Kabir in Light of Kriya – Doha 2

पोथी पढ़ पढ़ जग मुआ, पंडित भया न कोए |
ढाई अक्षर प्रेम का, पढ़े सो पंडित होए ||

Pothi padh padh jag muan pandit bhaya na koye |
Dhai akhar prem ka jo padhe so pandit hoye ||

अर्थ : बड़ी बड़ी पुस्तकें पढ़ कर संसार में कितने ही लोग मृत्यु के द्वार पहुँच गए, पर सभी विद्वान न हो सके. कबीर मानते हैं कि यदि कोई प्रेम या प्यार के केवल ढाई अक्षर ही अच्छी तरह पढ़ ले, अर्थात प्यार का वास्तविक रूप पहचान ले तो वही सच्चा ज्ञानी होगा.

Meaning: Countless people died from reading books/scriptures but none of them became intelligent. He who reads the word love becomes wise.

Explanation: When someone says that -“I have knowledge of x or y”, he means that he has an understanding of something, which is now stored in his memory, and he can recall it instantly. Memory is collectively known as knowledge. So, all knowledge is the memory, and the very word memory means- it is a thing of the past. The present has no memory.

‘Truth’ cannot be something in the past. It is the ‘eternal present,’ and therefore, cannot be stored in the memory, which is a thing of the past, the dead past. ‘Truth,’ on the other hand is in the present, the now, eternally flowing, pulsating with life, and therefore, cannot be touched by knowledge.

The mind, the Keno Upanishad describes, ‘cannot comprehend it.’ It is only when the mind is empty of all the garbage which we carry around in our brains, and when it is quiet and still as it is no longer becoming anything or struggling to acquire, that there is space for the Truth, the ever-present, to manifest.

The doors and the windowpanes, thick with the dark tint of pride and second-hand knowledge, have to be left open for the sweet, divine breeze to enter (Explanation from Shri Maheshwarnath Babaji, adapted from Book “Apprenticed to a Himalayan Master” by Sri M.)

– Amol Bhavsar

Sant Kabirdas in this Doha draws a relationship​ between books (pothi) and pundit (scholar) by making a sarcasm that no one could ever become a scholar by reading books alone since reading​/understanding of a two and a half lettered​ word Prem (Love) alone can make someone a scholar. By stressing on knowing/ understanding love Kabirdas signifies that love as generally understood by common man is no love at all since it is dependent on causes and therefore conditioned and not free and in absence of freedom there can be no possibility of love since knowing love is the awakening of supreme intelligence that makes one absolutely free and compassionate to one and all as violence in express or latent form ceases to find any more place in his life.

Only a person blossoming with love can be termed knowledgeable or scholar since such knowledge helps him in knowing himself as Satchidananda thereby becoming compassionate to everyone around since knowledge of a scholar not in the interest of mankind or living beings is no knowledge at all but at the most heaps of information gathering dust.

Further, all knowledge acquired through books or otherwise are manmade and therefore second hand and non-existential and a person having no knowledge of his existence or the mystery of evolution cannot, therefore, be considered pundit or scholar. In fact, what he thinks as knowledge is but information accumulated in time, stored up as memory and put to use only on demand and therefore purely old and of the past. In fact, it would be wrong to term such gathering of information as knowledge as it is second hand, borrowed and not new for the new/ unknown cannot be known by the application of known but only in a state of absolute stillness when duality ceases.

– Saket Srivastava

Kabir in Light of Kriya – Doha 1

Priya Atman,

As desired by our revered Gurudev Shlokas (verses) from religious scriptures or Dohas (couplets) of Kabir or sayings of illumined masters will be posted on the website. Thereafter, discussions and elucidation of such posts (quotes) may be done by the desirous members in the light of kriya from their own understanding. If found appropriate by Gurudev the said explanations may, later on, be compiled in the form of a book for the larger benefit of mankind. As such, all are requested to explore this opportunity without exception and can contribute in the form of comments.

