Kriyagita

A spiritual commentary by

Yogiraj Shri Shayamacharan Lahiri

and
conferred by their disciple
Pranavanand

Presented By
A devotee in service of Shriguru

Kriyagita
(An Introduction)
The name of Yogiraj Shri Shayamacharan Lahiri is widely known. This is a well known name for
all the Kriya practitioners. In the year 1884, Yogiraj Shri Shyamacharan Lahiri had explained,
practically experienced meaning of eleven very important verses, from the view point of Kriyayoga,
along with their commentary to their disciple Shri Pranavanand (Mammathnath Mukherjee). Later
on, Yogiraj had given permission to Pranavanandji to publish this commentary for the benefit of
other Kriya-Practitioners. Yogiraj had given up their physical body in the year 1895. After receiving
the first five levels of Kriya from Yogiraj, Pranavanandji had received the sixth level of Kriya (at
about 1916) from Shri Panchanan Bhattacharya, the chief disciple of Yogiraj and a Kriyaguru.
Again in the year 1917, Yogiraj reappeared and instructed him to publish this book but Pranavanandji
could not fulfill the desire of his Guru in their lifetime. Shri Pranavanandji had another desire that
he receives the perpetual propinquity (presence) of Adidev Shribabaji Maharaj (Guru of Yogiraj)
and receives the last level of Kriya i.e. the Seventh Kriya from them. Babaji Maharaj had refused
this desire of Pranavanandji by saying that they will fulfill their desire in their (Pranavanandjis)
next birth. For some reason, the commentary on the verses given by Yogiraj, could not be published.
Pranavananji had also given up their body in the year 1918. At about 1952, Pranavanandji had
reincarnated in the Western Midnapur (Bengal, India) and due to their past impressions/instincts
(Sanskar), they left their house and went to Himalayas and start residing in a village called Baijnath.
Nearly after seven years, the image of Shiva, Shri Babaji Maharaj have accepted him and initiated
him for the seventh level of Kriya and instructed him to reside in a confidential place in Himalaya.
At present, Shri Pranavanandji in their new physical body is engrossed in the spiritual practice
while staying along with Shribabaji Maharaj, in the auspicious land of Himalaya.
Fortunately in the year 2008, Pranavanandji have expressed their wish, through a Kriyavan
(Kriya-practitioner), to publish the unpublished commentary, for the benefit of the spiritualpractitioner congregation (Kriya Practitioner society), and therefore this book is an outcome of the
same. The Kriyavan, to whom Shri Pranavananji have given this precious thing (writing), have
only titled this book as Kriyagita. To avoid publicity, they have not allowed to publish their and
Pranavanandjis present name in this book. We duly respect the selfless-desire of that Kriyavan.
This commentary, having the ultimate hidden secrets of the eleven verses, is the manifesting (direct)
narration (vocalization) of Brahmpurush (supreme-being) Yogiraj Shri Shayamacharan Lahiri.
The Kriyayoga devoted society will definitely gain information from this. Parmeshwar (supreme
lord) Satguru will provide welfare to all, this is my belief.
Devotionally bowed to the feet of Guru and to the selfless-service of spiritual-practitioners (Kriyapractitioners) society.

Mata Prasad Singh

Kolkata
Note : All Hindi/Sanskrit words are given in Italic style. Word Kutastha can be understood as
third eye.

Shri Guruve Namah

(Salutations to Shri Guru)
efceleskee#ejb yee Jeenjvceecevegmcejced ~
e: eeefle lepeved osnb meeeefle Hejceeieefleced ~~ 1
Translation: The one who gives up his/her perishable body by remembering (meditating) me,
with the help of this Brahm (supreme-consciousness) like single-alphabet Mantra - Om ();
he/she gets the supreme-state (liberation).

Experience in Kutastha
Om () is not an articulate Mantra. The one which protects/liberates (Traan) the Mind
(Mann) is called Mantra. The one which restricts rebirth (Tarna) or liberates is only called as
Traan. The protection/liberation (Traan) of our human-mind is possible only through the practice
of Kriya. In Om (), A-kar (form of A), U-kar (form of U) and Ma-kar (Form of Ma)
like three qualities/attributes (Tri-Guna; Tri Three, Guna quality) are commingled. Within this
Om (); Brahma, Vishnu, Mahesh/ Raj (quality of desire/action), Sat (quality of goodness),
Tam (quality of ignorance/inaction)/ Active (Jagrit), dream (Swapna), sleep (Sushupti)/ Sat
(Virtuous), Chitta (Mind), Ananda (Joy)/ Generation, conservation, destruction etc. are present
in the form of Tri-kar i.e. in count of three. All these are being expressed only through our human
body. The spiritual practice (Sadhana), therefore, should be performed by making this human
body as the basis. The body itself is non-dual (Adwait). Non-dual means one. When all the five
elements have united in our body (which is made up of five elements) then this body has formed.
The liberation will be attained only by doing Kriya-practice-like battle in this body. The Kriyayoga
obtained from a Satguru is that technique/art by adopting which, human-being (Jeev) can obtain
liberation quickly [while performing his/her worldly duties (Translators Note)].
Question: If a living-being is an image of Brahm (supreme-consciousness), then why is he
so unhappy?
Answer: Living being (Jeev) has got trapped by getting degraded, due to discriminated
knowledge of - Sat, Raj and Tam like qualitative Nature (Prakriti or Maya or Delusion), Mind,
Intellect, Chitta (faculty of reasoning), Ego, Ether, Air, Fire, Water, Earth/Soil (Five basic elements)
etc.; for this reason only, a living-being (Jeev) does not have the knowledge that he is an image of
supreme-consciousness (Brahm). It is due to this that he is unhappy.
Question: If it is due to this that he is unhappy then what is the way to get rid of this?
Answer: The grace of Shri Patit-Pavan (one who purifies the sinful) Hari i.e. the Kriya
Initiation/Diksha (to be learned directly from a Guru) bestowed by Satguru (Self-realized Guru
who is an image of Brahm) and their elucidation/teachings (Updesh), is the way to get rid of this.
Question: If the Joy is upwards i.e. in the Agyachakra, then how to climb up in order to get
that joy?

