Guru Purnima is an important festival for all the Kriyāvāns. According to the scriptures, it is also celebrated as Vyas Purnima – the birthday of Vyas deva. Purnima, or a full moon day, is a symbol of completeness. On this day, the disciple can realize completion by offering their lotus heart at the feet of the Guru. The day of Guru Purnima is a rare opportunity to meet the Guru and cover oneself with the showers of his blessings.
This year (2022), on July 13, Wednesday, Raj Yoga Kriya Yoga Mission celebrated the festival of Guru Purnima with great vigor. Due to the pandemic, the Guru Purnima festival had not been celebrated publicly for the last two years. But this year, by the grace of Gurudev, all the devotees and Kriyāvāns got the fortune of Guru Darshan. This year’s Guru Purnima was organized at Jai Krishna Library, located in the heart of Uttarpara, Kolkata. As July 13 was a working day, the ashram management decided to have the ceremony from 4:00 P.M. onwards so that the office-going devotees could get the privilege of getting the darshan of our Gurudev without hampering their regular work routine.
The volunteers of the RYKY mission responsible for decorating the conference hall, reached the venue a few hours before the commencement of the ceremony. A few volunteers were also standing at the main gate of the venue so that devotees from far away may not face any problem finding it. The ashram management had ensured that all covid-related protocols like mandatory wearing of masks and seating arrangements were followed properly.
Gurudev arrived in due time. The program began by lighting the lamp by Gurudev and garlanding the picture of Param Guru Shri Maheshwari Prasad Dubeyji. Along with Gurudev, other devotees also offered flowers to the image of Dubey Baba. After this, the devotees of the mission recited Guru Vandana and Vishnu Sahasranama.
Next on the agenda for the day was the most awaited activity for all devotees – offering the lotus flower at Gurudev’s holy feet. Once Gurudev took his seat on the stage, the devotees queued up to offer flowers and other offerings at Gurudev’s holy feet and receive his affection and blessings.
After the Gurupranam, Gurudev released the English-translated version of Param Guru Shree Maheshwari Prasad Dubey’s book – ‘Kriya Yoga Rahasya’, which is an instrumental source of inspiration for all Kriyāvāns. The English translation of this book has been done at the request of all the devotees who are not proficient in either of the languages – Hindi or Bangla. ‘Kriya Yoga Rahasya’ is already available in Hindi and Bengali, which devotees can procure from the RYKY mission volunteers.
In the next leg of the program, events like devotional songs, violin recital, and a magic show kept the devotees mesmerized. Many Kriyāvāns took this opportunity by coming to the dais and sharing their thoughts related to Kriya, which Gurudev greatly appreciated.
At the end of the program, Gurudev gave a discourse on Kriya Yoga. After this, there was a Q&A session where devotees asked Gurudev some questions related to Kriya, each of which was answered by Gurudev.
Finally, the ceremony concluded with the distribution of refreshments between 6.30 pm to 7 pm.
The Illustrations from the life of Shree Lahiri Mahashaya was first published in the 3rd Edition of Anweshan, July 2020. We are publishing the same in the web format so that devotees can once again drink the nectar of divinely intoxicated events of Lahiri Baba’s life.
The Call of Destiny
Shyamacharan got employed in the Public Works Department at the age of 23. He started off his employment at Ghazipur (Uttar Pradesh), after which he was transferred for work to various places like Mirzapur, Buxar, and Gorakhpur. In November 1868, Shyamacharan received a transfer order to Ranikhet (then a remote town in the Almora district in the Himalayas) as a Head Clerk. A week later, he left for Ranikhet, leaving behind his wife and children with his acquaintance in Varanasi.
In Ranikhet
After a journey of several days, Shyamacharan reached Ranikhet. At that time Ranikhet was a secluded place. The PWD department, which was under then the British government, was carrying out the road construction project for better communication in the hilly terrains. The serene surroundings, pristine environment, and snow-capped peaks could fascinate anyone and Shyamacharan too was enthralled by the extraordinary beauty of Nature. Every day therefore after finishing his daily work, he used to go out for an evening stroll.