– Saket Srivastava


Kabir in Light of kriya

Chalti chakki dekh kar, diya kabira roye
Do paatan ke bich mein, sabut bacha na koye

चलती चक्की देख कर, दिया कबीरा रोये |
दो पाटन के बीच में, साबुत बचा ना कोए ||

Meaning: Looking at the grinding stones, Kabir laments In the duel of wheels, nothing stays intact

Explanation by Ashram Members:

Dui Patan here signifies earth (Prithvi) and sky (Akash) and within the ambit of these is all creation and life as also the manifestation of all-natural phenomenon of dualities: day and night, life and death, joys and sorrows, thereby making life forever in motion (Chalti Chakki) and an ever-changing process. Trapped in this duality, whatever we see is perishable. Nothing that we comprehend is eternal.

The Ida and Pingala represent the basic duality in existence. It is based on this that life is created. Without these two dualities, life wouldn’t exist as it does right now. In the beginning, everything is primordial, and there is no duality. But once creation happens, there is duality.

There will always be suffering if energies flow through Ida and Pingala Nadi.
With Kriya Yoga, we bring a balance between the Ida and Pingala and energies enter into Sushumna, where life really begins

–  Amol Bhavsar

Through the example of a chakki in motion that grinds anything caught in between its two patans (stones) Kabirdas signifies that as long as the ‘me’ is caught in dualities like ‘what it is’ and ‘what it should be’ it is bound to suffer as this very conflict keeps it grinding.

This conflict is sourced in the constant comparison that gross mind is engaged by oscillating between past and future but never remaining in this moment or ‘here and now’. Only when a mind is absolutely still can this ‘me’ remain in the ‘here and now’ or this moment and therefore not immune to sufferings​ caused by dualities. However, this stillness​ of mind comes with the cessation of breath due to the pran/pranic energy flowing through susumna instead of Ida and pingla. Else man is bound to suffer being caught in dualities since he hardly knows being alone- a state where there is no conflict.

– Saket Srivastava


Glimpses of 83rd Birth Celebration of Shri Maheshwari Prasad Dubey

83rd Birth Anniversary of Maheshwari Prasad Dubey Ji

On 6th January 2019, Raj Yoga Kriya Yoga Mission celebrated the 83rd birth Anniversary of Param Guru Shri Maheshwari Prasad Dubey Ji. According to the Gregorian calendar, the actual birthdate is 4th January, though mission celebrates this day on Sunday which falls near to actual date so that all devotees can come and receive the grace of Param Guru.

The celebration cum seminar had the following programmes:

  1. Lamp Lighting
  2. Flower offering to thy lotus feet of Dubey Ji
  3. Vishnu Sahasranama (recited by Ashram female devotees)
  4. Remembering Dubey Baba(reminiscences shared by the direct disciples)
  5. Talks and experiences (by Ashram Devotees)
  6. Question answer session on Kriya with Sangha Guru Dr. Sudhin Ray
  7. Closing ceremony and refreshment distribution.

The event started with lighting a lamp before the image of Param Guru Dubey Ji. Our Gurudev lead the ceremony along with guests. After this all ashram devotees offered flowers on Dubey Baba’s image.

The next program was the recitation of the Vishnu Sahasranama from the Anushasana Parva of the Mahabharata. This musical presentation of 1,000 names of Lord Vishnu was curated by Dr. Oindri Ray, along with the other female devotees of the mission. With the Vedic chant, the entire auditorium reverberated, and the surrounding was infused by the energy. Dr. Ray also explained how Vishnu Sahasranama could help you achieve calmness and help you to concentrate during Kriya.

3. Vishnu Sahasranama (recited by RYKYM devotees)

Then came the most awaited juncture of the event –  the experiences of the direct disciples of Param Guru.