Answer: One needs to climb up through the center of the base lotus i.e. Mooladhar lotus
(Padya). The Mooladhar lotus is composed of four-petals and is situated two Angul (ancient Indian
unit of measurement where one Angul is approximately equal to the width of a finger) above the
Anus (Gooda) and two Angul below the organ of Sex (Linga). This lotus is the base or root of the
21 air-veins, out of all 41 types of air and it is realized by elucidation/teachings (Updesh) of Satguru.
The circular group of these veins is called Yonimandal (Yoni Origin or a type of energy, Mandal
circular). The right side of our body should be understood as Southern, left side as Northern, front
side as East and the back side as West. Yonimandal of Mooladhar is facing westward. Two subtle
veins have originated from the Mooladhar Lotus; from the left side Ida and from the right side
Pingla. These two subtle veins are also known as Sun (Surya or Pingla) and Moon (Chandra or
Ida). The Earth/soil element exists in Mooladhar only and that is why it is also called Bhu-loka
(Bhu-Earth, Loka-kingdom). The Sushumna vein (Nadi) originates from the place of Yoni in this
Lotus and that is why this vein has its first lower face/opening in the Yonimandal of Mooladhar.
Like a tube ascending upwards, this Sushumna vein, starting from the Mooladhar Lotus, by making
the back of body as the base and passing through numerous little/small bones of the spinal cord, is
situated upto the Sahastrar (thousand petaled lotus) in the head. It has its second upper face/
opening in the Sahastrar. During initiation (Diksha), Satguru incite (circulate) Gayatri-Energy
which is splendorous and glorious like a mass of electricity, through this subtle vein, which is
realized immediately by the spiritual-practitioner (Sadhaka). In that condition, the spiritualpractitioner has a wonderful realization in his/her head. Gayatri means Gaay (Gaah) Body and
Tri means salvation or liberation. The technique of liberation of a living being from the body,
which made of five elements (panch tattva), is alone called as Gayatri.
The six petaled Swadhisthan Lotus in the Lingamool (base of the organ of sex), ten petaled
Manipoor Lotus in Nabhimool (base of Navel), twelve petaled Anahat Lotus in the Heart, Sixteen
petaled Vishudhaksh Lotus in Kanthmool (base of the throat) and two petaled Agya Lotus behind
the center of the eye-brows; are located along the path of Sushumna Vein after the Mooladhar
Lotus. A thousand (Sahastrar) petaled Lotus is situated at the end of the Sushumna vein. All this
is experienced by the elucidation/teachings (Updesh) of Guru. After piercing all the Chakra (Energy
centers or Lotus), Vajara vein, which is inside the Sushumna vein, reaches Sahastrar (thousand
petaled Lotus) from Mooladhar. The way several filamentary-pores are visible when the stalk of
Lotus is plucked, the pore inside the Vajra vein is also subtle like one of the filamentary-pores of
Lotus. The element (tattva) of Ether (Akash) is pervading everywhere. The element of Ether present
inside this pore is called Chitra. Jagdhatri energy (Jag world; Dhatri Mother), which is the
image of Prana and Aprana, resides inside Chitra. In the word Jagat (World), Ja means the
one, gat means one who goes/leaves; which means the one who is not stable and will leave one
day or the other i.e. our body. That is why the energy holding this body is known as Jagdhatri. With
the help of Satguru, a spiritual practitioner (Sadhaka) raises this energy upwards and due to this,
different pictures, colours etc. are visible [Between the eyebrows/Kutastha (Translators Note)].
Splendorous (full of light) joy is experienced in the Kutastha and then, the restlessness of the mind
ceases. The restlessness of mind is called Sin (Pap) by Yogijans (Kriya Practitioners). Kriya destroys
this restlessness and that why Kriya is called Papvimochani (Who liberates from Sin; Pap Sin,
Vimochani one who releases/liberates). Saints (Sadhujan) say that - She makes a person
perpetually auspicious/holy (Punya) [Maha punyamayee Nitya -ceneHetCeceeer efvelee ]. In the word
Punya, Pu or Puyah means the body full of filth (excretal discharge and urine), ny means
Soul and a means an image/form. This means that in this body which is full of filth, Prana (Soul),
by becoming restless, acquires the form of Mind. To transform this restlessness of mind into stability
is the real auspicious/holy act (Punya). To acquire this auspiciousness (Punya), expansion (Ayam)
of Prana i.e. Pranayam needs to be performed, which should be learned from a Satguru.
Question: How can a spiritual practitioner (Sadhaka) confirm that his Prana is getting
stabilized?

Answer: By doing Pranayam it is possible to attain Non-violence (Ahinsa), Truth (Satya),

Non-anger (Akrodh), Celibacy/chastity (Brahmcharya) and tendency of non-accumulation of wealth
or not accepting gifts (Aparigrah); since all these are the attributes of stabilized Prana. The state of
I i.e. ego does not remain in this condition because all the three - Sat, Raj and Tam, by shedding
their qualities/attributes (Guna) become attribute-less (Gunaheen). Then one should understand
that his/her Prana is getting stable. A spiritual practitioner (Sadhaka) who has attained stabilized
Prana cannot even die without his/her wish. In this condition, perpetual Joy i.e. Sachidanand
(bliss) prevails in the mind. In every era (epoch), it the Kriya alone, which provides salvation
(amelioration) of human-beings (Jeev). The attainment of real auspiciousness (Punya) is possible
through Atmavidya (knowledge/technique of soul realization) i.e. Kriya only, that is why the saints
call it as the one which makes a person perpetually auspicious/holy (Punya) [Maha punyamayee
Nitya -ceneHetCeceeer efvelee ]. The one who is Pranav-like (Pranav Om) Gayatri, is alone the Ajapavidya [Ajapa inhalation and exhalation process (the un-muttered incantation) going on continuously
without our will, Vidya - knowledge (Translators Note) ]. It is this unbroken circularly
(Akhandmandalakar - DeKeb[ceb[ueekeej) pervading Prana like supreme-soul (Parmatma) in Bhuh
i.e in the Anus (Gooda) upto Mooladhar, in Bhuvah i.e in the throat upto Vishudhaksh and in
Swah i.e in the head upto Sahastrar, which maintains the existence of living/changing (Char) and
non-living/unchanging (Achar) things. While starting the Kriya practice, Pranav (Om) should be
raised and should be taken in the Sumeru (Agyachakra; Sumeru - sacred mountain Meru/northpole) by passing it through the spinal cord like bridge. The spinal cord like bridge has different
pillars like Earth, Water, Fire, Air, Ether etc (Mooladhar, Swashisthan, Manipoor, Anahat,
Vishudhaksh). Sumeru itself is the abode of Guru (Gurusthan or Kutastha). After raising air from
the Mooladhar Chakra; in the end it should be brought in the abode of Guru (Gurusthan) and the
feet Guru (Gurupad) should be seen (envision). A colour made up of twenty-four types of colouring
and light etc. symbolizes this Gurupad. The spiritual practitioner (Sadhaka) should see (envision)
the Gurupad like Supreme-light (Paramjyoti; Param Supreme, Jyoti Light) by closing Seven
locations (Saptsthan Two eyes, two ears, two nostrils and one mouth). This is only possible if the
spiritual practitioner (Sadhaka) does spiritual practice (Sadhana) as per the instructions of Satguru;
since they alone reveal their light-like (Jyotirmay splendid) form to the spiritual practitioner
(Sadhaka) in his/her (Sadhakas) own body. When all this happens then the spiritual practitioner
(Sadhaka) should understand that he/she is going on the correct path. An intelligent spiritual
practitioner (Sadhaka) should try to forget his/her body by shedding his/her ego and try to achieve
Saptdha (Septuple/Sevenfold characteristics) i.e memory/recollection (Smiriti), Glory (Kirti),
prosperity (Shri), True in words (Satyavakya), wisdom/intelligence (Medha), steadiness/equanimity
(Dhriti) and forgiveness (Kshama). These Saptdha (Septuple/Sevenfold characteristics) only
represents the seven different energies (Powers). Kriya practitioners know the Kriya (the technique
to be learnt directly from Guru and to be followed as per their instructions) to meditate on Gurusthan
by holding Seven-locations (Saptsthan).
The merging of a thing into another is only called Yoga. When the spiritual practitioner
(Sadhaka) tries to merge this world, which is full of Treetap [Three inner sorrows or heat Spiritual
(Adhyatmik), Elemental or physical (Adhibhautik) and Celestial (Adhidevik) (Translators Note)]
with the supreme-consciousness (Parbrahm) then first of all, the desire within him is destroyed.
Desire means liking (attraction). The physical (bodily) and mental attachment of men towards
women and women towards men in this world is alone called liking (attraction). By doing the
Kriya-practice, with full trust (devotion) on the instructions (Vakya) of Satguru, when this attraction
ends then the knowledge of I and Mine also does not remain. It is this state, which should be
understood as Bhagyavastha (Fortunate state; Bhagya fortune, Avastha state) or Yogavastha
(the state of Yoga). The person who constantly remains in this state is called a Yogi. This state is
possible by experience (realization) only and not by writing, reading or speaking. The one, which
is imperishable (Kshar) or cannot be destroyed is alone called Akshar (imperishable or word).