The First Meeting with the Master
One day, like every evening, he was on an outing to a quiet place, with some sepoys and peons. Suddenly Shyamacharan felt that someone was calling out his name from a distance. After moving a little further, he saw a young monk, standing atop a small mountain, calling out his name. Seeing Shyamacharan, the monk came down. He told Shyamacharan, “I knew you will come this way, so I was waiting for you at this place. My cave is on the top of this mountain. Come to my cave tomorrow after finishing your office work. “.
Memories from Past Life
After returning to his tent, Shyamacharan spent the entire night thinking about meeting the monk. He had heard how robbers in secluded places rob travelers in the guise of monks. He kept wondering how that monk knew his name. He spent his entire night in this dilemma.
Shyamacharan finished his work early on the second day and set out alone to meet the monk. The path leading to the mountain was through a thick forest. After walking a few miles, Shyamacharan forgot the way. The realization that he was on the wrong track, diminished all his chances of returning to the camp before dark.
Unable to choose the right path, the directionless Shyamacharan sat on a block of rock. Then he heard a voice “Shyamacharan, come here”. Chasing the voice, he reached a cave located at the top of the mountain, where he saw the same monk standing there.
“Shyamacharan did you recognize me?” The monk asked. “This is the same place where you have practiced intense meditation. This tiger skin mat and water pot belong to you. Don’t you recognize these things?”, the monk inquired. Surprised Shyamacharan was unable to remember anything. He replied, “O revered one, I am failing to remember anything; please forgive me”.
The monk then said to Shyamacharan, “Mahamaya made you forget everything but don’t worry, you will recall everything”. After uttering these words, he touched Shyamacharan in a certain way and a thunder-like energy ran through Shyamcharan’s body. After a while, Shyamacharan was able to remember his past lives and recognized the monk as his Guru in his previous birth.
The Initation into Kriya
Shyamcharan’s initiation into Kriya Yoga took place in a cave in the Dronagiri mountain under the Dwarahat mountain range, 15 miles from Ranikhet. After Shyamcharan’s initiation, a new chapter in the world of self-realization began. Shyamacharan was not alone who benefited from this ancient science of Kriya Yoga, but millions of householders and ascetics were too destined to receive this nectar in the coming years.
The Initial Days of Sadhana
After meeting his master in Ranikhet, Shyamacharan was transferred to several places and eventually got posted at Danapur. During his stay in Danapur, he practiced rigorous kriya. During this time, he was so discreet that no one knew about his routine. After finishing the office, he continued to practice Kriya in the quietness of the night. He never let laziness overpower him. This is the reason that an intense practice of meditation could not make him physically weak.
The Kriya yoga technique taught by his Guru became the foundation of Shyamcharan’s life.
In the coming days, after crossing various steps of Sadhana, he was about to transform from a normal householder to Yogiraj, the exponent of Kriya yoga.
Yogiraj: The Ever Compassionate One
One day Shyamacharan, seeing his Sahib (reporting officer) worried, enquired about his agony. He came to know that Sahib’s wife was unwell in England and that her condition was so serious that it was difficult to save her life. Yogiraj, the ocean of mercy was moved by seeing the helplessness of his Sahib. Shyamacharan entered an empty room and went into intense meditation.
After some time Shyamacharan came out of the room and informed Sahib that his wife was now doing well, and he would get her news soon through a letter. The British Sahib did not believe Shyamacharan who had by now become the famous Pagla Babu (the mad one) because of his aloofness. After a few days, the British Sahib received his wife’s letter from England and to his surprise found the content of such letter matched exactly with the words of Shyamacharan.
