KRIYA YOGA VIGYAN

by Swami Nityananda Giri

In the views of Lahiri Mahasaya, the components of Kriya Yoga could be classified in
several ways, such as: Mahamudra, Pranayama, Kechari Mudra, Nada Shravan
(perceiving Nada) and Yoni Mudra. They seem to be a totality of yogas. When we
analyze these components as per the views of Lahiri Mahasaya, we find that the goal of
all these yogas is the emancipation of the life system in its totality. This is named as
Kriya Yoga by Lahiri Mahasaya.

The functions of the Ida and Pingala in our body leads to the Inhalation &
Exhalation of the breath. When we inhale, it is due to the function of the Ida; and
when we exhale, it is due to the function of the Pingala. When we observe the two
actions, we see that there comes a state of stability twice in the cycle: once when the
air enters and again when it goes out. A stage of stability exists between these two
stages. This leads to an understanding that behind Ida and Pingala, there is stability.
The more the Sadhaka puts his mind in these stages of stability, more enlightenment
comes forth and Raja and Tama Gunas are depleted more and more.

Mahamudra
First bend the left leg and place under the anal region. Then extend the right leg and
hold the foot of the extended leg by both hands firmly and then bending the head
forwards, touch it on the leg. Do the same with the right leg. Then repeat the above
with both legs extended. This is to be done systematically.

The practice of Kechari is a must before performing the Mahamudra of Lahiri

Mahasaya. After performing Kechari, through Pranayama, one should do Kumbhaka.
Holding the breath just by Puraka is not the only Kumbhaka. Following the external
breath, the subtle Pranas located in the spinal column have to be arisen up to the head.
In this state, the external flow of the Pranas is stopped automatically. That moment the
mind gets stabilized. This is the real Kumbhaka. This is its second distinction. As per
the scriptures, the Mahamudra has to be practiced in the presence of the stated
Kumbhaka. This is the typical construct of the Mahamudra of Lahiri Mahasaya.

Two results are important. First achievement the joy , and second -- the equimanity of
the breath. How are these effects connected to Mahamudra? When performing the
Kechari and by immersing the mind in the joy so attained and with the controlled
breath, when Pranayama is performed and the subtle Pranas are brought to the twin-
petalled lotus, and when Mahamudra is performed in this state, then the body and the
mind is filled with a brilliant dynamism. When the mind is fixed on this brilliance, it is
concentrated on it. For the Kechari Mudra, when the mind is immersed in this Tejas
(brilliance), the Ananda continues. Because of this flow of an infinite peaceful joy, the
practitioner does not get astrayed. His focus remains on the joy like Ãtmã. If this joy is
missing, then the practitioners may get astrayed for the greed of the Vibhutis, and they
have to do undue labor in the path of the Sadhana. That is why Lahiri Mahasaya has
prescribed the Kechari Mudra even in the Mahamudra.
When concentration is done on the enlightenment that appears forth while practicing
the Mahamudra, the mind gets more and more stabilized towards the spiritual domain.
We must remember that the stability attained in this and in the Kechari are almost alike.
In the advanced practices, there are variations in these Kriyas.

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 The element of the Ananda (peaceful joy) in Kechari, and the element of Tejas
(brilliance of enlightenment) is present in Mahamudra. The final goal of this Mudra is
the stability of this Tejas.