Akshar itself is supreme-consciousness (Brahm). In reality, Akshar cannot be written or read; that
is why it cannot be expressed externally. It is a subject of perceptual experience (of seeing or
realization).
How can a spiritual practitioner (Sadhaka) see Akshar (imperishable or word)? is described
here. In the beginning, spiritual practitioner sees Yellow (Peet) colour (of the colour of Champa
the tree Michelia campaca with yellowish-white colour) which is Karyabrahm (Brahm in action)
i.e. the resting place of Brahma, Vishnu and Mahesh. The spiritual practitioner (Sadhaka) sees
black colour within this Yellow colour, which is having the splendor (gleam) of fire. This is the
cave (Guha) of sky/heaven (Gagan) or Gagan-Guha. The black colour which is visible is the real
form of Shaligram [The Shaligram is the most sacred stone worshipped by the Vaishnav and is
used to worship Vishnu in an abstract form i.e. God without form (Translators note)]; therefore this
alone is the splendid body of revered (Shriman) God (Narayan) who is visible (seen) as spreading
their golden brilliance (luster) in that black colour. After this, inside that black colour, white coloured
(like white shining star) splendorous (Prabhamay), brilliant (Tejasvi), light-full (Jyotirmay)
enchanting point (Bindu) is visible which is called Shivalok (Kingdom of Shiva), Vishnulok
(Kingdom of Vishnu), Mokshalok (Kingdom of liberation) or Golak (Circular or Mandalakar).
This is also called the feet (Pad) of God (Narayan-pad) or the state (Pad) of supreme-consciousness
(Brahm-pad). After prolonged practice of Kriya, when the spiritual practitioner raises the serpentlike coiled energy (Kundalini) in all the Charkas (energy centers) viz. Mooladhar, Swadhisthan,
Manipoor, Anahat, Vishudhaksh and Agya Chakra; then this point-line (Bindu-like) supremeconsciousness state will be seen regularly.
Question: How is this splendid (Jyotirmay or light-full) supreme-consciousness state?
Answer: The mass, full of brilliant light (Tejomayrashi; Tej brilliance, may full, Rashi
mass/zodiac), which is pervading in the living and non-living form; that alone is Brahmsurya
(Brahm Supreme-consciousness, Surya Sun) or Gurupad (feet of Guru). Satguru, by their
grace, reveals the true meaning of the word Guru to a spiritual practitioner (Sadhaka) by showing
the infinite light of this Brahmsurya. Gu means Darkness and Ru means Light. The one who
reveals the light in darkness; who reveals the Atma Surya (Soul-Sun) or Brahmsurya within the
temple-like body; they alone are Satguru. The Gurus by name, cast or creed (phratry) could not
reveal this experience to a spiritual practitioner since they themselves are in darkness. The Sun,
which is seen in the sky, although, is very brilliant but it injures the eyes if seen directly and also
gives the feeling of intense heat and pain. It is also observed that the Sun rises in East and sets in
West and is not at all visible during night. It means that even though the external Sun is brilliant
(light-full), but still it is not eternal, stable and refreshing (providing goodness). The Yogijans
(Kriya Practitioners or Yogi) say following about the Brahmsurya present in the body Surya Koti
Pratikasham, Chandra Koti Sushitalam (mete& keese
f eleerkeeMeb, ev keesef megMeerleueced ) i.e. the Brahmsurya
present in the body is more than billion-times brilliant as compared to the external Sun and more
than billion-times refreshing (full of goodness) as compared to the external moon. Brahmsurya is
much better (excellent) when compared with external Sun and Moon because it is stable, it is
visible day-night and all the time, it is refreshing (providing goodness), enchanting, and much
more brilliant as compared to the external Sun. Above all, the most important thing is that this
external Sun bestows liberation to a living being (Jeev) by making him free from the bondages of
the world. Aditya Namaham Vishnu (Deeefole veecenb efJe<Ceg ) i.e. the other name of Vishnu is Aditya
(Sun).
Akhand-Mandalakaram Vyaptam Yena Characharam Tatpadam (DeKeb[ceb[ueekeejb JeeHleb esve
ejeejce lelHeob .... ) i.e. the one who is present in the body of living-beings (Char) and in the nonliving (Achar) all pervading (Vyapt) Ether (Akash), in the form of unbroken (Akhand) circle
(Mandalakar), that alone is their (Gods) feet [Tatpad (lelHeo ) - that feet]. It is this Tatpad (feet),
which Gurudev (divine Guru) reveals to the Kriya practitioners (Sadhaka) during initiation (Diksha).