After a few months, the British Sahib’s wife came to Danapur from England and incidentally one day came to the office with her husband. That was the day when she saw Shyamacharan. She then told her husband that it was that great person, Shyamacharan, who stood by her death bed and it was only by his blessings that she survived the clutches of death.
Sahib too became overwhelmed with reverence by becoming aware of Yogiraj’s supernatural abilities.
Yogiraj’s Meeting with Tailang Swami
The famous homeopathic physician of Varanasi, Gopalachandra Bandopadhyay was a disciple of Yogiraj. Gopal Babu sometimes used to visit the famous saint Tailang Swami, also known as the walking Shiva of Varanasi. One day Gopal Babu along with some of his friends requested Yogiraj to meet Tailang Swami.
Yogiraj agreed. A few days later, Gopal Babu along with Yogiraj reached Panchganga Ghat Ashram to meet the Swami. At that time, Tailang Swami was surrounded by many of his disciples. Shyamacharan was wearing a dhoti-kurta. On seeing him, Tailang Swami got up, ran, and embraced Yogiraj with a big hug. After the greeting was over, both the Mahayogis remained calm and stood for some time in silence. Tailang Swami’s devotees were amazed to see his actions, as he always used to sit in silence.
After some time Yogiraj bid farewell to Tailang Swami. After he left, the devotees asked him the reason for his excitement. The always silent Tailang Swami replied on a slate, “By remaining a householder, He has realized the supreme truth which Ascetics seek by renouncing everything – even their loincloth!”. After this incident, Shyamacharan’s fame spread far and wide.
Kashimoni Devi’s Realization about Yogiraj
Kashimoni Devi was not fully aware of the heights of spiritual progress achieved by her husband in yoga practice.
One day, she woke up at midnight. Unable to find her husband nearby, she started searching for him with the help of a lamp. She saw that in a corner of the house her husband (Yogiraj) was levitating in the void in Padmasana (lotus posture).
Seeing this remarkable feat of her husband, tears started flowing from her eyes. She sat down with folded hands near him and prayed for his forgiveness. She did not know how many mistakes she had committed knowingly and unknowingly over these days.
After some time Yogiraj returned to his normal state. After apologizing for her mistakes, Kashimoni expressed her desire to be initiated in Kriya Yoga. She received initiation from Yogiraj the next day.
Prarabdha: Yogiraj’s Teaching About Life
Yogiraj, accompanied by one of his devotees, Krishnaram used to go every morning to Rana Mahal Ghat to take bath. On that day also, like other days, Yogiraj was returning home after finishing his bath through the narrow streets of Kashi. While walking, he suddenly asked Krishnaram to tear a piece of cloth. Krishnaram could not comprehend his Guru’s word. Both kept walking when just a few steps ahead a brick fell off suddenly from the roof of a house at Yogiraj’s feet that injured his toes due to which blood started oozing. Yogiraj quickly tore some cloth from one part of his garment and started tying his finger, in which he was helped by Krishnaram.
After this incident, Krishnaram asked Yogiraj with folded hands – ” O venerable one if you had a premonition that a brick is going to fall, why didn’t you move from that place? You wouldn’t have got hurt then”.
To this Yogiraj said to Krishnaram with a mysterious smile, “Things do not happen this way. If I had withdrawn that time, then at some other time I would have had to repay this loan with interest. Whatever is destined will have to be borne and the sooner it exhausts, the better.”
The Mystery Behind Yogiraj’s Lone Photograph
Yogiraj did not like his publicity. For this reason, he never agreed to be photographed. However, some devotees decided that it was necessary to have a photo of Gurudev so that the devotees who were staying away could feel the proximity of the Guru through his picture. When Yogiraj came to know that a photographer had been hired, he told his devotees, “What will you do by getting me photographed? In the future, you will abandon your Kriya practice and just worship my image “. However, the devotees remained adamant and eventually, Yogiraj had to agree.