The breath with the upwards movement is controlled by Prãnã; the downwards by
Apãna; and the stable breath is called Samãna. The basic purpose of Pranayama is
to stay in the Samãna breath. The traversing movement gives rise to our activity of
inhalation and exhalation of breath. Thus, these movements are termed as the external
reflection of the activities of Prana and Apãna. To understand the very subtle
movements of Prana and Apãna, it is appropriate to follow the external manifestation in
the form of inhalation and exhalation.
To take help of the gross movements in order to reach the subtle movements is the
rule of a practice. In the Sadhana, the movements of Apãna and Prana should be
considered as the activity of the inhalation-exhalation. When we take the help of
inhalation-exhalation while performing Pranayama, there are three things that come to
the fore – Puraka, Kumbhaka, and Rechaka. The breath received is called Puraka. The
one expelled is called Rechaka, and the middle of Puraka-Rechaka is the Kumbhaka. In
order to understand Pranayama, we must discuss about puraka, rechaka, and kumbhaka.
The yoga scriptures have detailed descriptions on this. In the scriptures, the Ida nãdi is
called the Chandra nãdi or the Soma nãdi; Pingala is called Surya nãdi, and Sushumna
is called Agni nãdi. When breath flows through Chandra nãdi, cool feeling is perceived,
because the nature of the moon is coolness.
At this juncture, we must remember one principle, that whatever words are used in
the scriptures of the society of yogis, they are experiential and they all expect an
experience. The words that are used to show the external meanings of the inner
perceptions of the Sadhana, they all are capable of expressing the experience in some
way. Ida means Chandra or Soma.
All Sadhakas of Pranayama can support the experience of coolness that occur when
the breath is received. Thus, with this feeling of coolness, it is expressed that the moon
is flowing through it. This is also the secret of Puraka. When this inhaled air is
expelled, then with the mental involvement, it feels warm. This experience allow
Pingala to be called Surya nãdi. In the external world as the sun is warm and the moon
is cool, thus, it is said that during Puraka, Soma is inhaled and rejuvenates the whole
body. While in Rechaka, the Surya is expelled and with it all toxins in the body are also
expelled. This is the secret of Rechaka. In the scriptures it is mentioned that in the
middle of the Rechaka and Puraka, in the relative proportion, obtaining the breath, one
should be filled like a Kumbhaka (a spherical vessel made up of mud to store water). In
the state of Kumbhaka, the stability of breath is assigned to Samãna air.
This stability is present in the Sushumna nãdi. In the above thoughts the secrets of
Puraka, Rechaka and Kumbhaka are revealed as per scriptures. Now we shall discuss
the deep secrets in the views of Lahiri Mahasaya. We have to see how the elements of
Puraka, etc., could be interpreted in the light of the expressions, such as, "Apãne
Juhayati Pranam Prane_Apãnam Tathã Pare", and how practitioners enter the spiritual
domain in a very natural way by following these instructions. Here we discussed about
the activity of Prana and Apãna. Here we shall also discuss about the inhalation and the
exhalation process. If we are able to transform these aspects in our viewpoint, then
secrets shall be revealed.
At the time of Puraka, the cold air is received and the warm air is expelled in
Rechaka. The state in-between when Rechaka and Puraka are stopped is Kumbhaka.
This is explained in the scriptures as, "Apãne Juhayati Pranam", this stanza in Gitã has
deep meanings contained in it, and which is explained by Lahiri Mahasaya. When

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Sadhakas enter the Sadhana path by doing Kriya of the Pranas, then following the Ida
nãdi, and thus by following the cool sensation, the Prana-shakti is taken up in the spinal
column.
When the cold air enters the body, that point of time, the mind that has been moving
into the lowest realms, should be carefully put into action. This is to take the mind to
the domain of consciousness with the ascending movement of the Prana-shakti. When
the mind and Prana touch the twin-petals lotus and the cold air already filled up the
space completely, then by nature, the cold air tries to go out. This time the mind plus
Prana should be let flown into the outgoing stream of air. This release of the upwards
moving Pranas into the downwards going apãna is called the sacrifice of the Prana vãyu
into the apãna vãyu. When the terminal point at Muladhara is reached for the
downwards moving air, then by nature the air tends to flow in. This point of time, with
the entry of air, the mind has to be released from the downwards movement, and put
into an ascending movement. This is called the sacrifice of the apãna vãyu into the
Prana vãyu. If Sadhakas may contemplate with an insight, they will realize that
streaming of the subtle higher energies merged with the lower energies alongwith the
mind is the fundamental secret of Pranayama.
This is also the secret of Puraka and Rechaka. But this is not all. After this effort the
state of Kumbhaka has to be achieved. In many scriptures the meaning of Kumbhaka
has been explained as the stoppage of vãyu, but that is also only from an external view.
This is not the natural secret of Kumbhaka as given in the Gitã. The one described there
is attained naturally. Any sort of physical effort is not required in it. When with the
above stated cycle, puraka is performed and the external air is received in, and then this
is exhaled.
When we critically examine both these streams, we may see that there is no
difference in them in the very moment when the air is neither being exhaled nor
inhaled. This is so subtle that if we do not focus on it, we may not be able to notice it.
When the movement of the external air is suspended for a moment, the activity of the
mind is also suspended for that moment. It is already explained that the mind had to be
merged with the upward movement and when it reaches the final destination in the
twin-petalled chakra, it wants to descend. While descending it is merged with the
downwards movement. Thus, the dynamic mind stays in the twin-petalled chakra
without a movement for a moment. The moment that is explained above with respect to
the external Prana, and this moment are alike, and we must attempt to accomplish this
moment. The stopping of this moment is called Kumbhakãvasthã.
The more we experience this moment, the greater shall be the kumbhakãvasthã. In
case of Rechaka as well, the same happens, and as the Prana attains that moment, the
mind stays stable in Muladhara. There is no physical force required for this. This only
is called "Kevali Kumbhaka". This stage is stated as the stoppage of movement of
Prana and apãna shakti in Gitã and Pãtãnjali Sutras. In the view of Lahiri Mahasaya, it
is attained in a very natural manner. Now when we contemplate we find that in order to
accomplish any progress in the realm of Sadhana, the practitioner has to obtain the
kumbhakãvasthã, the state of khumbaka, whatever might be his methodology. Whether
through Dhyana or Japa, one has to first reach this stage. The khumbakãvasthã of Yoga
is the foundation of all kinds of Sadhanas. This is the fundamental secret of Pranayama.
Lahiri Mahasaya stated this as Kriya or Kriya Yoga.
We must also understand that Lahiri Mahasaya has used the word ‘Kriya' not only to
denote Pranayama, but in a more comprehensive meaning. Therefore, he termed
‘kutashta darshana' and ‘Kechari' also as Kriyas.

