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BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

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Page 1: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

Most�Important�Features�of�the�Original�Kriya

The�following�are�the�special�features�of�Original�Kriya.��If�these�are�not�observed�then�one�must�know�that�Kriya�and�the�practice�are�not�according�to�Babaji�and�Lahiri�Mahasay.

1.��Original�Kriya�Tradition�is�Guru-Param-Para,�that�is,�the�disciple�receives�Kriya�initiation�personally�from�his�or�her�Gurudev,�the�Master.��The�initiate�learns�the�Kriya�discipline�having�a�personal��relationship�with�his�or�her�Gurudev�or�the�Master.

2.��Original�Kriya�Tradition�is�free�from�an�organizational�way�of�teaching.��It�is�free�from�organizations.

3.��Kriya�initiation�is�given�in�private�and�in�strict�confidence,�personally�and�secretly,�with�closed�door�and�not�in�public�or�in�a�group.��The�Kriya�initiation�ceremony�is�neither�a�public�affair�nor�a�matter�of�public�display.

4.��The�initiate�has�to�have�his�or�her�Kriya�practice�checked�every�six�months�personally�by�the�Master.��If�the�disciple�misses�two�consecutive�checkups�he�or�she�would�be�treated�as�non-Kriyanwita.��This�rule�was�introduced�by�Lahiri�Mahasay.

5.��Lahiri�Mahasay�initiated�his�disciples�personally�on�a�one�to�one�basis.��Only�in�a�few�cases�he�initiated�husband�and�wife�together.��In�such�a�situation,�if�either�of�the�spouses�required�additional�Kriya�which�the�other�did�not,�then�he�initiated�that�Kriya�separately.�

6.��Original�Kriya�is�practiced�in�strict�secrecy.��Occasional�practice�among�the�close�Kriyanwita,�the�followers�of�Kriya,�is�the�exceptional.��The�group�Kriya�practice�in�public�are�prohibited.

7.��Although�Babaji�himself�is�a�renunciate�Swami,�in�fact,�there�is�no�necessary�connection�that�one�has�to�be�a�renunciate�to�practice�Kriya�discipline.

Original�Kriya�is�suited�for�both�renunciate�and�householders.

Lahiri�Mahasay,�the�polestar�of�Kriya,�became�the�role�model�of�the�householders�Kriyanwitas,�while�Babaji�remains�as�the�role�model�of�the�renunciates.

�Prereverse�Order�and�the�Reverse�Order�in�the�Original�Kriya�DisciplineOrder�of�Creation

Let�us�mention�at�the�outset�that�when�the�breath�becomes�restless�from�the�tranquil�state,�creation�begins.�In�the�order�of�creation,�sound�(sabda,�or�the�sound�of�Om)�is�produced�first�from�the�soundless�state�(eternal�Tranquility).�Now�from�sound,�as�a�corollory�state�in�an�orderly�manner�produced�are�air,�then�fire,�water,�and�earth.

From�the�vibrational�level,�ethereal�(ether),�gaseous�(air),�sub-gaseous�(fire),�liquid�(water)�and�solid�(earth).

The�tranquil�breath�rests�on�the�seventh�day�solidifying�the�creation.

If�the�centers�are�counted�from�the�head,�the�coccygeal�will�be�the�7th�center.

Gen.�2:2�“And�on�the�seventh�day�God�ended�His�works�which�He�had�made:�and�He�res

Page 2: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

ted�on�the�seventh�day�from�all�His�work�which�He�had�made.”

The�entire�spectrum�of�meditation�regardless�of�any�discipline�is�to�attain�Eternal�Tranquility�(sthirattva),�to�go�back�in�the�reverse�order�to�dissolve�from�the�lowest�state�of�vibration�beginning�with�earth.

That’s�why�in�ordinary�perception�in�yoga�discipline�the�readers�find�the�references�to�awaken�the�Kundalini�at�the�coccygeal�center�with�the�spirit�of�the�reverse�order.

But�the�mystery�is,�it’s�in�the�hand�of�the�Master�who�personally�unlocks�the�secrecy�and�instructs�the�disciple�(Kriyanwit)�in�the�original�Kriya�discipline,�to�prepare�for�the�prereverse�order.�With�that�foundation,�it�becomes�easier�to�awaken�the�Kundalini�at�the�base.�Without�this,�it�becomes�enormously�difficult.