This visual perception is very enchanting. With the desire to see this form again, a spiritual practitioner
(Sadhaka), during his/her spiritual practice (Sadhana or Kriya practice) visually perceive this
supreme-soul (Parmatma) i.e. the light-like feet of Vishnu, by closing the seven locations (Tad
Vishnom Paramam-Padam - leo efJe<CeeW HejcebHeoced ). Vishnu means Vish pervading, n Soul and
u conscious. The conscious soul pervading in the world is alone Vishnu. A blind also sees these
splendid (light-full) feet (Pad) similar to a person with eyes. This state (Pad) is neither perishable
nor does it changes. This state (Pad) is perpetual (eternal), continuous and provides ultimate-joy
(bliss).
(Aatho Pahar Lade So Shoor - Deees Henj ue[s mees Metj ) - One who keeps combating all the
eight Pahar (One Pahar forms three hours of a day, Eight Pahar means 24 hours) is a warrior i.e.
who keeps battling for eight Pahar (24 hours) is alone brave (Veer). The energies, which are
continuously in action in our body, are Pranvayu (Pranic air or Vital air) and Digestive power
(Jatharagani) of stomach called Vaishvaanar. Both Pranavayu and Digestive power (Jatharagani)
are maintaining our existence in this world, while keep on performing their corresponding tasks. In
the verse Divi va Chakshurattam (efoJeer Jee e#egjeleleced ), Div means Ether/sky, ev means like
and aa means attachment i.e. the ether/sky-like eye which is visible due to attachment. During
initiation, when Satguru reveals (shows) the enchanting, joyful and peace-giving Brahmsurya to a
spiritual practitioner (Sadhaka) then the spiritual practitioner, forgetting the whole world, gets
engrossed in that light. Later on when he sits for his spiritual practice (Sadhana) then he/she is
unable to see the form similar to what Guru had shown. In that situation, that spiritual practitioner
(Sadhaka), full of Rajoguna, tries to forcefully see the Brahmsurya. Sometimes he/she squeezes
his/her eyes and sometimes presses it. Due to attachment he/she is only able to see a single-eye like
image due to which his/her mind is not satisfied. If the spiritual practitioner wants to see the real
Brahmsurya then he/she should try to stabilize his Pranavayu (Pranic air). When the Pranavayu
(Pranic air) gets stabilized then the spiritual practitioner again starts seeing (realizing) the circle
(Golak or Mandalakar) full of light (Jyotirmay or splendid) i.e. Brahmsurya. This splendid
(Jyotirmay) circle (Golak or Mandalakar) is alone the Golakdham (Circular Abode). By mistake
people call it Golokdham [Go Cow, lok kingdom, dham abode; Abode of cows; Golok is also
known as abode of Krishna (Translators Note)]. As mentioned already that there is a point (Bindu)
like a star at the center of this Brahmsurya. Upanishad (A sacred text of Hinduism of a mystical
nature dealing with metaphysical questions) calls this point (Bindu) as a bowl/vessel (Patr) full of
Gold (Hiranyamay). Hiranyamayna Patrena Satyasya Pahitam Mukham (efnjCeceesCe Hee$esCe meleme
efHeefnleb cegKeb ) i.e. the face of Supreme-Brahm (Parbrahm) is hidden by this bowl/vessel full of Gold.
This point (Bindu) relieves the living being from the three sorrows (Treetap) and that is why it is
also called as Tarak (Savior) Brahm. This point (Bindu) like Lingam does welfare of the living
being (Jeev) i.e. makes him/her free from the fear of death; that is why it is also called the symbol
of welfare/wellbeing [Kalyan Chinha; Kalyan-welfare, Chinha-symbol] or Shiva-lingam. The
shape of this lingam is similar to one tola (An Indian unit of weight where one tola is approximately
thirteen grams) tablet (capsule) made up of pure gold, which is illustrated as Golden Shiva-lingam
in the Shastras (Ancient Hindu texts). It is only by doing selfless service (Seva) of this Shivalingam, which is present in the Brahmsurya of Kutastha i.e. by performing Kriya only, the spiritual
practitioner (Sadhaka) gets salvation. The stabilized Prana like God (Narayan) is situated at the
center of this Shiva-lingam and there are three points (Bindu) in the triangle (Treekone) viz. Vama
(left side), Raudri (Right side) and Jyestha (at height on upper side) etc. When the spiritual
practitioner is in Jeevavastha (State full of worldly longings; Jeev living being, Avastha - state),
these three only takes the form of Sat, Raj and Tam like defects and become the ally of delusion
(Maya). The colour of the point (Bindu), at some instance of time, is based on the preeminence of
the quality/attribute (Guna Sat, Raj and Tam) in the body during that instance of time. When
Raudri, Vama and Jyestha are merged together by performing the Satguru given higher Kriyas,

then at this place only, by performing Shabhavi Mudra (Technique of Kriya), the spiritual practitioner
(Sadhaka) will make evident - five elements, three qualities/attributes (Gunas), Treegunamay
God (God with three qualities/attributes; Tree three, Guna quality, May full of) and Nirgun
Sadashiva (Sadashiva without qualities). Piercing the point (Bindu) is alone called Liberation
(Moksha). The face/opening of Bindu is called Vaikunth or Kailash. Within this face/opening i.e.
in the Heart resides Shiva i.e. God (Narayan). Both Shiva and Narayan are two different names of
the same energy but basically both are same elements. The one who considers both of them as
same; and by holding Om (), climbs up in the head by doing the Guru given (and guided) Kriya;
he alone receives the knowledge of self-enlightenment (self realization) by attaining the state of
Vishnu (Vishnupad). There remains neither I nor Mine in a spiritual practitioner (Sadhaka) in
this state. He does not remain a living-being (Jeev) and becomes Brahm (supreme-consciousness).
All this is possible by Kriya practice only and not by mere talks. Jagatguru (Guru of the entire
world) Kutastha-like God (Shribhagvan) have elucidated/taught (Updesh or teachings) everything
in single verse. (1)

mLeeves <eerkesMe leJe ekeerlee& peiele e<eleveg jpelese~

j#eebemf e Yeerleeefve efoMees Jeefvle meJex vecemeefvle e efme mebIee~~2
Translation: O Rishikesh (Lord of Saints), it is by devotional Praising (Kirtan) and Greatness
of yours that the infinite joy is attained; since the people who are full of attachment in this world
are appearing like demons; that is why by accepting you as appropriate (true), Siddhgan
[spiritually accomplished people who have attained supernatural powers (siddhi)] convey
salutations to you.

Experience in Kutastha
When the spiritual practitioner (Sadhaka) attains the knowledge of Tarak (Savior) Brahm
(supreme consciousness) then the discrimination in his heart, his past moral impressions (Sanskar
mental impressions accumulated since all past births) etc. also ceases. Where I and Mine does
not remain, how can Sensuality/Lust (Kam), Anger (Krodh), Attachment (Moha) etc. stay there!
Doing work, which is governed by Sensuality/Lust (Kam), Anger (Krodh) etc. is called evil conduct
(Kadachar; Kad ill will, Achar conduct). The main reason for this evil conduct is ignorance
(Agyan). It is ignorance, which keeps us bound in the state of Being-ness (Jeev Bhava State full
of worldly longings) and it is due to this ignorance that Man is unhappy. Siddhgan i.e. those spiritually
accomplished practitioners who have attained supernatural powers (Siddhi) by their will, are living
there lives by relying (focusing) on their Prana Kriya i.e. stabilized Prana. Our situation will
remain like demons till our mind is under the control of three qualities/attributes, due to which
sometimes we take the path of violence because of Tamoguna, sometimes we try to become best
among all because of Rajoguna and some other time we start worshipping (giving thoughtfulness
to) God selfishly because of both Rajoguna and Satoguna. Joy is necessary for all. The worldly
Joy is temporary and false (delusive). It is false (delusive) because it is merely the shadow of Joy
instead of Joy itself. Can anybody fetch any happiness out of shadow? It is the devotional praising
(Kirtan) of Supreme-soul (Parmatma or God) which bestows real joy to Man. Spiritually
accomplished practitioners (Siddhigan) know that praising God by merely singing devotional songs
[Kirtan This is the conventional or extroversive way of Kirtan as known among the ignorant
common people (Translators Note)], hymn of praise (Stotram), uttering Mantras etc. in reality cannot
give any spiritual benefit; all this is Low [Gaur (inferior) or Small] Karma. The real Kirtan will
happen only after the stabilization of Tongue, lips, eyes, Mind and Prana, through the Kriya received
from Satguru. O! Unquiet Man, if you perform extroversive Kirtan and utter Mantras etc. and

want to attain God; then try to move spiritually ahead (forward). By continually doing this LowKarma, automatically at appropriate time, you will receive the real form of Kirtan i.e. KriyaDiksha (Kriya Initiation) and the spiritual practice (Sadhana or Kriya) will be received from Guru.
Then the real spiritual gain will be achieved by the Guru given Omkar (-kar) Kriya etc. (2)

meJe&le: HeeefCeHeeovle meJe&leesef#e efMejescegKeb ~

meJe&le: egelf ecuuekes meJe&ceeJe=le efleefle ~~3
Translation: It is only you (God), pervading in the form of supreme-consciousness (Brahm), inside
as well as outside, in all the places, like hands, legs, eyes, ears, head, mouth etc. and all the Kingdoms
(lok).