A skilled photographer named Gangadhar came to click the photograph of Yogiraj. In those days, the plate camera was in practice. Finally, Yogiraj sat in front of the camera for getting clicked. So Gangadhar Babu, the photographer, clicked his photo, after which he developed the plate for the picture.
To his surprise, there were pictures of everything within the frame that was captured except Yogiraj’s picture. At first, Gangadhar thought that maybe there was a problem with his camera, that is why Yogiraj’s picture did not get captured, but even after several attempts, the picture could not get captured by the camera. On seeing this, exhausted, Gangadhar prayed to Yogiraj to remove the effects of his illusion (Maya), otherwise, the devotees would be deprived of his picture.
Finally, Yogiraj agreed with a smile, and this time Gangadhar succeeded in taking the photo. Presently, the picture of Lahiri Baba that we are familiar with, is the same picture that was captured by Gangadhar Babu. Apart from this, no other actual captured pictures of Yogiraj are available anywhere.
The Omniscient Master
Once again, Abhaya (a disciple of Lahiri Baba) comes to the Guru’s feet with a wish to become a mother. “Give me a boon so that my newborn survives this time”, she expresses her desire to Yogiraj.
Yogiraj said in a calm voice, “Listen, you will give birth to a girl child, and she will live, but for this, you will have to follow one of my instructions and make sure that there is no mistake in obeying it.”
A light ray of hope arose in her heart. Abhaya thought that if her omniscient guru blesses her, the impossible can become possible. She says in a gratitude-filled voice to her Guru, “I will do as you command”.
The benevolent Shyamacharan said to his disciple Abhaya, “The girl will be born in the first hour of the night. Shortly before the birth of the daughter and till sunrise, you have to keep a lamp lit in the delivery room. But be careful that the lamp should not get extinguished.”
In due course, Abhaya gave birth to a beautiful girl. A lamp was lit as per Gurudeva’s instruction in the delivery room.
But towards the fag end of the night, due to the fatigue of childbirth, Abhaya fell asleep. By this time, the oil in the lamp was about to exhaust and the lamp was almost dousing.
At that time, an astounding incident took place in the maternity room. The door of the room opened with a loud thud. This loud sound broke Abhaya’s sleep. With astonished eyes, she saw that the compassionate Gurudev was standing at the door of the room. She saw Gurudev pointing towards the lamp and saying, “Look Abhaya, the lamp is about to extinguish; replenish the oil at once.” The tired Abhaya got up quickly and replenished the oil in the lamp. By then the compassionate figure of Gurudeva had disappeared from there.
A stream of tears erupted from her eyes as soon as she realized her Gurudev’s benevolence by appearing in his astral body only to keep his word. Later, when Abhaya came to meet her Gurudev, she narrated the entire incident to which Yogiraj replied with a soft smile, “It is your nature not to seriously obey duties. But try not to neglect your duties in the future.”
Relevance of Gita for Kriyabans
Yogiraj Shyamacharan had instructed every Kriyaban to read Gita daily. According to him, Gita, as a true guide, helps a seeker in his spiritual quest. He compared the scripture Gita to the soul of Bharata (India).
In order to spread the message of Gita to the masses, he printed copies of Gita and distributed them amongst the Kriyabans. Yogiraj had explained the verses of the Gita in the light of Kriya Yoga. Every day many devotees and seekers used to come to his house to hear the interpretation of the Gita.
At that time, Panchanan Bhattacharya and other advanced disciples wrote those interpretations and later compiled them in a form of a book, which is available today as “Spiritual Interpretation of the Gita”.