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In order to attain progress in practice in an easy way, he has classified the
fundamental Pranayama in several parts. These are called the First, Second, Third and
Fourth Kriyas.
In all scriptures, before worship and Dhyana, the Pranayama has been prescribed.
Lahiri Mahasaya has incorporated this Pranayama in the Sadhana. The practice of this
is not easy, this is so important that this can not be ignored. In the Yoga Darshan, the
Shruti states: "Tapo Na Param Pranayamaãt Tato Vishuddhir_Malãnãm Diptishcha
Jnãnasyeti"; that means that there is no penance better than Pranayama, all faults are
removed and enlightenment of knowledge is dawned.
All energies of the Prana are latent in the anal region in the form of a condensed
sphere. The power of this Kundalini is extended from thumb of the feet to the tip of the
hair. It rises from the Muladhara up to the center of the eye-brows and touching the
cross-sections, it again meets at the Muladhara.
This alone gives rise to the vibrations to the external airs (Pranas, etc, 5 airs and 49
sub airs) and gives rise to multiple kinds of will power. Kula-Kundilini is governing the
continuous inhalation-exhalation process by pushing the Pranas upwards and pulling
the Apãna down, like an annoyed serpent. From this only, our life force or PranaKriya
is flowing continuously upwards and downwards.
In the midst of the spine, at the Muladhara, this energy is situated in the latent form.
All the parts of the body are stable because of this.
This energy when reach at the heart region, it attains a state of stability, and flashes in
there as a subtle stem of lotus.
This state is called Hamsa. When it arrives at the center between the eye brows and
seen as a ‘bindu', it has a name and a form.

Many practitioners do Japa (repetitive chanting) of Mantras. They do "So-Ham"

mantra. It shall be interesting to note here is the fact that So-Ham is a specific state and
its not the specific mantra. When breath comes out, it makes a sound of ‘Sa' and when
it enters it makes the sound of ‘Ham', thus, in one cycle of exhalation-inhalation, it
makes ‘So-Ham' or ‘Ham-Saha' for once.

When this becomes a continuous awareness, then only one can understand the meaning
of the great words: ‘Tatvamasi' (That You is Me) – That, You and Me bring an even
state of the jiva, and thus, a continuous thought of ‘So-Ham' – So (That) and Ham (is
Me) – the realization that I am Brahma may be achieved.

10 Kechari Mudra

In the Yoga Shãstra is explained that the tongue may be inverted and entered in the
nasal cavity. This is essential for a practitioner of Yoga. Lahiri Mahasaya is extremely
against entering the nasal cavity through dohan and chedan. For the highest of the Kriya
performances, Kechari Mudra is required and he also opines that this Mudra is attained
automatically. This is very surprising.

11 Yoni Mudra

The fundamental objective of this Mudra is the introduction of the cosmic world to the
created world. The creation has been born out of this cosmic world only. The cosmic
consciousness is called the light of the light. This light enlightens the created world.

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Through this Mudra that light is known, and the whole world around us brightens up
with the Brahma-Jyoti. This is a special technique that has been prescribed in the
scriptures. According to Lahiri Mahasaya, despite the distinctive nature of this
technique, it is composed of a few different processes. Therefore this Mudra leads to a
harmonized coordination of these processes in the minds of Sadhakas.

Scriptural Method:
Using fingers, ear traguses, both nostrils, both eyes, and the opening of the mouth are
closed and then this Brahma-Jyoti is seen between the two eyebrows. It is explained in
the scriptures that by merging the mind in this light, Sadhakas can realize the Self.
The scriptures are however silent on the process of merger and the interim stages of the
realization of the Tattwas. In the opinion of Lahiri Mahodaya, the real understanding of
this is attained only when the light of knowledge is dawned.