Experience in Kutastha
Truth (Sat or Satya) and untruth (Asat or Asatya) is explained in this verse. Truth - Which can only
be understood by liberated Yogis, and nobody else and neither this can be explained to someone.
Truth (Sat or Satya) can only be understood by doing the spiritual practice of Kriya yoga. The
liberated Yogis simply tell the way to know this truth i.e. the technique of (spiritual practice) Kriya
Yoga. After learning the technique of spiritual practice from Guru, the spiritual practitioner (Sadhaka)
himself/herself realizes the truth as he/she continues with his/her practice. By practicing the technique
of the sixth level of Kriya, a spiritual practitioner (Sadhaka) becomes Kshetragya (Soul) i.e. starts
realizing the soul forever. With the knowledge of Soul, the three qualities/attributes (Guna) Sat,
Raj and Tam; starts getting weaker. In this state which is beyond qualities/attributes (Gunateet), a
spiritual practitioner (Sadhaka), while sitting at a place, get the knowledge of all the secrets of the
world and worldly activities. Although, a spiritual practitioner knows everything, still he acts like
a worldly being among the worldly people so that they couldnt know his state of supremeconsciousness (Brahmagya). This conduct is quiet appropriate because the way Brahm (supreme
consciousness), although being true, is doubtful and imagination for the worldly people; similarly
a supremely-conscious (Brahmagya) person keeps himself hidden while staying between all, in
the world. This is the state (pad) beyond qualities/attributes (Gunateet). It is due to Rajoguna that
the tendency of publicity and display prevails in the human beings. The state of violence, competition
and untruth arises due to Tamoguna. Satoguna keeps the human being engrossed in the spiritual
practice (Sadhana). The method by which Satoguna increases with the spiritual practice (Sadhana),
should be learned from Guru and should be implemented.
When the state beyond qualities/attributes (Gunateet) is attained, a spiritual practitioner
(Sadhaka) views the whole world as a witness. He does not remain in the control of sense-organs
(Indriya) rather all the sense-organs perform their work under his/her control. For a realized person,
Soul and sense organs are different but to an ignorant, both Soul and sense organ seems similar.
Only the person who practices Kriyayoga i.e. Atmakarma, gets the real knowledge of Brahma,
Vishnu and Shiva i.e. Generation, Preservation (Nourishment) and destruction (Laya) [Knowledge
revealed through Guru]. In this condition, spiritual practitioner (Sadhaka) will always experience
the light which is much more glorious and stable than the Sun. The ever-existing circular
(Mandalakar) light of Brahmsurya present in the heart (in the Yonimandal of Kutastha) of all the
living beings is alone helpful to get liberation from ignorance. Therefore in order to get liberation
from ignorance, every spiritual practitioner (Sadhaka) should worship Kutastha-Brahm i.e. practice
Kriya and should see (experience) them after closing the seven doors. (3)

keefJeb HegjeCecevegMeeefmelee jceCeesjCeereeb mecevegmcejsod e:~

meJe&me Oeeleejceefevle Heceeefole JeCe& leceme: Hejmleele~~4
Translation: You (God) alone are wise (Kavi or omnipresent), summary of Purans (Ancient Hindu
Texts), primeval (Anadi), disciplined, governor (master), subtle than the subtlest, cherishing all
and Sun-like supreme-being who is beyond intellect and nature.

Experience in Kutastha
When the soul is realized, the spiritual practitioner (Sadhaka) experiences him i.e. Kavi (wise or
omnipresent), within himself. The one who always gives new experience is alone illustrated as a
Kavi here. It is possible for God alone to give ever- new experience therefore he is the real Kavi.
Common people can always wish, but they cannot fulfill all those desires. It is not at all under their
control, but every desire of a spiritual practitioner who is in liberated state (Muktavastha) is fulfilled
by itself; there is no doubt about it. Common people see Earth, Water, Fire, Air and Ether (Sky) but
Yogis experience (sees) all these five elements in subtler form in their Kutastha, in the form of
colours. That is why they call it as element (tattva). After knowing these colours in their subtlest
form, they are able to know the events of Past, Present and Future very easily. When and what did
happen? What is happening and where? What will happen and when? All this is known to a liberated
Yogi and he alone is called Treekalagya [Tree Three, Kala Time (past, present and future), Gya
Knower]. From Mooladhar to Manipoor Tamoguna, Manipoor to Vishuddh Rajoguna and
from Vishuddh to just below the Agyachakra Satoguna is located. The work of Nature (Prakriti)
is to conceal these elements by the cover of delusion (Maya). Therefore in order to conceal the
soul, Nature has made a cover of Mind, full of three qualities/attributes (Treegunamay), which
does not allow the soul realization easily. It is due to delusion (Maya) that sometimes a wife becomes
a Mother [of a Kid (Translators Note)] and at some other time a Mother becomes a wife [of her
husband (Translators Note)]. This is what Shastras (Ancient Hindu texts) also illustrate - Wife is
mother, Mother is wife (Ramani Janani, Janani Ramani - jceCeer peveveer, peveveer jceCeer ). Although, the
Kutastha is splendid with the light of billions of Sun, still it keeps spreading blackness (Kalima)
due to delusion (Maya). It is infact the grace (generosity) of a Guru that they reveal the splendid
(light-full) form of the Kutastha to a spiritual practitioner (Sadhaka). The blackness (Kalima) of
Kutastha is the Supreme-delusion (Maha-Maya) or Nature (Prakriti) and the light is Vishvanath
(Protector/Master of the world) or Supreme-soul (God or Parmatma). With prolonged spiritual
practice, one day this light attains its effect (predominance) forever by defeating this darkness. This
alone is the liberated state of a spiritual practitioner (Sadhaka). (4)

G& cetueceOe: MeeKeceelLeb eengjJeeced ~

voebemf e eme HeCee&evf e emleb Jeso meJeso efJeled ~~5
Translation: It is like a tree, which is having its roots above (on the top) and devoid of birth and
death; which is not dependent on the external Sun. Sat, Raj, Tam and Veda etc. are its leaves. To
know such a tree is alone the real knowledge.