The�secret�feature�in�the�Original�Kriya�is�not�to�rush�to�awaken�the�Kundalini�at�the�coccygeal�center.�Rather�a�“Definite�Order,”�is�followed.�It�has�two�parts:

�1.�The�Pre-Reverse�Order,�or�the�Downward�Journey,�and

�2.�The�Reverse�Order,�or�the�Upward�Journey.

The�Pre-Reverse�Order,�or�the�Downward�Journey

The�Pre-Reverse�Order,�or�the�downward�Journey,�is�the�most�secret�aspect�of�the�Original�Kriya.�This�Pre-Reverse�Order�is�not�known�to�the�practitioners�of�traditional�Vedic�Pranayam,�Raja�Yoga�followers,�and�the�practitioners�of�Modified�Kriya�Yoga�(Yogananda’s�teachings).

It�is�called�Pre-Reverse�Order�simply�because�before�the�Reverse�Order�begins�the�preconditions�of�the�Pre-Reverse�Order�of�the�Original�Kriya�must�be�practiced�to�prepare�the�“grounds�and�foundation”�for�approaching�the�Kundalini�Energy�to�awaken�at�the�base�of�the�spine.

In�preparing�the�Pre-Reverse�Order�Journey,�the�Kriyanwit�(male)�or�Kriyanwita�(female)�practices�certain�definite�mudras�and�Kriyas�which�is�the�first�step�of�Kriya;�often�Lahiri�Mahasay�referred�to�these�as�the�First�Kriya.

Speaking�of�the�First�Kriya,�it�would�be�pertinent�to�clarify�something�here;�a�misunderstanding�arises�especially�in�the�minds�of�many�modified�Kriya�followers�regarding�reference�in�a�letter�of�Lahiri�Mahasay�to�the�First�Kriya.�One�of�the�special�features�of�Lahiri�Mahasay’s�teaching�was�to�keep�the�practice�of�Kriya�secret;�in�that�way,�the�seeker’s�dedication�and�sincerity�are�increased�to�help�destroy�his�ego.

In�this�connection,�the�author�felt�to�make�it�clear�about�Lahiri�Mahasay’s�following�letter�written�to�one�of�his�disciples.

Letter�Number�29

Lahiri�Mahasay�replied,�“All�(complete�Realization)�can�be�attained�by�the�First�Kriya;�only�sincerity�is�needed.

“The�After-effect-poise�of�Kriya�and�addiction�are�there�at�the�very�first�Kriya.�Go�on�practicing�Kriya.

“Do�not�worry�for�anything.�Whoever�will�keep�attention�on�Gurudev,�Guru�will�keep�his�attention�on�that�disciple.�If�the�disciple�does�not�keep�attention,�who�wi

Page 3: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

ll�notice�the�attention�of�the�Guru?”

To�maintain�the�secrecy,�Lahiri�Mahasay�used�previously�instructed�“codes”�to�communicate�with�his�disciples:�For�example,�if�he�said,�“Om�mantra,”�it�did�not�mean�simply�the�chanting�of�Om,�or�the�Om�technique,�as�some�propagate.�It�has�built-in�secret�code;�it�meant�practicing�the�Dwadasakshari�Mantra,�the�Twelve-accented�Mantra,�which�requires�special�instruction�given�personally�by�the�Gurudev.

In�replying�to�the�letter,�Lahiri�Mahasay�mentioned�the�“First�Kriya.”�It�did�not�necessarily�and�literally�mean�Kriya�number�1�alone.�The�reference�of�Kriya�number�1�means�the�First�Step,�or�the�entire�package�which�includes�the�following:

�1.�Mahamudra,

�2.�Talabya�Kriya�or�Khecharimudra,

�3.�Navi�Kriya,

�4.�Kriya�number�1�(some�call�it�Kriya�Proper),�and

�5.�Yoni�Mudra�(not�Jyoti�mudra�as�some�propagate).

