha.

Thereby, one acquires speed like the mind and wins the influence of

Nature’s manifestation.

50 Satva purusanyatakhyati matrasya sarbabhab

adhisthatritang sarbajnatritancha.

When knowledge about substance and Person arises, one can keep all

beings under control and acquire omniscience.

51 Tadwoiragyadapi dosabijalshaye kaibalyam.

When the spirit of renunciation is generated in that state of Consciousness,

then the seed of attachment is destroyed and the state of Kaibalya, that is,

eternal Realization, is achieved.

52 Sthanupyanimantrane sangasmayakaranang

punaranista prasangagat.

The Yogi should not be attached to nor surprised if some mysterious sounds

and/or things come before him. Although Brahma is eternally Tranquil in

the Atom, yet the mind under the senses again tries to do harm by going

outward. Hence, being tempted, the Yogi must not exhibit yogic powers.

53 Kshanatatkramayo sangjamadvivekajang jnanam.

If concentration is on the moment (atom of time) and its state of before and

after the intellect is dissolved, Realization starts. When one is eternally

established in Brahma, the ultimate Self, and in the subtle form of the Star,

then Knowledge or Realization begins.

54 Jatilakshanadesoiranyatan abachhedattulyayostata pratipattvi.

In the absence of caste, signs, nations (places), etc., opposite things become

the same.

55 Tarakang sarbabisayang sarbatha bisayamkramancheti tad

vivekajang jnanam.

Absolute Knowledge and all relative knowledge are due to inner

Realization. When the subtle Star is eternally known everywhere, then inner

Realization is achieved.

56 Sattva purusayo suddhisamye kaibalyam.

The universal, or infinite, state of pure Consciousness of the ultimate Self is

the state of Kaibalya.

Chapter 4 Kaivalya Pada

Realization : Sthirattva (Eternal Tranquility) (33 Tranquilities)

1 Janmosadhi mantratapa samadhija siddhaya.

One can attain powers even under the influence of a past life, medicine.

Mantras (the chanting of syllables), tapasya (austerities), Samadhi

(attunement).

2 Tatrakayendriyanamanyajatiya parinatanam jatyastara

parinam prakrityapurat.

What the reason is for the influence of past lives is described as follows:

According to the influence of nature, one category of body and the senses

becomes different, that is, the senses take shape according to

inner feelings. Therefore, the attainments of previous lives automatically

accrue in the next life.

3 Nimittam prayojakam prakritanam varanabhedastu tata kshetrikabat.

Religion is not the cause of the instigation of all sorts of natures. When the

veil of concealment is removed, that is, when obstruction is

destroyed, nature is able to work accordingly. As the owner of the land shall

not have any difficulty in bringing water to his land from some other piece

of land when the barrier between them is destroyed and water automatically

flows there, likewise, when the veil of obstruction of religion and non-

religion is removed, the intellect passes from one body to another. The

attainment of godliness by Nandikeswar and the concept of King Nahus

becoming a kingsnake are examples thereof.

4 Nimanachittvanyasmitamatrat.

Intellectual speculation results in the manifold nature of heart.

5 Pravrittvibhede prayojakang chittv amekamanekois am.

According to the different nature of speculations, the heart of those

manifold speculations is the same.

6 Tatra dhyanajamanasayam.

The contemplative heart, being free from action and results, is greater than

any other kind, due to the influence of previous lifetimes in five different

ways.

7 Karmasuklakrisnang yoginastribidhimitaresam.

Actions are of four kinds:

White: honest, as the making of donations or practice of austerities.

Black: dishonest.

Black and white: outwardly honest, but in fact, inflicting injuries upon

others.

The performance of actions without expecting any results therefrom,

whether good or bad.

Among these four types of actions, the Yogi is engaged in the last one and

ordinary people are engaged in the first three.

8 Tatastadwipakanu gunanamebabhibyakti vasananam.

Due to the first three above-mentioned types of actions, desires manifest

accordingly.

9 Jatidesakal byabahitanamapyanantarjyang smriti sangskarayoreka

rupatvat.

Resemblance remains even after the great difference that exists between

castes, nations, and time, due to the permanent form of

remembrance. Innate feelings / tendencies of many previous lives share

similarities.

10 Tasamanadityang chasiso nityatvat.

Those desires are beginningless, as blessings, that is, the desire for welfare

is always present.

11 Hetu phalasrayalambanoi sanggritatvadesambhabe tadbhaba.

Desires are accumulated due to causes, and the accumulation of effects and

causes give rise to sentiment. If there are no causes and accumulations or

results (effects), then there are no desires. Due to the absence of a particular

cause, a particular desire is dissolved.

