Bhagavan has stipulated in the Gita, He had conferred this yoga first to the sun, sun then imparted it to Manu, Manu then gave it to Ikshaku. In this manner Sanatana yoga continues in human society.
Due to the decadence of the age, when this yoga suffers declension, it is then only that Bhagavan Himself marks His Advent in the Human Frame, and causes it’s reviviscence.
First He imparted this to the Sun. Does this imply the sun of the sky? Never. The first manifestation of Static Brahma, Atmasurya was first imparted yoga. Static Brahma is the origin for everything. From this origin initially yoga became expressive to Atmasurya. This Atmasurya is the permanent shelter, in other words the Primordial Cause for the total creation. Duality emanates from here. When this Atmasurya pervades the total macrocosm – creation then it also pervades the human body – microcosm.
Later from this Atmasurya due to augmentation in dynamism the five elements evolved and the microcosm originated from these five elements.
Hence gradually due to enhancement of kineticism the mind originated within the body. This mind only is Manu. The Anahata cakra is the place of origin of the mind.
Later due to further enhancement in vibrations, breath emanated. This breath or breathing motion is Ikshaku. Afterwards external orientation of breath provided sustenance to a living being to live.
Therefore a living being to internalise this external orientation of breath and again superseding breath, mind, Atmasurya through the medium of excellent Pranakarma has to return to Static Brahma.
Thus it purports that this yoga commencing from Atmasurya, the foremost manifestation of Static Brahma prevails alongwith five elements or five great elements till all living beings, or else in short, this Sanatana yoga is inextricably linked amidst the total creation and the Primordial Female Energy.
If this vast macrocosm and the total microcosm are absent, then also this yoga exists and will exist. It is for this reason this yoga is eternal and imperishable.
The notion in vogue in society today is that if several types of sadhanas are observed the Bhagavan can be discovered; thus any form of sadhana desired can be performed – this is an inane and blind statement.
Just as truth or Bhagavan cannot be two, quest for the path and principle of still Pranaic Bhagavan cannot be two or several.
ULTA JAPTI RAMA
Dynamism evolving from still Prana or Bhagavan is gradually augmented giving rise to six cakras. Dynamism gradually enhancing results in the origination of the human form. The path by which man has evolved amidst the present dynamism, observing the same path in it’s reverse course man has to revert to his origin, Still Prana hence Bhagavan, he has to merge himself in that origin. Then he himself will be transmuted into still Prana or Bhagavan.
Thus it follows that the principle and the path are one and this fact is illustrated in Valmiki’s “Ulta Japati Rama” (Rama’s converse invocation.)
‘Rama’ signifies Atmarama or manifestation. Man has evolved following the path within the spinal cord and he has to follow the same path in it’s reverse course from his manifested state to his origin. This is the invocation of Rama conversely. Is there any duffer in the world who cannot pronounce the word ‘Rama’? One who can pronounce ‘Mara’ he surely can pronounce the word ‘Rama’. Valmiki also following the same path reverted along the reverse course and attained soul-knowledge hence enlightenment of statice. Therefore this subject has been explained as “Ulta Japati Rama”.
Only 1 sloka of Gita out of 699 slokas refers to the actual technique of yogakarma:
Apane juhavati Pranam Praneapanam tathapare
Pranapana gati ruddhta Pranayamaparayanah
Apare niyatoharah Pranan praneshujuhavati (Gita 4/29)
This verse implies that some offer oblation of Prana air in the apana air and apana air in the Prana air. By practising likewise through the medium of kevala named kumbhaka, Prana’s motion is arrested denoting that the person concerned becomes as adept in Pranayama. Some others by becoming skilful in pranayama control all the senses and offer oblation of Prana within Prana. or practise Omkara Kriya. This is actual oblation.
We hear of various types of yoga in society today – Bhaktiyiga, Rajayoga, Jnanayoga, Karmayoga, Hathayoga, Layayoga etc. and it becomes difficult to glean the exact truth from amongst several divergent views.
Yogiraj Sri Shama Churn Lahiree has stipulated that whatever in heard about various types of yoga is not at all separate, they are the different steps of the same yogakarma. The eighteen chapters of Gita never expound various yogas, instead when a yogi enters his own body by practising the same yoga action, then he has to ascend several steps in the path of attainment of truth and the realization and description of these steps are Bhaktiyoga, Jnanayoga, Purushottama yoga etc.
Sri Krishna never mentioned about various types of yoga and baffled Arjuna by advising him to do this and that, instead He enlightened Arjuna about the various realizations at various steps through the medium of yogakarma.
At present everyone has deviated from still Prana and dwells in the dynamic Prana. As a result the breathing motion continues till death. Mahamahopadhyaya Yogacharya Dr. Ashoke Kr Chatterjee referred Karmayoga as – “By the means of skillful yoga-action external breathing motion can be made internal and the technique or process through which it is effected is karmayoga. In other words the action which can lead dynamic Prana to still Prana is Karmayoga. Yoga connotes union. The action or process by which union with the Absolute is attained is Karmayoga. What is Kriyayoga is Karmayoga. Karma infers action, action infers Kriya.”