This�is�the�definition�of�the�First�Kriya�according�to�Lahiri�Mahasay.�It�is�pertinent�to�mention�here�that�the�practice�of�Talabya�Kriya,�or�Khecharimudra,�by�raising�the�tongue�to�the�head�tranquilizes�the�air�and�connects�the�seeker�with�his�eternal�Master,�the�cosmic�state�of�Consciousness�of�Kutastha,�qualifying�him�to�be�able�to�practice�the�Kriya�of�the�Sthira�bayu�[Tranquil�Breath].

Thus�after�being�successful�of�the�above-mentioned�five,�especially�the�Talabya�Kriya�or�Khecharimudra,�then�and�only�then�is�Thokkar�Kriya,�the�Kriya�of�the�Tranquil�Breath,�[Sthira�bayur�Kriya],�the�Second�Kriya,�instructed�personally�by�the�Guru�in�the�Original�Kriya.��The�Second�Kriya,�or�Thokkar�(striking)�Kriya,�is�to�cross�the�knot�at�the�dorsal,�or�the�heart,�in�the�Pre-Reverse�Order�to�march�on�towards�to�the�coccygeal.

That�is�why�in�the�original�Kriya�tradition�the�Omkar�Kriyas�are�not�introduced�until�the�Kriyanwit�is�successful�in�Talabya�Kriya,�or�Khecharimudra.

Whoever�practices�Omkar�Kriyas�without�being�advised�by�a�permitted�Master�in�the�practice�of�Khecharimudra�and�without�succeeding�in�this�practice�is�neither�following�the�Guru-Param-Para�nor�the�original�Kriya�tradition.�For�example,�the�Pre-Reverse�Order�is�not�followed�in�the�Modified�Kriya,�and�as�a�result,�the�question�does�not�arise�for�introducing�the�Second�Kriya�and�so�on�and�so�forth.�Needless�to�say,�such�a�practice�is�in�vain�because�the�“foundation�is�not�made”�in�the�proper�and�righteous�way.

It�should�be�pointed�out�that�quite�a�number�of�people�in�the�Original�Kriya,�practice�the�second�Kriya;�the�third�Kriya�practitioners�are�few,�the�fourth�Kriya�practitioner�is�rare�and�the�fifth�Kriya�practitioner�is�very�rare.�Only�a�couple�of�Masters�(gentlemen)�remain�who�are�capable�of�teaching�the�entire�Original�Kriya�today.

The�Scriptural�Reference�of�the�Pre-Reverse�Order

The�scriptural�reference�of�the�“Pre-Reverse�Order”�is�pointed�out�by�Lahiri�Mahasay�himself�in�the�following�verse:

Chatuspat�sakalo�dharma�Satyanchaiba�krite�yuge.

Page 4: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

Nadharmenagama�kaschinmanusyan�pratibarttate.�Manu�Sanghita�1:81

The�verse�says,�“Dharma�or�religion�is�divided�into�four�steps:

�“1.�Raising�the�tongue

�“2.�Crossing�of�knot�of�the�dorsal�center

�“3.�Crossing�of�knot�of�the�navel

�“4.�Crossing�of�knot�of�the�coccygeal�center

“These�are�the�four�steps�of�religion.”�Manu�Sanghita�1:81�Commentary�by�Lahiri�Mahasay.

Perhaps�keeping�in�mind�the�above�verse,�Lahiri�Mahasay�regrouped�(did�not�modify)�the�entire�Kriya�discipline�of�one�hundred�eight�(108)�steps�of�Original�Kriya�into�four�steps�as�he�received�from�Mahamuni�Babaji�at�Dunagiri�Hill,�Himalayas,�in�1861.�As�mentioned�before,�the�“first�step�is�referred�to�as�the�first�Kriya�and�it�includes�the�five�definite�mudras�and�Kriyas�that�he�received�on�the�very�first�day�he�was�initiated.”

Because�of�this�regrouping�into�four�steps,�Lahiri�Mahasay�kept�Kriya�teaching�strictly�Guru-param-para�(personal�relationship�with�the�Master�and�disciple)�in�accordance�with�the�Vedic�tradition.�He�gave�Kriyas�according�to�the�needs�of�a�Kriyanwit�and�advised�to�keep�them�secret;�thus�he�justified�the�regrouping�and�for�this�reason�remembering�Babaji’s�advice,�he�also�warned�not�to�develop�organizations�around�the�teachings�of�Kriya.