Dr. H.N. Bhaduri Remembering Dubey Baba
Dr. H.N. Bhaduri (Disciple of Shri Dubey Baba)

Our first speaker was Dr. H.N. Bhaduri. Dr. Bhaduri is a cancer specialist and one of the foremost disciples of Dubey Ji, who got initiated in Kriya during 1980’s. Dr. Bhaduri remembered Dubey Ji in these words – “ Gurudev always used to say, “Don’t waste a day without doing Kriya. Do your Kriya faithfully everyday and you will achieve everything which is meant for you”. I did as he said and am still following his commands. I had an ailing father and mother at home to whom I needed to nurse every night. Being a doctor and son, it was my duty to serve them, but my Guru’s command was also important. So, after finishing my duties at night, I sat for Kriya Meditation around 3 A.M., I’m following this timing till today. I had seen many people complaining to Gurudev regarding their inability of doing Kriya, due to lack of isolation at home. Dubeji said “ Do you have space in bathroom? Sit at any corner there, and do your Kriya. Do not give me excuses. “

Dr. Bhaduri further said – “Dubeyji told me, I have chosen Sudhin to carry out my work when I will be gone. I will not give you this responsibility because your profession needs more sincerity towards your patients.  Sudhin is a man of unlimited capacity. He can take care of the Kriya Initiation responsibility, and bring thousands of seekers to Kriya.”

The entire auditorium reverberated with an applause, when Dr. Bhaduri finished his speech.Indeed his words were gems, and we were so fortunate to listen to him in person.

Shri Manas Chaudhury (Disciple of Shri Dubey Baba)
Shri Manas Chaudhury (Disciple of Shri Dubey Baba)

Our next speaker was Manas Chudhury. He got Kriya Initiation from Dubey Ji during mid-nineties. Manas Ji said, ”When I was initiated, I was not hundred percent convinced about the benefits of Kriya. You can say I was more of an atheist at that time. But when I sincerely started my practice, a new world opened to me. Experiences during Kriya cleared all my doubts, and I am grateful today that Dubey Ji chose me as one of his disciples.”.

After Manas Ji, disciples of Sangha Guru Dr. Sudhin Ray’s disciples, shared their experiences.

Dr. Prosenjit
Dr. Prosenjit sharing his experiences.

Dr.Prosenjit’s experience was quite unique and it is worth sharing. Dr. X said, “ I was associated with Kriya from some time, but somewhere during 2009, I suffered from severe headache and an uneasy experience beyond control. The situation was so severe that if I ever saw any religious symbol, for example, the Ohm symbol written somewhere on a wall, the pain occurred  suddenly. Due to this situation, I stopped doing Kriya. By God’s grace I got the reference of Guruji, Dr. Sudhin Ray. When I met him, I explained that I was initiated in Kriya from another lineage, and ever since I’m practising Kriya, I am suffering from unbearable headache. Guruji took pity on me and initiated me to Kriya during the Guru Poornima of 2018. I later learned that I was not doing steps like NabhiKriya etc. Therefore, as a result of  the faulty method of practice, I was suffering. But after my initiation, I can tell you today that my pain is almost gone, and I am able to do my Kriyas regularly. It is my humble suggestion, do not try to do Kriya on your own, and do not choose your Guru haphazardly. Wrong Kriya practice can harm your body and mind without your knowledge. I am blessed to find Guruji.”

Dr. Oindri Ray
Dr. Oindri Ray sharing her initiation experience.

Dr. Oindri Ray shared an experience which is no less than a revelation. She is the first disciple of our Gurudev. Dr. Ray narrated that, Dubey Baba commanded Gurudev to carry on the initiation of Kriya Yoga. In Dr. Oindri Ray’s words – “Being the first disciple, I witnessed the whole process. Dubey Baba was holding Gurudev from behind, and Gurudev was touching my Kutastha. I saw both Gurudev and Dubey Baba vibrating at a high frequency. That scene cannot be described in words. Dubey baba asked me to close my eyes, and I got my initiation on that day.”

kinkar choudhury
kinkar choudhury Explained the scientific side of Kriya Yoga.