Mahamahopadhyaya Yogacharya Dr. Ashoke Kumar Chatterjee , World Kriyayoga Master says –
Kriyayoga is continuing in our country since aeon, it is also known asBrahmasadhana. From Patanjala Yogasutra, we get reference of it. This is very ancient. After that when Bhagavan Krishna came in mortal frame in Bharata, it’s name got changed to Karmayoga. Karma and Kriya meaning is same. What was kriyayoga in past, Bhagavan Krishna made it Karmayoga. Again at the end of Kaliyuga when same God came in mortal frame as Bhagavan Shyamacharan Lahiri again He made it termed as Kriyayoga. In this way in our country, Kriyayoga or Karmayoga is continuing. And this will continue in the land of Bharata for aeon as it is Brahmasadhana orBrahmavidya.
The sadhana we Bharatiyas do for Bhagavan, one thing gets missed, is the process for emancipation. But if kriyayoga or karmayoga is practised, mokshawill be achieved – ‘Punarjanma na vidyate’ so this kriyayoga is for knowing oneself, to know who are you? See I am human and want to know God (Bhagavan), but I do not know who is God? So it does not benefit us. So, I should know who am I first? Am I Mr.X or Mr.Y or Mr.Z or something else? This is the teaching of Bharata.
Lahiri Mahasaya nicely said, ‘Aap hi ko aap janna, isiko brahmagyan kaheta hai’ i.e. ‘knowing your self is Brahma-knowledge’. O Bharatiyas, who are you? Please know yourself, though you are being God yourself, you are thinking you are human, this is your wrong notion.
See, what our sastra says- ’Amritashyya Putra’, so all are son of Amrita i.e. son of God. So, son of a king is a king, son of erudite is erudite, son of rich will be a rich, in this way, son of Brahma or son of Atma (soul) will be Atma(soul). So, even you are being God yourself, you forgot that and to make you amend is this kriyayoga. This kriyayoga is brahmavidya and is for knowing myself: who I am and from where I have come and where I have to go? It is this. That’s why ‘aap hi ko aap janna isiko brahmagyan kaheta hai”. So who am I, I should know first. Am I a general jiva or part of these ordinary men. In general sense, I am part of ordinary men but who is within this ordinary men, there is I am, again, ordinary men are also within me. That’s why thePrana within everybody is also exists within in me. See in every household you will find dogs, cats, i.e. domestic animals, which Prana is within them? It is the same God (Bhagavan). That is why whatever is visible in this world is full of Prana. In this regard, I will tell you one saying in our Sanatana Dharma:
“Pranohi Bhagavanisah, Prano Vishnu pitamaha, Pranena dharyate lokah, sarvam Pranamayam jagad’
The Prana that is within you, is also within me. All the people listening to me,Prana is within all of them. But bodies being separate, we think that we are Mr. X or Mr.Y or Mr.Z. Actually, it is not so. We are different in Body but inside it is same, like, ten people with ten different bottle gone to river and filled the bottles with water of the river. See this water same, now these bottles are different, but will the water be different as it is filled in different bottles? Again you pour the bottled water in the river, it will be same water. In this way same Prana is within everybody, but containers are different. And based on these containers difference evolves. On the basis of this difference, we think every human being is of different type, someone is murderer, someone is not murderer, someone murders, someone gets murdered by someone, but within both the same Prana exists. That snake and frogs, both of them are enemy to each other, snake eats up frogs, but same Prana is within both of them. We should know this undivided Prana, that’s whatKriyayoga helps us to know.
O Bharata, let us all move towards to know ‘Iti Brahmavidyayam Yogasastre Srikrishnarjuna samvade”, we should strive to know this first, it is the main purpose of kriyayoga. But it is internal, it is about inner aspect, similarly it is within inner realm of the humanity, that is God. If we know Him, we will know Pranakrishna, we will know Atmarama. Similarly, what is there inside father, is same within son, what is there within mother, is within daughter – there is no difference, only body difference. So, kriyayoga is after all is one, and does not acknowledge division. If there is division, there is quarrel. That’s why this kriyayoga can take us away from this division and the main sadhana of Sanatana Dharma, this is Brahmavidya.
From this ordinary people of our country has moved far away due to kaliyuga influence. But our country is very holy country, we have moved far away from this. Nobody teaches this. That’s why Lahiri Baba came and explained this to Bharatiyas that you are ‘Amritashyya Putra’, look at the sayings in sastras and you try to know yourself. You are no different, you all are one, forget the body differences, you try to know you all are one –“Pranohi Bhagavanisah, Prano Vishnu pitamaha, Pranena dharyate lokah, sarvam Pranamayam jagad’ – see same Prana within all. See the ants, any types of animals whether alive or not, same Prana flows within everybody, do pranam to all, know all, then you will be infinite within this world habitat.