Experience in Kutastha
The amount of experience, which should be gained during spiritual practice, is gained by a spiritual
practitioner (Sadhaka) from the day of spiritual initiation [Diksha Diwas; Diksha Initiation,
Diwas Day; Guru bestows spiritual elucidation on this day which is called Gurupdesh (Translators
Note)] till the ultimate (Charam) state (Avastha) of spiritual practice. Now, doubt or duality
(discrimination) has no place in the life of a spiritual practitioner (Sadhaka). Everything has become

one in his/her experience. This is the state of I am Brahm (Aham Brahmasmi - Denb yeeeeqmce ). To
know Brahm (supreme-consciousness), we should understand the body-like tree which is having
its roots above (on the top) i.e. our head and which is having the branches below (on the bottom)
i.e. our hands, legs etc. The air, which goes out through the Apan Kriya, is commonly known as
exhalation. The exhalation of air itself is the form death, represented by disaster/catastrophe (Pralay),
since there is no Guarantee whether the air, which has gone out, will re-enter again or not. The
same Sat (Virtuous), Chitta (Mind), Ananda (Joy) is hidden behind all the names like - Gross
(Sthool), Subtle (Sukshma), Reason (Kaaran), Mahakaaran (the eternal cause of Universe/God),
Conscious (Jagrit), Dream (Swapna), Sushupti (state of unconsciousness/sound sleep), Turiya
(super-consciousness/the fourth state of consciousness and bliss) etc. Change is always happening
in the body, which is made up of five elements; but the image (form) of Brahm never changes and
that is why it is considered as true (Satya) element (Tattva). The one who has understood this body
like Ashwath (A- Perpetual, shwa Till the dawn of next morning, th belief in the state)
through a Guru (Guru-mukh; much mouth) has understood everything in this universe. (5)

meJe&me eenb efo meefVeefJees cee: mce=elf e%ee&vecenesHenced:~

Jesoe meJezjncesJe Jesees Jesoevle ke=le JesoefJeosJeenced ~~6
Translation: I (God) am present as an all-pervading supreme-being (Antaryami- The one who is
pervading in every inner part of the Universe) in the heart of every living being. I am the cause of
Smiriti (knowledge of previous births), working of sense-organs and existence of Mind. I am the
meaning (summary) of Vedanta, knowledge-bestowing Guru and Vedas.

Experience in Kutastha
I (Prana) am present as a supreme-being (Antaryami- The one who is pervading in every inner part
of the Universe) in the heart of every living-being By saying this God have proved their sovereignty.
To know (understand) both Smiriti (knowledge of Karma performed in previous births) and
Knowledge (Soul realization); alone is called Veda. The attainment of stabilized Prana is alone
called Vedanta and this stabilized Prana is only attained by doing Kriya. By receiving the fruits
(results) of his/her spiritual practice (Sadhana), a spiritual practitioner (Sadhaka) starts realizing
himself/herself in every living-being (Jeev). The knowledge attained through books etc. is called
external knowledge or Vachick Gyan (the knowledge through reading). The knowledge of Brahm
(Brahm Gyan; Gyan Knowledge) can only be attained through spiritual practice (Sadhana).
With the attainment of the light of self-realization [divine illumination (Translators Note)], the spiritual
practitioner (Sadhaka) remains perpetually intoxicated in Brahm (supreme consciousness). The
way hunger does not quench by having a very tasty meal in dream; instead the pillow becomes wet
due to the discharge of saliva; similarly, by giving a discourse based on some external or verbal
knowledge, one can get praise (eulogy) in the world and society, but cannot get the real peace. With
the union of Prana and Apan, a fire named Vaishvaanar is lightened in the stomach. Common
people also experience the heat of this fire; but a spiritual practitioner starts experiencing this heat
distinctly (clearly) in the Manipoor Lotus (Padya) during his/her spiritual practice. The fire of
Vaishvaanar, is giving strength to the body by completely ripening the food taken through chewing
(gnawing), sucking, licking and drinking etc.; by pacifying the same fire of Vaishvaanar through a
special technique of Pranayam, Kriyayoga practitioner (Sadhaka) is making his/her body strong
(powerful) and virtuous (Satoguni). After practicing the sixth level of Kriya, a spiritual practitioner
becomes completely averted from the attachments of the world but he/she never exhibits this
externally. To complete the seventh level of Kriya, while staying in the Paravastha of Kriya (Beyond

state of Kriya) and to stay perpetually in Brahm (supreme consciousness), is alone the state of
knowing the end of Vedas or becoming Vedanti. (6)

cevcevee YeJe Yekelees ceeepeer ceeb vecemkeg ~

ceecesJew<eefme egkeleJewJeceelceeveb celed HejeeCe:~~7
Translation: You are my devotee, my worshipper, that is why, pay salutations to me alone. You
will get merged in me i.e. attain me by following my path (Parayan by getting devoted or engrossed)
and by adopting my technique.

Experience in Kutastha
Sarva Brahmmay Jagat (meJe& yeecee peiele ) i.e. when the entire world is full of Brahm (Brahmmay)
then the spiritual practitioner (Sadhaka) does not experience the sorrows, pains etc. of this world.
The worldly experience of a spiritual practitioner (Sadhaka) ceases in the complete-light of
Knowledge (Gyan). The worldly experiences like happiness-unhappiness, pain-pleasure etc., are
due to Jeev-bhava [state of a human being full of worldly longings; Jeev Human being, Bhava
state]; all this ceases by itself with the attainment of Shiva-bhava (Stabilized Prana). In this world,
everybody is busy in the calculation of I and Mine but this calculation never ends in the whole
life period, rather it becomes further complicated (tangled). But, by the grace of the holy feet of
Satguru, with the prolonged (continued) practice of Kriya; as the light of the knowledge of selfrealization increases, the spiritual practitioner (Sadhaka) starts experiencing perpetual and complete
happiness and joy. The Jivha-granthi (Subtle gland of tongue; Jivha Tongue, granthi gland) is
pierced and the stabilized Prana is experienced by the practice of first Kriya, Hriday-granthi
(Subtle gland of Heart; Hriday Heart) is struck in the second level of Kriya, Hriday-granthi is
pierced in the third level of Kriya, Mooladhar-granthi is pierced by the fourth level of Kriya,
rising of Kulhundalani (coiled energy) in the fifth level of Kriya, perpetual stay of Kulhundalani
(coiled energy) in the Agyachakra by sixth level of Kriya and by piercing the Sahastrar (thousand
petaled Lotus) by the practice of the last (seventh) level of Kriya, eternal salvation (liberation) is
attained from this Universe. A spiritual practitioner (Sadhaka) should practice Kriya as per the
instructions of his/her Satguru. The seventh Kriya is also called eleventh Kriya. Kriya of every
level are Gurumukh Gamya (Gurumukh Obtained through direct instruction of Guru; Gamya
recommended/advised; Advised to be obtained with direct instruction of a Guru) and therefore
should only be learnt from a Guru. The end (destruction) of attachment (Aasakti) is alone called
salvation (liberation).
Question: When shall one get rid of attachment?
Answer: When the constituents of delusion like the state of I and Mine, name, form etc.
destroys and only the state of I (the Soul, full of Brahm/ Brahm-like Soul; Brahmmay Atma)
remains, then the worldly-attitude (Vishvatva) of this world (Vishva) ends (ceases) and only I
(Brahmmay Atma) remains; then the attachment automatically ends. Only those spiritual
practitioners, who believe in Satguru and the technique of spiritual practice illustrated by them,
attain the experience of I (Brahmmay Atma). Such rare Spiritual practitioners (Sadhakas), by
realizing themselves as the image of World, salute themselves by Pranayam Kriya. Knowing the
meaning of I (Brahmmay Atma) is alone Madyaji [to accept Gods devotion] and to remain
engrossed in it is alone the real meaning of Matparayan [technique to attain God]. (7)

jsekeb HetjkeMeewJe kegcYeke: eCeJeelcekeb~

eeCeeeecees YeJesle $esOee cee$ee eoMe cece oMe&veb~ 8
Translation: By combining, Exhalation (Rechaka), Inhalation (Poorak) and Holding of breath
(Kumbhak) with Pranav, do Pranayam by progressing in order (quantity) of twelve. My (of supremesoul/God) realization is possible by performing this ritual alone.