The�practitioners�of�modified�Kriya�are�totally�unaware�of�this�“Definite�Procedure”�and�“Definite�Order.”

It�should�be�mentioned�here�that�in�the�Original�Kriya,�there�is�no�standardization�of�Kriya�numbers.�The�present�author�received�Purna�Kriya�(complete�Kriya)�from�Mahamuni�Babaji�at�Dunagiri�Hill,�Himalayas�in�1976.

Thus,�in�the�Original�Kriya�instead�of�starting�from�the�coccygeal�the�attempt�is�made�through�the�practice�or�Talabya�Kriya,�or�Khecharimudra,�to�open�the�knot�of�tongue�(jioha�granthi�veda)�first�at�the�throat.�It�brings�multiple�benefits�because�of�attainment�of�the�following:

�1.�Sthir�Bayu,�Tranquil�Breath,�and

�2.�Connection�with�the�eternal�Master.

Let�us�see�what�Lahiri�Mahasay,�the�polestar�of�Kriya,�had�said�in�connection�with�the�“Pre-Reverse�Order.”

Khecharimudra�or�Talabya�Kriya�for�Tranquilizing�restless�Breath

Lahiri�Mahasay�said,�”It�seems�there�is�another�uvula�above�the�uvula.�When�the�tongue�touches�the�root�of�the�upper�part�of�the�skull,�then�a�cold�sensation�is�felt.

�“Om�One.�It�is�felt�as�if�the�tongue�is�being�raised�perfectly�and�breath�comes�to�a�standstill;�I�(Lahiri�Baba)�felt�as�though�it�was�straight.�The�tongue�went�to�the�nostrils�and�the�Voidness�of�outside�is�found�inside�also.�Some�indication�of�eternal�Tranquility�is�acquired�and�even�greater�than�this�house�[the�abode�between�the�Eyebrows]�is�seen,�very�clearly.

Page 5: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

“When�the�tongue�arrives�between�the�eyebrows,�then�the�tip�of�the�tongue�closes�the�hole�of�the�upper�side,�and�the�central�portion�of�the�tongue�touches�the�central�part,�while�the�root�of�the�tongue�touches�the�bottom�portion.�At�this,�the�outward�air�of�breath�becomes�completely�tranquil.�He�to�whom�this�has�happened�is�fortunate.”�Babaji�Volume�II,�Lahiri�Mahasay,�p�99�-101.

Now�equipped�with�the�Sthir�bayu�(Tranquil�Breath)�and�with�the�blessings�of�the�eternal�Master,�the�Kriyanwit�proceeds�downwards�to�the�coccygeal�center.

As�mentioned�before,�“Pre-Reverse�Order”�of�the�practice�of�the�Original�Kriya�is�unknown�to�the�practitioners�of�traditional�Vedic�Pranayam�and�to�the�followers�of�Rajayoga�as�well.�This�is�in�fact�the�most�secret�aspect�and�unique�feature�of�the�Original�Kriya.

The�Scriptural�Reference�of�the�Complete�Procedure:

the�Pre-Reverse�Order�and�the�Reverse�Order

Lahiri�Mahasay�further�explained�this�“definite�procedure�of�Original�Kriya”�or�“the�Pre-Reverse�Order�and�the�Reverse�Order”�in�the�following�verse�in�the�Sankhya�Sutras�of�Sage�Kapil:

Sarbesu�prithibyupadanamasadharanyadayamupadesa�purbabat.�Sankhya�Darsan�6:102

The�Pre-Reverse�Order,�the�Downward�Journey

“By�the�practice�of�Kriya�[the�three�knots�described�below]�are�crossed�in�the�following�order,�starting�from�throat�to�coccygeal:

�1.�Jioha�or�[tongue�at�the�throat],

�2.�Hridaya,�or�[dorsal,�at�the�chest],�and

�3.�Navi�or�[at�the�navel].