With the auspicious day of Mahalaya marking the beginning of Devi Paksha, each devout mind plunges into the mood of devotion and worship of the Mother. The mood sets in on listening to the legendary “Mahishasuramardini” in the great voices of Bengal broadcasted over the radio every year on the eve of Mahalaya. With the iconic voice of Birendra Krishna Bhadra, the music of Pankaj Kumar Mullick, and scriptwriting by Bani Kumar, this programme has come to occupy a very special place in the heart of every Bengali and all residents of West Bengal. With the ‘Agomoni’, which is celebration on the advent of Devi Durga, the festive mood gets set in on full swing. While people of today’s generation have several other options than radio for entertainment, many wonders as to why even today this programme feels the same refreshing as it has been for several decades ago and has not faded yet from the minds of people. This programme is an iconic composition in its own. Some of the factors that have contributed in its fame making it thus relevant till date are discussed below.
The very first thing about the musical composition is of course the unconventional yet extensive use of Raag Malkauns among other ragas. Being a mid-night Raga, nobody could have thought of using it at ‘Brahmamuhurta’. As the first sound of the conch shell starts fading away, a short tune is heard in Malkauns, followed by the beginning of the invocation of the Goddess- ‘Ya Chandi…….’. It may be noticed that from the very beginning and as the programme proceeds, there is extensive use of Malkauns. It was the pure genius of Pankaj Kumar Mullick to set the composition in this raga. The reason is that Malkosh is not only a midnight raga but also a meditative one. It has in it the quality to transcend both the singer (player) and listener to a highly meditative state. This author came to know about an incident from a Kriyaban in Shri Bhupendranath Sanyalji’s lineage that can be cited as a good example in this context. A friend of this kriyaban, an accomplished classical singer, in her daily practicing sessions of Malkauns used to see sometimes vivid visions of while brilliant light upon closing her eyes. She was not a kriyaban and therefore naturally confused while simultaneously joyful at this. This illustrates the Raaga’s natural potency to elevate one to a sublime level of consciousness.
The Arohana and Avarohana i.e, the ascending and descending structure of Malkauns is such that it can describe or bring out the effect of advent or descent of divine consciousnesses. This effect is also found to a great extent in Tagore’s ‘Anondodhara bohiche bhubone’ which almost directly describes the feeling. Here this same effect makes one aware of the descent of Divine consciousness and the advent of Mother with the beginning of Devi Paksha. This creates the desired effect upon the listeners as they become ready to immerse into the ocean of divine bliss.
The raag is based on the Bhairavi thaat so that there is a feeling of ‘awakening’ in it. With the listeners just up from their beds and the mood of Nature ready to awake with the sunrise, the first tune of the radio sends a message for ‘inner awakening’- ‘Arise for the Mother’s worship, here she comes!’ A good example of this feeling can be found in Nazrul’s ‘Shoshane jagiche Shyama’. As the programme continues Raga Bhairavi is gradually employed to strengthen this effect.
Apart from this, the ragas are used all over the programme in such a way that one can easily relate to the Nature’s mood. It is also worth noticing that the very first part of the narration by Birendra Krishna Bhadra begins with a description of the Nature and does not have any part of Chandi shlokas. This makes the listener more aware of the Nature and for relating to the mood of ‘Agomoni’. Till date the songs ‘Ya Chandi’ (Malkauns, Jhaptaal), ‘Ogo Amar Agomoni’ (Malkauns, Rupak taal), ‘Singhasta Sashisekhara’ (Bhairavi, Kaharwa), ‘Bajlo Tomar Aalor Benu’ (Bhairavi, Dadra), ‘Jaago Tumi Jaago’ (Bhairavi, Kaharwa), ‘Taba Achintya’ (Bibhas Raag; based on Bhairav thaat, Teental), ‘Akhilo Bimane’ (Desi Todi, Jat taal) etc. stand amongst some of the best songs based on ‘Agomoni’.