Experience in Kutastha
It has already been mentioned that the Apanvayu is residing in the Mooladhar Lotus of our body.
This Apanvayu should be raised and taken in the Agyachakra, by the Guru given spiritual-technique
of Kriyayoga. In the introversive (Antarmukhi; Antar Inner, Mukshi facing/towards) Pranayam,
the Apanvayu should be taken in the Agyachakra along with Om (), while touching all the
Lotuses (Chakras) from and above the Mooladhar. This alone is Poorak. Then Kumbhak should
be performed in the Agyachakra by holding the breath. In higher Kriyas, this Kumbhak has to be
performed in the Anahat Chakra (Heart Center), due to which the Prana becomes stable and
pierces the Hriday-granthi (Subtle gland of Heart; Hriday Heart). When the Hriday-granthi is
pierced, worldly delusion and worldly entanglements (Prapanch) disappear (vanish) from the mind
of the spiritual practitioner (Sadhaka). Taking Prana back to Mooladhar is called Rechak.
Everything becomes possible through all the five techniques of the first level of Kriya, received
during the time of Initiation (Diksha Kal). After this, the spiritual practitioner (Sadhaka) attains
the state of Kaivalya (Liberation or Moksha) by performing second to seventh level of Kriya.
Performing the introversive (Antarmukhi) Pranayam (technique, which has to be learnt directly
from a Guru) in order (quantity) of twelve and by gradually, keep-on increasing it again in order
(quantity) of twelve; Savikalp-Samadhi (Knowledge of things along with their attributes and
distinctions. There remains a distinction between the spiritual practitioner and what is being
meditated; Savikalp with alternatives, Samadhi - Ecstasy) is attained by 1728 Pranayam and
Nirvikalp-Samadhi [Knowledge of things when there remains no attribute and distinction and
every thing, including the spiritual practitioner, becomes one (Soul); Nirvikalp without alternatives,
Samadhi Ecstasy) by 20726 Pranayam. With the practice of second and third level of Kriya, the
Prana gets stabilized in the Heart. After this, the complete state of stabilized Prana is attained by
doing fourth to sixth level of Kriya practice as per the instructions of Guru. In this state, the breath
does not come out even while performing the Pranayam; by becoming subtle, it resides within the
Sushumna. The one who has attained this state has a stable mind and therefore he is a real hermit
(Sanyasi), he only is Shiva and he alone is God (Narayan).
It is the duty of a Kriya practitioner (Sadhaka) that he/she should do Pranayam in the order
(quantity) of twelve and receive higher Kriyas by again increasing it in the order (quantity) of
twelve; then alone his state of Jeev-bhava [state of worldly longings (Translators Note)] will become
Shiva-bhava (state of stabilized Prana), other wise it will not. The one who performs the seventh
level of Kriya is alone beyond the fear of death; he is not afflicted by Kal (death). It is this Kriya
only, which is illustrated by Purans (Ancient Hindu Texts) as the seventh ladder (step) of Heaven.
Some people also understand it as the eleventh level of Kriya, therefore this Kriya should be
understood as Ekadash (Eleventh) Rudra (Form of Shiva) or the eleventh sub-division (branch) of
Bhagvat (One of the Purans). The higher level Kriyas are very difficult to attain (scarce/rare).
Satguru bestows these techniques only to those fortunate spiritual practitioners (Sadhaka) who
know Guru and are fully devoted to them. Those spiritual practitioners (Sadhaka) who perform
the spiritual practice (Sadhana) in this way, regularly and with full devotion, attain liberation
(Moksha) in twelve years; this is the experience of the self-realized (Siddha-jans) people. What to
expect from this world, every action is reverse (negative) in this world. For the worldly people,
Vishvanath (Famous temple of Shiva) is in Kashi (a famous city of Banaras, India) but for the

soul-realized (self-realized) people Kashi is in Vishvanath i.e. Sarva Brahmmay Jagat (meJe& yeecee
peiele ) i.e. entire world is full of Brahm (Brahmmay). (8)

DejCe:efveefnlees peeleJesoe ieYe& FJe megYe=lees ieefYe&Ceer ~

efoJes efoJe Fees peeie=Jeefn&eJf e<ceefjdceveg<eseYf eie&evf e~~9
Translation: The way a baby, who is fully reared (healthy) with food etc., is hidden in the womb of
a pregnant woman; similarly the omniscient light-like Brahm (Supreme-consciousness) is present
in the body-like wood. The same light-like (Jyoti Swarrop) Brahm can be realized in the human
body itself, by means of churning (Manthan).

Experience in Kutastha
The Kriya-practitioners barely (few times) see (realize) the light of Brahm (Brahm Jyoti) during
the initial period of spiritual practice (Sadhana). Therefore, by considering Pranayam as the main
Karma (work), other four techniques should be followed as per the instructions of Guru. Although
during Initiation (Diksha-kal) only, Satguru, by their energy of Guru-Satta [The omnipotent,
omniscient and omnipresent governing power or authority of Guru (Translators Note)], reveals Brahm
(Brahm-darshan) to a spiritual practitioner (Sadhaka); but this is to assure a spiritual practitioner
(Sadhaka) that the Supreme-soul (Parmatma) is present in his/her own body, otherwise the spiritual
practitioner (Sadhaka) will realize this after many years of arduous meditation-practice, which is
like the speed of Tortoise. Guru bestows Kriya-techniques (Sadhana-vidhi) to Kriyayoga practitioner
(Sadhaka), by progressing him/her in the path of spirituality at the speed of Horse. After this, the
spiritual practitioner (Sadhaka) practices it based on his/her past moral impressions (Sanskar
mental impressions accumulated since all past births). The way fire is produced by the rubbing a
piece of wood with another piece, similarly, by performing Rechak-Poorak like introversive
Pranayam (to be learned directly from a Guru), the realization of the Brahmsurya (Brahm
Supreme-consciousness, Surya Sun) starts becoming permanent (perpetual) within the body
(Antahkaran within; Antah Inside, Karan body/Mind). In this condition, he appears to be
different from common people. A common man becomes unhappy by thinking about the gross
conclusion of some unsuccessful work; but a spiritual practitioner (Sadhaka), after doing the subtleranalysis of that failure, understands that whatever has happened is correct. Due to this, that spiritual
practitioner (Sadhaka) does not become unhappy. This is what is called Knowledge (Gyan). In this
world, attachment is the main hurdle. It is not unusual (strange) here to assume snake for rope and
rope for snake. To have the real Knowledge (Gyan) or Wisdom (Pragya), Tribhangmurari Mudra
needs to be accomplished. Tribhang means to break (bhang) from three (Tri) locations. These
three knots (Tongue, Heart and Mooladhar in the private/hidden area) which are present in our
body should be broken by Pranakriya (Kriya Yoga). The way big and powerful weapons are required
for large scale war (battle), similarly a spiritual practitioner (Sadhaka) receives higher level Kriya
from Guru in order to break these knots. In this way, by attaining the form of Tribhangmurari
Krishna, the spiritual practitioner (Sadhaka) becomes perpetually stabilized in Brahm by knowing
it i.e. the Stabilized Prana merge with the Supreme-Prana (Maha-Prana).
Question: The way of attainment of the Supreme-soul (Parmatma), Supreme-consciousness
(Par-Brahm), which is illustrated here; where does such spiritually-mindful/aware (Manonay)
and all-pervading supreme-being (Antaryami) exists?