Kinkar Chaudhuri explained the process of scientific side of Kriya. He explained that our body has vagus nerve, which extends from the brain-stem down to our stomach and intestines, stretching to our heart and lungs, and connecting our throat and facial muscles. Kriya yoga practices stimulate these areas of the body and can have a profound influence on the tone of the vagus nerve. In order to ensure an efficient communication between the neurons and a faster propagation of nerve impulses, some neurons are endowed with an insulating sheath called ‘myelin’. The molecular process of the synthesis of the myelin sheath is called ‘myelination’. The main purpose of the myelin sheath is to increase the speed at which the electrical impulses propagate along the myelinated neuron to the next neighbouring neuron. Myelination helps prevent the electric current from randomly leaving the axon, thereby, permitting an agile communication for long-distance signalling, and to sustain such signals.” Kinkar further said, “When we perform Pranayam, a life force through the scientific breathing technique travels upwards and downwards. It stimulates our chakras, and the friction occuring during pranayama helps myelination.

After them, Mr Bikas Kumar, Mr. Piyush, Mr. Srivastav, Mr. Avijoy Mitra, Mr. Vivek and other people shared their experiences.

Gopal Da
Gopal Da showing Kriya Techniques

Meanwhile our dear Mission member and senior Kriyaban Gopal Da was taking session on Kriya practice at the back stage. Gurudev instructed Gopla Da to clear the doubts of newly initiated Kriyabans and show them the correct techniques.

Dr. Sudhin Ray
Gurudev responding to questions on Kriya.

Then came the most important session when Gurudev held the microphone for the question answer session. Our beloved Gurubon, Lopa Mudra Saha, was assisting Gurudev with the questions. The most common question was how to do Kriya in busy life. Gurudev said, “When you are initiated in Kriya it means you have taken up the challenge, and promised to move ahead against all odds of life. It is no less than a battle. If you surrender to your senses, then the war is over. Always remember that this very question was raised by Arjuna in Kurukshetra. When Arjuna had his problem, we are but a common human being, and we also have to face the same question. As Arjuna followed Krishna and became victorious, we must also do Kriya everyday to win our daily battles.”

During this event 8th issue of Ashram Magazine “Anveshan” was also launched by Gurudev.

With Gurudev’s encouraging words, the event was concluded. The devotees took blessings of Gurudev and Guruma, and enjoyed the evening with savoury refreshments.

Few moments from event:

Bhagavad Gita: Chapter 1(Arjun Viṣhād Yog ) Verse 1

arjun vishad yog

ধৃতরাষ্ট উবাচ
ধর্মক্ষেত্রে কুরুক্ষেত্রে সমবেতা যুযুত্সবঃ ।
মামকাঃ পান্ডবাঃ চ এব কিম অকুর্বত সঞ্জয় ।।১

অর্থ-ধৃতরাষ্ট জিজ্ঞাসা করলেন হে সঞ্জয় ধর্মক্ষেত্রে যুদ্ধ করার মানসে সমবেত হয়ে আমার পুত্র এবং পান্ডুর পুত্ররা তারপর কি করলেন।

ক্রিয়াযোগ অনুসারে ব্যাখ্যা : দেহরূপ রাজ্য যিনি ধারণ করে আছেন, তিনিই ধৃতরাষ্ট্র ; মন এই দেহরূপ রাজ্যের রাজা । এই মন অন্ধ কিছুই দেখতে পারে না । বুদ্ধির দ্বারা ভালো, মন্দ বিষয় গোচর হইয়া থাকে ।অন্ধ মনের দৃষ্টি-হীনতা হেতু মন যুদ্ধের বিষয় সঞ্জয়কে জিজ্ঞাসা করছেন । সঞ্জয় অর্থাৎ সম্যক প্রকারে জয় হলে যার প্রকাশ হয় অর্থাৎ দিব্যদৃষ্টি অথবা অন্তর্দর্শন । ধর্মক্ষেত্রে অর্থাৎ এই শরীর; এই শরীরই ধর্মক্ষেত্র এবং কর্মভূমি । কারণ ধর্ম আর কর্ম মিলেই এই শরীর । লাহিড়ী মহাশয় বলিয়াছেন জীবের প্রতি দয়াই ধর্ম |