The technique of repetition is also employed here that many modern composers and music directors do. The continuous use of a tune from the very beginning helps to establish that effect permanently into the mind of the listener. The human mind relates music to a particular thought and every time the tune is heard, the mind gets instantly captivated with the ideas associated with it. This explains why the radio programme has become synonymous with the occasion of ‘Mahalaya’. This effect is known to the practitioners of classical music. The ragas are sung or played based on the main/basic structure with improvisation and other elements being added to create variation. However, these are connected with the same tune and thought. It can be seen here that in between songs and the shloka rendition, extension of each part is done to maintain the continuity of thought and tune and there is no ‘snap’ in between this transition. The ascent and descent of notes in the rendition of shlokas by Birendra Krishna Bhadra is done smoothly creating a wave like effect.
It was also the exceptional creativity of Shri Baidyanath Bhattacharya, popularly known by his pen name Bani Kumar, to make such a script incorporating shlokas and principal ‘angas’ from the Chandi without making it uninteresting and hard to comprehend by common people. The events are laid out as described in the book with shlokas used in proper places. Since the same tone and scale is maintained for the songs, Sanskrit shlokas and narration parts, there is an easy flow of thoughts within the listener’s mind.
Then again there is also this splendid portrayal of the dramatic events described in Chandi, the two most prominent being the materialization of Devi Durga by the collective energies of Devas and of course the war between Durga and Mahishasura. In the part describing the war, background effects resemble a storm and disruption amidst the phenomenal recital by Bhadra as Devi slays the demon.
With all these elements in place, it is finally the radically distinctive voice of Shri Birendra Krishna Bhadra, heard since 1931 (recorded in 1966), that has the natural appeal due to his devotion, unparalleled dedication, and unmatched quality. ‘Mahishasuramardini’ remains the oldest broadcasting on Indian radio till date. It remains relevant till date as the most legendary programmes in the history of mass communication media. Generations have grown up listening to the tune of this programme every year in the pre dawn hours of Mahalaya, marking the onset of Durga Puja. And generations yet to come shall keep rising every year on this auspicious day of Mahalaya at 4 a.m. to plunge into the divine bliss of joy and devotion.
Gurudeva used to tell the Kriyavans that let there be a development of the sense of equanimity in you. By performing Kriya in a right manner, a sense of composure arises in the mind. But what is called equanimity or composure of mind? If it is to be explained in simple words, then the state of maintaining inner peace between the various events of our life can be called equanimity. How can a man achieve peace and equity? Complexity of mind is the reason of anxieties. The conflict of ego and conscience is the cause of man’s internal feud, which appears in the form of various impulses on the mental plane. Here, impulse represents an unstable state of mind.
There is both happiness and sorrow in all the events of life, which keeps a human being engaged. All these incidents are mostly a play of impure nature. Being involved in these worldly plays, man not only invites them in his life but also encourages them. Hence, this play continues forever.
When defeat, condemnation, and insult keep entering in life, then the impulse rises in the mind, and a person starts thinking what to do now? While on the other hand, on encountering events that bring happiness, joy, and feeling of victory, a person starts rejoicing, thinking that everything is going on fine in life. Gurudeva used to say that if one wants to receive the lasting bliss, then one has to rise above nature. But everyone used to ask him that how is it possible? Then Gurudeva used to reply, “Keep practicing Kriya daily, you will understand yourself”.
The doubts of a Kriyavan does not end with this. , He thinks that he is anyway happy, and if he/she continues his/her spiritual practice, then he/she may be unable to fulfil the worldly responsibilities, or what will happen if his/her world of attachment and indulgence is destroyed? Amid so many worldly duties, how should he/she find time for the spiritual practice? Among excuses like these, a Kriyavan does not want to relinquish the pleasure derived from that impure nature. As long as our consciousness remains in state of inertia, all these thoughts come from within, due to the interplay of the three gunas (qualities). If you want to be free from these feelings, then the degree of all the three qualities has to be transcended.
With the help of Kriya Yoga, the path of transcendental spiritual progress becomes easy. As a result of this, a person understands the real sense of Tamasic, Rajasic and Sattvik qualities, and gets the ability to understand what is “equanimity”, by going beyond these three qualities. The interpretation of equanimity can be found in verses 56 and 57 of the second chapter of the Bhagavat Gita.