“[The�coccygeal�center]:�Then�at�the�muladhar,�or�the�coccygeal�center,�the�bayu,�or�breath,�becomes�sthira,�or�tranquil.�Then�all�aloukik,�mysterious�things,�happen.

�[It�must�be�mentioned�here�that�in�order�to�attain�sthira�bayu,�or�tranquil�breath,�at�the�muladhar,�or�the�coccygeal�center,�one�needs�first�to�cross�the�“three�knots”�and�“in�a�definite�order”;�that�is,�first�the�jioha�granthi,�or�tongue�at�the�throat,�second�the�hridaya�granthi,�at�the�chest,�and�third,�the�navi�granthi,�at�the�lumbar�center;�only�then�does�the�sthira�bayu,�or�the�tranquil�breath,�arrive�at�the�coccygeal�center,�or�muladhar.

[Thus�all�the�panchabhutas,�elements,�have�to�pass�through�the�coccygeal�center.�That�is�why�the�muladhar�center�is�so�very�important.

[Surprisingly,�it�(sthira�bayu,�or�tranquil�breath)�generates�at�the�throat;�it�then�moves�down�from�the�tongue�or�the�throat�with�inner�sound�(sound�of�Om)�towards�the�anahat,�or�the�dorsal�center;�then�crossing�it,�it�moves�to�the�next�center�down,�the�lumbar,�and�crossing�through�it,�it�finally�arrives�at�the�coccygeal�center.�Now�tranquil�Breath�backs�up�again�with�the�rising�Kundalini�Power�with�it.�This�is�the�process�of�how�the�Kundalini�is�awakened�in�the�Original�Kriya.

Page 6: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

�[He�who�does�not�teach�Talabya�Kriya,�or�Khecharimudra,�does�not�teach�the�Original�Kriya�Order�or�Process;�the�example�is�Yogananda’s�teaching.�First,�not�following�the�tradition�of�Guru-param-para,�personally�to�impart�Kriya,�introducing�the�correspondence�course�through�lessons,�and�practicing�sitting�on�a�chair�hanging�the�legs�have�made�the�Kriya�practice�a�child’s�play.�In�addition,�not�following�the�“definite�Order”�of�the�Original�Kriya,�Yogananda’s�teaching�changed�the�very�basic�and�fundamental�special�feature�of�the�Original�Kriya�Approach;�After�all�these�modifications�and�changes,�whether�it�remains�a�Kriya�discipline�at�all�is�an�open�question.]

The�Reverse�Order,�the�Upward�Journey

“[The�sacral�center]:�[During�the�process�of�backing�up,�through�muladhar�only�when�Sthira�bayu,�or�tranquil�breath�comes�to�sadhisthan,�or�the�sacral�center,�and�becomes�sthira,�or�tranquil,�can�those�aloukik,�extraordinary�things�[or�the�happenings]�be�understood.

�“[The�lumbar�center]:�When�the�bayu,�or�air,�becomes�sthira,�or�tranquil,�at�the�navel,�or�the�lumbar�center,�then�aloukik,�mysterious�things,�are�seen.

“[The�dorsal�center]:�When�the�bayu,�or�air,�becomes�sthira,�or�tranquil,�at�the�hridaya,�or�the�dorsal�center,�then�one�hears�ten�type�of�anahat�sabda�[sound�of�OM].�For�this�reason,�the�sages�in�the�past�did�not�appreciate�musical�instruments.�[Because�they�found�far�more�greater�attraction�to�the�sound�of�Om,�inner�sound.]

“[The�cervical�center]:�When�the�bayu,�or�air,�becomes�sthira,�or�tranquil,�at�the�throat,�or�the�cervical�center,�then�through�the�divine�Eye,�the�very�mysterious�things�of�the�jagat,�or�the�world,�and�the�mahabhutas,�great�elements,�are�seen.

“[The�Ajna�Center]:�When�the�bayu,�or�air,�becoming�beyond�the�five�elements,�that�is,�becoming�tattvatit�[beyond�the�tattvas],�or�elements,�become�sthira,�or�tranquil,�at�the�area�between�the�eyebrows,�then�the�functions�are�done�immediately�according�to�the�ajna,�or�order�[that�is�why�this�center�is�called�the�Ajna�Center].