দয়া, যাহাতে জীবের রক্ষা বা পোষণ হয় । রক্ষা অর্থাৎ স্থিতি , স্বাস প্রস্বাসরুপে প্রাণের যে গতি চলিতেছে এই গতি স্বতঃ রহিত (স্থির ) অবস্থার নাম স্থিতি । অর্থাৎ বিনা অবরোধ আপনা আপনি স্বাস স্থির অবস্থার নাম স্থিতি । এই স্থিতি প্রাণকর্ম বা প্রাণায়াম দ্বারাই সম্ভব এবং সেই ক্রিয়া এই শরীরে হয় তাই শরীরকে ধর্মক্ষেত্র এবং প্রাণকর্মের কর্মভূমি বলিয়া কুরুক্ষেত্র বলা হয়েছে ।

এই শরীররূপ ক্ষেত্রে যুদ্ধার্থী মনের পক্ষিয়গন অর্থাৎ ইন্দ্রিয়গণ , কারণ ইন্দ্রিয়গণকেই মন নিজের বলিয়া বোধ কোরিয়া থাকে । বাক , পাণি , পাদ, পায়ু এবং উপস্থ এই পঞ্চ স্থানই কর্মেন্দ্রিয় ; চক্ষু, কর্ণ , নাসিকা , জিব্হা, ত্বক এই পাঁচজ্ঞানেন্দ্রিয় , এক সাথে এরা দশ ইন্দ্রীয় যারা প্রত্যেকেই (পূর্ব পশ্চিমাদি ) দশ দিকে গতিশীল । মনরূপী ধৃতরাষ্ট্রের এই (১০ * ১০ = ১০০) একশত পুত্র । ইহারাই মনের প্রবৃত্তিপক্ষীয় ।

পাণ্ডব অর্থাৎ সৎবুদ্ধির (পাণ্ডর) সন্তান, পাণ্ডবগণ অর্থাৎ ক্ষিতি, তপ, তেজঃ, মরুৎ , ব্যোম এই পঞ্চ তত্বই পঞ্চ পাণ্ডব ইহারাই মনের নির্বিতিপক্ষই ।প্রাণক্রিয়া আরম্ভ হইলে পঞ্চতত্বের গুণসমূহ এবং ইন্দ্রিয়গত সমবেত হইয়া কি করিলেন , তাহাইদিব্যদৃষ্টির সাহায্যে অন্ধমন জানিতে চাহিতেছেন ।।১
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||

भावार्थ : धृतराष्ट्र बोले- हे संजय! धर्मभूमि कुरुक्षेत्र में एकत्रित, युद्ध की इच्छावाले मेरे और पाण्डु के पुत्रों ने क्या किया?॥1॥

क्रियायोग के अनुसार व्याख्या: देहरूपी राज्य को जो धारण किए हुए है वो धृतराष्ट्र है | मन इस देहरूपी राज्य का राजा है , यह मन जन्म से ही अँधा है और कुछ भी देखने में अक्षम है | यह मन बुद्धि की सहयता से विषयों का भोग करता है | अपनी दृष्टीबाधिता के कारण मन युद्ध के विषय में सञ्जय से जिज्ञासा कर रहा है | सञ्जय अर्थात दिव्यदृष्टि या अंतर्दर्शन की शक्ति | धर्मक्षेत्र अर्थात ये शरीर ; यह शरीर ही हमारा धर्मक्षेत्र और कर्मभूमि है , धर्म और कर्म से ही इस शरीर का अस्तित्व है | लाहिड़ी महाशय ने दया को ही धर्म की संज्ञा दी है |

दया वो कर्म है जिससे जीव की रक्षा एवं पोषण होता है| रक्षा अर्थात स्थिति, प्राण श्वाश-प्रश्वाश रूप में गतिशील है और जब इसकी गति स्वतः स्थिर अवस्था को प्राप्त होती है उसे स्थिति कहते है | प्राण को स्थिर करने का एकमात्र उपाय है प्राणकर्म या प्राणायाम | इसी प्राणायाम क्रिया के कारण ही शरीर को क्रियाक्षेत्र या कुरुक्षेत्र कहा गया है |