He, whose mind is undisturbed amid sorrows; who is free from desire amid pleasures; and one who has become devoid of longing, fear and wrath, is said to be a firm-minded sage with stable intellect.
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā ॥2.57॥
He, who has no desire in anything; and who neither rejoices nor hates on getting this or that, good or bad, his intellect is properly stabilized.
In this world, one who can endure the force of lust and anger in this body, is the natural yogi. Only such a person is truly in bliss.
The interaction of senses with the world is the cause of happiness and sorrow. Therefore, if you want to be completely free from these troubling senses, then you will have to seek shelter from a person who possess the knowledge of satvikta and the higher self. This realization is the after-state of Kriya (paravastha), or the transcendental state of three qualities.
The person who has attained the after state of Kriya, doesn’t see the supreme being only within himself, but sees it within every being, and experiences his unity with all. Therefore, he considers the happiness and sorrow of others as his own, but at the same time, remains untouched by the emotions of happiness and sorrow. This kind of enlightened Kriyavan is always generous and wishes for others’ welfare. Even after attaining this state, such a Kriyavan does not spend his life in solitude, but always wants to serve this world and the divine that dwells in every being. After attaining this state, he not only remains a yogi but becomes a devotee and a lover of God. He wants to love and serve people as soon as he gets an opportunity. His desire arises from the supreme being within. This belief settles into the Kriyavan and that is why he attains equanimity.
Hindi Translation:
गुरदेव क्रियावानो से कहा करते थे कि तुम्हारे अंदर समत्व भाव का विकास हो | सठिक तरीके से क्रिया करने पर मन में समता के भाव का उदय होता है | किन्तु समत्व या समता किसे कहते है | अगर इसे सरल रूप से समझाया जाय तो जीवन के विभिन्न के घटनाओ के बीच में आंतरिक शांति बनाए रखने की अवस्था को समता कहा जा सकता है | मनुष्य किस तरह से शांति और समता प्राप्त कर सकता है ? मन की जटिलता ही समाताहीन स्थिति का कारण है | अहंकार और विवेक का द्वन्द ही मनुष्य के आंतरिक द्वन्द का कारण बनकर विभिन्न आवेगो के रूप में सामने आता है | आवेग मन की अस्थिर अवस्था है |
मनुष्य जिन घटनाओ में व्यस्त रहता है उन सब में सुख और दुःख दोनों ही है | यह सब घटनाए अधिकांशतः ही निम्न प्रकृति का खेल है | इन खेलो में युक्त होने के कारण मनुष्य केवल इनको ग्रहण ही नहीं करता बल्कि इनको बढ़ावा भी देता है | इसलिए सदा के लिए यह खेल जारी रहता है |
जीवन में जब पराजय, निंदा, अपमान आते रहते है तब मन का आवेग प्रबल हो उठता है, क्या करे कुछ सूझता नहीं है| और जिन घटनाओ से सुख, आनंद, और जय की अनुभूति होती है उसमे मनुष्य नाच उठता है और सोचता है सब कुछ ठीक ही तो है | गुरदेव कहते थे कि की अगर स्थायी आनंद पाना है तो प्रकृति के ऊपर उठना होगा | पर सभी उनसे ये पूछते थे कि यह किस प्रकार संभव है ? तब गुरुदेव कहते थे की “रोज क्रिया का अभ्यास जारी रखो स्वंय ही समझ जाओगे” |