Answer: The subtle-body (Sukshma-Sharira) resides in head. The realizing-element of its

soul is Kutastha. Therefore this itself is the heart of the Soul. Within this Kutastha, thumb shaped
Ether (Akash) element exists, in which pure (Vishuddh), image of light, immortal, spirituallymindful/aware (Manonay), all-pervading (Antaryami), supreme-being, Lord (Parmeshwar) Brahm
(supreme-consciousness) is present; there alone happens their realization and attainment. It is not
necessary to go somewhere, with this body and mind, in order to attain him. The one, who realizes
(views/sees) Brahm, is alone Shiva and God (Narayan). Shiva is called as the lord (master or
Adhipati) of eleven (Ekadash) Rudra. This means that by practicing eleven levels of Kriya, the
spiritual practitioner (Sadhaka) attains the element of Shiva (Shivatva). The first Kirya itself include
five of them, which represents the five elements (Panch-tattva), five supreme-elements (PanchMahabhoota), five organs of action (Panch-Karmendriyas) and five organs of knowledge (PanchGyanendriyas). Besides this, six higher level Kriya i.e. total seven levels of Kriya, represents the
Vaikunth (heaven or paradise) of Vishnu with seven doors, where the Stabilized Prana like Harihar
(God) is present. Based on experience, the Upanishad [Taittiriya Chief testament of Krishna
Yajurveda (Translators Note)] also illustrates the same. (9)

nkeejsCe yeefnee&elf e mekeejsCe efJeMeslHegve:~

nbme nbmesleceg ceb$eb peerJees peHeefle meJe&oe~~10
Translation: The Hansa (Swan) comes out with the state of Ham-kar (Sound like Han) and
goes inside with the state of Sa-kar (Sound like Sa). In this way it always does Hansa-Hansa.

Experience in Kutastha
What is Hansa? It is the one, which comes out with the sound of Han and again goes inside with
the sound of Sa. If we carefully see our breath then we can find the secret behind this. Han is
audible when the breath is forcefully exhaled and Sa will be audible when again it is inhaled. This
alone is Hansa (Jeev). This breath is coming and going in the form of Hansa, in and out without
our effort (will) and that is why it is called Restless Prana. The restlessness of Prana is alone
Jeevbhava (The state of human being full of worldly longing). In twenty-four hours, this breath is
doing Hansa for twenty one thousand six hundred times (21,600). Common man has no control
over this Hansa. The action of Hansa is happening without our effort (will) and that is why it is
called Ajapa (like an un-muttered incantation). This Ajapa needs to be transformed into Ajapa
Gayatri by the practice of Kriya Yoga. The Yogi who performs 20,736 (Twenty thousand seven
hundred and thirty six) introversive Pranayam in twenty four hours, has his/her breath doing Hansa
for 1,728 (One thousand seven hundred and twenty eight) times only. Due to this, the physical life
of that Yogi increases and he (his persona) looks different from common people. While staying in
the world, his code of conduct, thoughts and way of living, keeps him different (isolated) from the
common people. When the breath becomes completely stable by doing prolonged practice of 1728
Pranayam as per the instructions of Guru, then only the Yogi gets engrossed in the ecstasy (Samadhi)
devoid of Mind i.e. Nirvikalp Samadhi. By the practice of Seventh level of Kriya (Eleventh Kriya),
the perpetual stabilization of breath starts prevailing. By practicing this Guru given technique
(Seventh level Eleventh Kriya), the Brahm aware Kriya Yogis, in the later (rest) phase of their
lives, go into the state of Nirvikalp Samadhi. After this, by merging their stabilized Prana with
Supreme-Prana (Maha-Prana), they become free (liberated) of the reincarnation in this world,
forever. (10)

meleleb IeeqCkeeceOes efJeMegs oerHekeeYes ~

veemeeeefjelceeveb OeeledeJevevoceees YeJesled~~11
Translation: Spiritual practitioner (Sadhaka) experiences joy by doing meditation on the front
(Agr) part of the nose because here alone the pure light, which is like the light of a lamp, is present;
the realization of which in reality is blissful.

Experience in Kutastha
The front (Agr or first) part of the nose is the point between eye-brows (Bhru-madhya). It has
been wrongly conveyed to people that the front portion of the nose is the front-lower portion [tip of
nose close to nostrils (Translators Note)]. By taking this wrong meaning into their account, people do
spiritual practice and suffer from nothing else but headache. Agr means first or first one. Center
of eyebrows alone is the front (Agr) portion of the nose. It is here only where the light-full Kutastha
is situated, which is also known as Brahmsurya. After Pranayam etc. when the breath gets stabilized,
the spiritual practitioner (Sadhaka) realizes (experiences) Lord (Parmeshwar), in the form of light
having bluish splendor, at the center of the eyebrows. It is by meditating on this light and by
gaining victory over Prana i.e. by attaining the stabilization of Prana, the spiritual practitioner
merges/engrosses in that Supreme-light (Maha-jyoti) or Supreme-Prana (Maha-Prana). In this
condition, the spiritual practitioner who has received Initiation (Diksha) from a Satguru, himself/
herself becomes Satguru. That is why Satguru is called changeless and immortal (Ajar-Amar).
After this, these Satguru-like Spiritual practitioners (Sadhaka) bestow the spiritual technique of
Kriyayoga to other living beings (Jeev) and with the grace of God, these spiritual practitioners
(Sadhaka), having the state of living being (Jeevgan), also become Satguru by attaining the form
of Shiva. In this way, the Satguru-like spiritual practitioners accomplish (fulfill) their worldly and
spiritual responsibilities in this world. In the end, those Satguru-spiritual-Practitioners (Sadhaka)
completely stabilize their Prana in order to completely merge in the Supreme-Prana (Maha-prana).
This is the last state of Kriya i.e. the complete beyond state (Paravastha) or Nirvikalp Samadhi.
(11)

The End