12 Atitanagatang swarupatoyastyadhvabhedamarmanam.

Due to the Realization of true Religion, the past and future are present in

actuality.

13 Te byaktasukshma gunatmana.

Those manifested and subtle things are qualified, that is, their substance is

under the qualities.

14 Parinamoikattvadwastutattvam.

Things are due to one state of manifestation. Finally, all things

automatically become One.

15 Bastusamye chittabhedattayorbibikta pantha.

There are different ways of knowledge and meaning concerning the same

thing due to the difference of heart. The One Self is everywhere; due to the

absence of Realization, the sense of discrimination is there.

16 Tradu paragapekshitvachhittvasya bastujnatajnatam.

The knowledge of objects is in the heart in proportion to attachment to that

particular object. All objects are in one rhythm in the heart, but they are not

the true rhythm of Brahma, the ultimate Self. When this is understood, then

knowledge of an object is gained in proportion to the attachment to that

object.

17 Sadajnataschittvavrittayastat prabho purusasya parinamitvat.

Since the supreme Person of the heart had no indisposition, all the waves of

the heart were already known.

18 Na tat swabhasang drisyatat.

That is not radiant because of seeing. The radiant Self is not seen by

ordinary eyes but can be known by the grace of the Guru.

19 Ek samaye chobhayanabadharanam.

It is not possible to attain the knowledge of Brahma and the knowledge of

objects at the same time.

20 Chittvantaradrisye buddhibuddherati prasanga smriti sankarascha.

If the intellect is known by another intellect, then for that other intellect,

again another intellect is needed. Thus intellect ad infinitum is necessary,

and there is a mixture of remembrance. When the Self is realized in all

things, then the intellect can be tranquil.

21 Kathang chitera pratisangkramayastadakarapatto swa buddhi

sangbedanam.

When the ever-stationed supreme Being becomes One with the waves of the

intellect, the vibration of the intellect starts. In spite of the physical form,

the Atom of Brahma, the ultimate Self, is within and without. The form of

things is the ultimate Self, that is, Brahma or the ultimate self is possible

only in things.

22 Drasta drisyoparaktang chittvang sarbartham.

Becoming One with the seer and the manifestation of the receiver of the

seen are the objects of the heart. Both seer and seen, that is, the subject and

the object, are Brahma. Therefore, by knowledge of the same, omniscience

is achieved.

23 Tadasangkhyeya vasanabhischittvamapi pararthang

sanghatyakaritvat.

The heart is full of desires which are unitedly effective, meant for Brahma.

Both the hearts filled with unlimited desires and the individuals who are

desiring are actually One, the ultimate Self, Brahma.

24 Bisesadarsina atmabhaba bhabana nivrittvi.

Egoism is dissolved in the Yogi who has come to realize the supreme

Being. The feeling of doership and attachment is dissolved in the

realized Yogi.

25 Tadavivekanimnang kaibalya pragabharang chittvam.

Then, the ignorant heart, which is full of attachment awareness of

knowledge, moves toward the state of Kaibalya, that is, to be blessed by

the Guru's grace.

26 Tachhidresu pratyayantarani sangskarebhya.

Due to previous innate feelings, even in the background of Kaibalya

notions arise.

27 Hanamesang klesabaduktam.

These innate feelings must be destroyed by means previously described for

the destruction of ignorance.

28 Prasangkhyaneyapyakusidasya sarbathaviveka khyate

dharmamegha samadhi.

Dharmamegha Samadhi is attained due to knowledge accrued from the

practice of Kriya abandoning the results therefrom.

29 Tata klesakarmanitrittvi.

Then actions and suffering due to ignorance are dissolved.

30 Tadasarbaranamalapetasya jnanasyang jneyamalpam.

Then all obstructions and limitations are destroyed due to Knowledge;

therefore nothing remains to be known any longer.

31 Tata kritarthanamparinamakramasamaptir gunanam.

Then the different states of divine qualities of the realized Person are

transcended.

32 Kshanapratiyogi parinamaparanta nigrajya krama.

At the time of transcending the state of manifestation which may be

momentus, the Star of Consciousness between the eyebrows will always be

seen.

33 Purusarthasunyanang gunanamprati prasaba kaibalyang swarupa

pratistha ba chitisaktiriti.

Kaibalya is the transcendence of attachment and egoism, the manifestation

of the reverse order of qualities and being established in Consciousness,

remaining only in that state. When the heart is tranquil by the practice of

Pranayam, or Kriya, and by the transcendence of qualities, the inner Self

will automatically establish himself in Oneness with the ultimate Self. This

is the state of Kaibalya.

-- Ancient Kriya Scriptures