क्रियावान का संशय इससे भी समाप्त नहीं होता वह सोचता है कि – सुख से तो हूँ फिर अगर साधना के चक्कर में सांसारिक जिम्मेदारियां न निभा पाऊ तो या मेरे चाहत का संसार अगर नष्ट हो जाए और इतने सारे कामो के बीच साधना का समय कैसे निकालू? इसी प्रकार तमाम बहानो के बीच वो अशुद्ध प्रकृति का जो आनंद उसे त्यागना नहीं चाहता | हमारी चेतना जब तक जड़वत होती है तब तक तीन गुणों का अधीन होने के कारण ये सारे विचार हमारे अंदर से ही आते है | इन भावनाओ से अगर मुक्त होना है तो तीनो गुणों के स्तर को अतिक्रम करना होगा |
क्रियायोग की सहयता से ऊर्ध्वगमन का पथ सहज हो जाता है | इसके फलस्वरूप तामसिक सत्ता, राजसिक सत्ता और सात्विक सत्ता का बोध आता है और तीन गुणों के परे जाकर “समता” क्या है समझने की क्षमता आती है | समता की व्याख्या गीता के दुसरे अध्याय के ५६ और ५७ में श्लोक में हमे मिलते है |
दुःखोंकी प्राप्ति होनेपर जिसके मनमें उद्वेग नहीं होता और सुखोंकी प्राप्ति होनेपर जिसके मनमें स्पृहा नहीं होती तथा जो राग, भय और क्रोधसे सर्वथा रहित हो गया है, वह मननशील मनुष्य स्थिरबुद्धि कहा जाता है।
सब जगह आसक्तिरहित हुआ जो मनुष्य उस-उस शुभ-अशुभको प्राप्त करके न तो अभिनन्दित होता है और न द्वेष करता है, उसकी बुद्धि प्रतिष्ठित है।
इस संसार में जो इस देह में काम, क्रोध का वेग सहन कर पाते है वह ही प्राकृतिक योगी है | वही सुखी है |
जागतिक वस्तुओ के साथ इन्द्रियों का सम्पर्क ही सुख और दुःख का कारण है | इसलिए सम्पूर्ण रूप से अगर विक्षोभकारी इन्द्रिय से मुक्ति चाहिए तो उस व्यक्ति से आश्रय मांगना पड़ेगा जिसे सात्विकता और बुद्धि का ज्ञान है | यह बोध ही क्रिया की परावस्था या त्रिगुणातीत अवस्था है |
जो क्रियावान क्रिया की परावस्था में रहता है वो केवल अपने अंदर ही नहीं वरन प्रत्येक के भीतर उसी परम आत्मा का दर्शन करता है एवं सभी के साथ अपने एकात्मता का अनुभव करता है | इसलिए दूसरो के सुख दुःख को वो अपना समझता है पर सुख दुःख में कभी विचलित नहीं होता | इस प्रकार का ज्ञानी क्रियावान सदा उदार और दूसरो की मंगल कामना करता है | वे इस अवस्था को प्राप्त करके भी एकांत में जीवन नहीं बिताते अपितु संसार के मंगल के लिए एवं इस संसार में प्राणियों के अंदर जो परमात्मा है उसके सेवा के लिए सर्वदा कार्यरत रहना चाहता है | इस अवस्था को प्राप्त कर वो केवल योगी ही नहीं रहता वरन वो एक भक्त और भगवद प्रेमी बन जाता है | वो मनुष्य मात्र को देखते ही उसको प्रेम और सेवा करना चाहता है | उसकी यह इच्छा अंदर स्थित भगवन से उत्पन्न होती है यह धारणा क्रियवान में रच बस जाती है और इसी कारण वो समता को प्राप्त होता है |
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Gurudeva used to tell the Kriyavans that let there be a development of the sense of equanimity in you. By performing Kriya in a right manner, a sense of composure arises in the mind. But what is called equanimity or composure of mind? If it is to be explained in simple words, then the state of maintaining inner peace between the various events of our life can be called equanimity. How can a man achieve peace and equity? Complexity of mind is the reason of anxieties. The conflict of ego and conscience is the cause of man’s internal feud, which appears in the form of various impulses on the mental plane. Here, impulse represents an unstable state of mind.