इस शरीर क्षेत्र में युद्ध की अभिलाषा रखने वाले कौरव अर्थात इन्द्रियगण | यह मन इन्ही इन्द्रियों को अपना समझता है और सदा इनके वशीभूत रहता है | वाक्, पाणि, पायु, पाद, उपस्थ ये पांच स्थान कर्मेन्द्रियों का हैं | चक्षु, कर्ण, नासिका, जिह्वा, त्वक् ये पांच ज्ञानेन्द्रियाँ है | कुल मिलाके ये दस इन्द्रिया (पूर्व , पश्चिमादि ) दसो दिशाओ में गतिशील है | मन रूपी धृतराष्ट्र के ये (१० *१० =१०० ) सौ पुत्र है | ये कौरव मन की प्रवृत्तिया हैं और मन इसी में सदा मग्न रहना चाहता है |

पाण्डवगण अर्थात पाण्डु (सतबुद्धि )की संतान, पाण्डवगण पृथ्वी, तप , तेज, मारुत , व्योम ये पंचतत्व ही पांडव के रूपक है | ये मन की निवृत्तिया है | क्रियायोग के दीक्षा के उपरांत साधक प्राणकर्म /प्राणायाम का अभ्यास करना प्रारम्भ करता है जिससे मन की चंचलता प्रारम्भ में बढ़ती है और वो अंतरमुखि होकर अपने इन्द्रिय रूपी पुत्रो और पंचतत्वों के मध्य चल रहे युद्ध की स्थिति के विषय में दिव्यदृष्टि से पूछता है |
dhṛitarāśhtra uvācha
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya ||1||

Meaning: Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?

Explanation accordding to Kriya Yoga: Dhṛitarāśhtra, the blind king, is ruler of bodily kingdom. Here mind (mana), is allegorically represented as Dhṛitarāśhtra, who upholds the kingdom of senses. The mind considered as blind because it cannot see anything without the help of senses and intellect. Blind from birth and bereft of spiritual wisdom, Dhṛitarāśhtra turns to Sanjya (one who has conquered himself) for an unbiased report on current development in Kurukshetra, here Sanjaya allegorically represented as divine-insight. Dharma-kṣhetre (field of righteous battle) and Kurukshetra (field of action) allegorically signifies as inner physical body. According to Lahiri Mahashaya having compassion for all being is real Dharma.

Compassion protect and nurture all living beings without exception from their suffering. According to Kriya one should develop self-compassion first, which eventually transform into the compassion for others. Here protection means reaching a state of stillness, when breath flows through body without any effort. Through proper practise of Pranayama (conscious awareness of breath) one can achieve a breathless state. This Pranayama happens within our body that is why it called Kurukshetra (field of action).

Competing in Kurukshetra are two opposing forces: offspring of discriminative intelligence (Buddhi/Pandu) and sense conscious mind (Dhṛitarāśhtra). The five karmendriya (‘organ of action’) or active-senses are vak-tattva: speech (voice), pani-tattva: grasping (hands), pada-tattva: walking (feet), payu-tattva: excretion (anus) and upastha-tattva: procreation (genitals). The five sense organs are eyes, ears, tongue, skin, and nose. Together they are 10 senses which are always active in 10 direction (North - उत्तर - Uttar, East - पूर्व - Purva, West - पश्चिम - Pashchim, South - दक्षिण - Dakshin, North-East - ईशान - Ishanya, South-East - अग्नि - Agneya, South-West - नैऋत्य - Nairutya, North-West - वायु - Vayavya, Skywards - ऊर्ध्व - Urdhwa/ Akash, and Downwards - अधरस्त - Adharastha/ Patal ; comprises (10*10=100) hundred sons of Dhṛitarāśhtra. Kauravas represented as pravritti, inclination towards worldly enjoyment.

Sons of Pandu (Pandavas) represent 5 elements; ether, air, fire, water and earth. Pandavas upholds righteous principal of nirvritti (renunciation of worldliness). After kriya initiation, as soon as the spiritual aspirant tries to meditate; sense organs retaliate, which are then confronted by self-control and discrimination, and the battle begins.