“Nothing�of�all�these�are�possible�till�the�muladhar�granthi,�the�knot�at�the�coccygeal�center,�is�crossed.

“Thereafter,�all�are�realized�staying�in�the�atom�of�Brahma�which�is�avyakta,�inexplicable.”�Reference�Bhagavad�Gita�6:20-22.

This�process�is�Guru-param-para,�that�is,�Gurubaktragamya,�and�one�has�to�learn�then�directly�from�the�mouth�of�the�Guru�and�not�from�a�representative�of�an�organization.

The�Upward�Journey�to�dissolve�the�elements

Lahiri�Mahasay�again�mentioned�the�Reverse�Order�in�the�following�verse�in�Sankhya�Darsan:

Muhurttveyapi�na�sanghatjogantarang�taranibat.�Sankhya�Darsan�3:13

“Murta�is�Uttam�Purusa�[the�supreme�Person].�It�is�not�like�breaking�the�supreme�Person�to�be�something�else;�rather,�it�is�like�a�boat.�In�other�words,�a�man�may

Page 7: BABAJI the Divine Himalayan Yogi the Origin of Kriya Yoga

�move�from�one�boat�to�another�boat:�there�is�no�change�of�the�man.�Similarly,�if�the�body�changes,�there�is�no�change�of�the�supreme�Person.�He�is�in�all�bodies�present�equally.

“When�can�one�attain�this�supreme�Person?�“When�the�earth�or�soil�enters�into�water;�water�enters�into�fire;�fire�enters�into�air;�and�air�enters�into�sunya�or�Void;�then�one�achieves�the�supreme�Person.

“Now,�whatever�you�do,�whatever�you�think,�all�are�desires�at�the�muladhar�or�coccygeal;�in�other�words,�the�moment�desire�generates,�it�goes�to�the�coccygeal�center�and�is�expressed�through�the�senses.

“When�that�air�goes�to�sadhisthan,�or�the�sacral�center,�and�becomes�sthira,�or�tranquil,�then�buddhi,�or�intelligence,�becomes�tranquil;�when�the�buddhi�becomes�tranquil,�then�the�guna�or�quality�of�the�earth�or�soil,�that�is,�desire,�does�not�stay�anymore.�In�other�words,�when�the�buddhi�determines�(I�know�that)�what�is�the�real�substance,�then�mind�does�not�like�to�go�to�any�other�object;�and�the�wandering�of�the�mind�stops.�When�the�mind�does�not�go�other�places,�then�the�desire�also�stops;�because�it�is�the�mind�that�desires.�If�mind�did�not�desire,�then�all�work�or�actions�could�be�done�by�the�dead�body.

“From�the�sadhisthan,�or�sacral,�when�air�becomes�sthira,�or�tranquil,�at�the�manipur,�or�the�lumbar�center,�then�all�things�begin�to�be�seen�or�revealed;�because�the�air�goes�to�the�navi,�or�navel,�and�mixes�with�the�teja,�or�fire,�which�is�equally�everywhere�in�darkness�and�in�light.�Because�of�our�gross�manifestation,�we�cannot�enter�into�the�sukshma,�or�subtle�thing;�as�a�result,�we�cannot�see�them.�From�manipur,�or�lumbar,�when�air�goes�to�anahat,�or�the�dorsal�center,�and�becomes�tranquil,�then�all�arrive�without�calling�for�or�asking�for�them.

“From�this�anahat,�or�dorsal,�when�air�goes�to�bisuddhakhya,�or�the�cervical�center,�and�becomes�tranquil,�then�Kutastha,�the�inner�Self,�Uttam�Purusa,�the�supreme�Person,�stands�in�front�of�one.�[Then�one�realizes]�that�I�am�neither�doer�nor�enjoyer�at�all;�the�Lord�is�standing�in�front�and�all�work�is�done�according�to�His�orders.�Having�seen�this,�the�false�sense�of�I-ness�and�the�egoism�disappears.

“Therefore,�at�that�time,�Sohang�Brahma,�‘That�I�am�Brahma,’�is�realized.”�Reference:�Bhagavad�Gita�18:61.