Om is the form of this body. Kutastha is Brahman Itself!

Surrender to the Spiritual Atom of Brahman by uttering:

'Om bhuh' at Muladhara, which means earth;

'Om bhuvah ' at Svadhisthana, which means water;

'Om mahah ' at Manipura in the navel, which represents Maharloka.

Rudra rules everyone from that secret place of mind located within
Manipura.

Chant at Anahata: 'Om Svah',

which is that from which all is born, meaning Anahata in the heart.

Chant 'OM janah ' at Vishuddha,

the place from which all sounds arise: the sixteen vowels, because this is
the sixteen-streamed Vishuddhakhya.

At the end of that sixteen-fold form is Kutastha,

the still subtle form. Kutastha is revealed by the two-petaled Ajna Chakra.

One who, upon entering that Atom of Brahman, leaves the body while
doing Omkar Kriya 3, 456 times in every chakra and in one breath is said to
attain the Supreme Way.
This is what is known as leaving life through yogic power.
And one who cannot do this, if he meditates upon Kutastha of those four
chakras and leaves life while surrendering to the Atom of Brahman, also
attains to the Supreme Way

Dharma is nothing but to perform and to see all those things that are
told [instructed by Gurudev or the Master] and to hold onto the state of After-
effect poise of Kriya with the help of Kriya practice. Having realized all, one
should hold onto that state.

Practicing Kriya, performing the jagyas (the Vedic rituals), and holding onto
Brahma, the ultimate Self, is Dharma. Its sign is realization.
The reason to practice Kriya is to prevent the mind from being outwards.

Having known that if one practices Kriya, one's mind does not become
attached to desires, one sho';lld hold onto the state of Parabastha of Kriya
always.

The false action results in nothing; that is, paying attention to the bhutas,
beings, has no results [of a positive nature]; in other words, one should not pay
attention to people's comments and gossip.

The essence of the Parabastha is the fact that mind stays within the mind.
From this state of After-effect-poise of Kriya, Dharma [eternal Tranquility]
accrues or generates.

The essence of all religions is to realize the state beyond the After-effect

poise of Kriya and to hold onto that state.

One needs to adopt the path of Dharma, that is, Kriya to attain that state. One
must practice Kriya to achieve the state of After-effect-poise of Kriya.

One's buddhi, intelligence, or wisdom, towards Purusottam, the supreme

Being, becomes sthira, tranquil by one's gradual Kriya practice to achieve the
state of Parabastha of Kriya.

The manifested world, being unreal, disappears at the time when one merges
into the state of Oneness with the state of Parabastha of Kriya. All objects of
the manifested world become absent. If one holds onto the state of Voidness or
Nothing spontaneously, then, one knows all.

Jivanmukta is one who has died on this world, yet lives in the body. A yogi
who dissolves the individual self and achieves the state of liberation, who
lives in the body due to providential debris, to finish it all before the body
drops off, is called Jivanmukta (one who is liberated yet lives in the physical
body.

............

Practicing Kriya is to achieve success in Swarupamala. That is being in

Oneness with the world and the ultimate Self. In that state, one sees
 everywhere the Kutastha.

Holding the mind on the solitary place, practice Kriya.

............

One achieves success by a thousand Thokars in Omkar Kriyas.

............

He who practices Kriya always does not need other sorts of worship.
Holding onto the Kutastha amounts to worshipping different ways.

............

"Observing the Kutastha through the spiritual Eye and crossing the six
centers, one should practice Yonimudra. This is the first step in meditation.

............

Meditate on Bindu in between the eyebrows. Bindu is the instrument of

Creation, Preservation and Dissolution.

When one practices Pranayam always, one achieves the state of Devata and
achieves success.

............

Practicing Kriya, one can purify the mind. It is Tapa, or Tapasya - that is,
meditation. Gradually, he will understand himself and will remain attuned
with the Kutastha, the inner Self. This is the understanding of the Self
(Swadhyaya).

Finally, when he is attuned, he attains the After-effect-poise of Kriya and

become silent automatically. Then is surrender (Pranidhana) to the supreme
Self.

Thus, one is established in Niyama, or rule.

To make Japam, or mental chanting of Pranab. (OM) six times during

 inhalation and six times during exhalation is called the ordinary type of
Pranayam.