Lahiri Mahasaya explains:

In its completeness, Yoni Mudra needs Kechari Mudra. Sadhaka should do Kechari
Mudra and bring the subtle Pranas to the Twin-petalled lotus Chakra, and then
subsequently shall perform Yoni Mudra and experience the Brahma-Jyoti. Kechari,
Pranayama and Jyoti Darshan – the three constitute the Yoni Mudra.
Now we shall discuss the Jyoti Darshan, which as is explained by Lahiri Mahasaya,
shall reveal the special organization and the specific aims of the Yoni Mudra, after
having attained the Dharana.
Like the Pranava sound has three levels, Yoni Mudra also presents three levels to
the Sadhakas.
First, during the practice of Yoni Mudra, Sadhaka sees the radiant Jyoti between the
two eyebrows. During this while, he is in a state of astonishment. When this stupor is
subdued, the external perceptions of the Sadhaka are cut-off. Then he reaches the
second stage of the Jyoti Sãdhana. In the second stage the mind gets void of the
external world. A dark dot appears in front of the subtle mind of the Sadhaka. This
bindu is surrounded by a radiant light. This dark bindu is in fact not dark. After this
stage, a stage comes where there is no light and there is no darkness. This is an
unexplainable stage. What seemed dark before now converts into an Absolute
Peacefulness. An undifferentiated stage is achieved, when a subtle mental effort is
made leading to an abolition of the differentiation for all. The Sadhaka sees the light
within the radiance of stirring light in the form of an absolute stillness. There is no
existence of any other thing but an Absolute Stillness in front of him. This is the
supreme and the most desirable goal for the Sadhaka. This Jyoti is the "Jyoti" of a
complete enlightenment.

If any Sadhaka is able to perform 20,736 times Pranayama, it will lead to natural
smãdhi.

However, sitting in one posture in a day & night, this much Pranayama is not possible.
For this, in order to achieve the desired goal performing the stated experiment, the
whole process has been divided in four parts by Yogiraj Lahiri Mahasaya.

First is Bhutashuddhi, second is Omkar Kriya, third is Thokar Kriya and the fourth
one is a Meditational Pranayama.

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The above numbers are solved in the subsequent practices enabling a Sadhaka to
achieve his goal, what Yogiraj termed as 'Paravastha of Kriya'. This is the secret
mission of all Sadhakas. While performing the Sadhana, one gets glimpses of this
Paravastha.

14 The Second Kriya

Only after achieving Kechari Mudra, one is supposed to be fit for the Second Kriya –
Omkar Kriya. This is essentially a Pranayama and the basis is the Vasudeva Mantra --
"Om Namo Bhagavaté Vasudevaya."
When a Sadhaka starts comprehending his awareness one with the mantra then he
becomes omniscient himself. Lahiri Mahasaya states -- Then, do namaskãr to the self !
Sadhakas implant this twelve-lettered mantra in the petals of the chakras. Then, like the
Bhutashuddhi Pranayama, with the rising mind and Prana, the mantra is softly touched.
This is the mantra japam by the mind and the Pranas. Process is repeated with the
downwards movement. Petals are touched one by one on this descent of mind &
Pranas. This is the real svarupa of the Omkar Kriya.
12 Omkar Kriyas are equivalent to 144 Pranayamas. Performing the Omkar Kriya
leads to a stable perception of Anahata sound and a continued practice at this time
makes this sound subtle and subtle till it merges in the space!
It was explained in describing the First Pranayama, that the mind and the Pranas also
become stable twice in the traverse movement. Once in Ajnã Chakra and once in the
Muladhara. In the Omkara Pranayama, the Anahata sound is automatically perceived.
The stability is much more profound that before.

Since in the Omkar Pranayama, the twelve-lettered mantra is implanted on all petals
one-by-one, thereby providing a greater chance to the mind and the Prana to get
stabilized. [the previous Pranayama gives only two chances for attaining this stability.]
This is the objective and result of the Second Kriya.

15 The Third Kriya

Only after perceiving the Nada in the Second Kriya, one becomes eligible for the Third
Kriya. Lahiri Mahasaya has named this Kriya as Thokar Kriya. This Kriya allows the
mind to focus on one Tattwa. The process of concentrating the mind and the Prana in
one Tattwa is nicknamed by Lahiri Mahasaya as 'Thokar Kriya'.
The speciality of this method is that while performing Pranayama, the concentration
has to be established in the heart center.
12 Thokar Kriyas lead to 1728 Bhutashuddhis. 12 Dharana Kriyas generate one
Dhyana. Performing 12 times while remaining in this Dhyana leads to one Samadhi.
This subject shall be touched upon in the fourth Kriya. In the Omkar Kriya the state of
Dharana comes about. This has to be focused in the heart center.

16 The Fourth Kriya

Lahiri Mahasaya has named this process as Dhyana Kriya. In constituting the
methodology for this Kriya, the ascending and the descending movements of the mind
& Pranas, and the kumbhak play important part. The specialty with this method is that
this leads to the multifolds of stability achieved so far in the previous methods.

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 With the super-stable mind if 12 Pranayamas are performed, then this leads beyond
the realms of the super-stability so far achieved in the Dhyana, and the shell is broken.