When the senses are restrained from the objects and the mind in pulled back
into inwardness, this is called Pratyahar, or interiorization of the senses.

When one understands this inward being after Pratyahar, this is the true
concept of Dharana or the Heart (Chitta).

When such a concept is held at any one place of the following: between the
eyebrows, throat, dorsal center and navel - then it is called meditation, or
Dhyana.

When the seeker holds onto the ultimate Self, Brahma, always,
spontaneously, this is called Samadhi, the highest Attainment.

All these states are realized through Pranayam, and, automatically, one
attains the state of Yoga and all sins are destroyed.

Then being tranquil, that is, with the help of Kumbhaka (Tranquil Air of
breath), practice ordinary, medium and advanced Pranayam (Omkar
Kriyas). At that time, one blissful state will be felt automatically.

The practice of such twelve Pranayam will make Dharana, the glimpse of
Tranquility. Such twelve Dharana will make Dhyana (meditation), and
when one will practice such meditations again and again, then one will
attain the state of Samadhi, Attunement in Oneness.

............

- Sabda Bhava: Once Yonimudra is uttered, Sabda Bhava generates. The

supreme Being and the siddhas (realized sages) are seen in the Kutastha
during the practice of this mudra.

- The supreme Being, Brahma, the ultimate Self, who is in Yonimudra, is

in me [seeker] and He is sadhya or the object of sadhana, meditation.

- Brahma, the ultimate Self, is sadhya. To attain Brahma one must

practice Kriya and follow the instructions of the Gurudev about
Yonimudra. One must practice Kriya as one receives it from the Guru
and think about Kutastha, the inner Self in between the eyebrows .

- "I will practice Kriya and will see Kutastha": [with this sentiment and
actual Kriya practice] self unites or merges in Oneness with the supreme
Self. Since the self is produced from the supreme Self, there is connection.

- One forgets the thought or sentiment of Kutastha, inner Self, once one
achieves the knowledge of Brahma, the ultimate Self. In other words, only
the state of After-effect-poise of Kriya remains there [eternally tranquil
and blissful] .

Sadhana or Kriya practice with desire is performed by one who wants to

attain heaven, that is, the After-effect-poise of Kriya . In that type of Kriya
practice

there are parts of the state of After-effect-poise of Kriya. The state of After-
effect

poise of Kriya is found in performance of ritual and in the Kriya practice.

One sees images when the eye, mind, and breath are tranquil

during the practice of Yonimudra. Holding onto the After-effect-poise of Kriya

one realizes past, future and present. He develops powers of clairaudience and

clairvoyance. He can smell and taste from a far distance.

Hridisthitam pankajamashtapatram,

Sakarnikam kesara madhya nilam.

Angushtamatram munayo vadanti,

Dhyaanti Vishnum Purusham Puranam. (Omkara Gita)

If permanence is achieved in the Anahata lotus, within it's stamen of eight

seed-vessels

the blue thumbesque Primordial Being exists, such is quoted by the sages and
they practice

dhyana on that Primordial Being Vishnu. He is known as Purana Purusha.

Always remain in Kumbhak. This is the form of Mahadev, Lord Siva;

head was always heavy, the eyes were drawn above; this state does not
break when inhaling is done; at that time, silence is very beneficial.

I saw Radhaji [consort of Krisna] at the base of the inner Sound.

I saw a blue color in the light; in the blue, I saw a white Spot (Bindu); and
in the white Spot, I saw a man who manifested himself as a Hindu,
English man, etc.

It is not possible to achieve Abhaya pada, “the state of fearlessness”

without the help of Guru. One must hold onto Oneself at the house of
Tranquility, without which, one cannot achieve the Abhaya pada, the
eternal Realization of the ultimate Self.

If strain is generated on the lips, throat, and teeth by the practice of

Pranayam, then the knowledge is called Bhakti, or devotion.

If one meditates always on the Lord, all his other works are taken care
of by the Lord Himself.

Beyond the five senses there is mind, that is breath; beyond the mind
there is buddhi, that is bindu, or spot [in between the eyebrows]; beyond
the bindu, Brahma, the ultimate Self, is the Pure Void, and Formless.
Do not be interested in the play of jyoti, or develop attachment to the
inner visions; after all, visions are secondary and are not inner
Realization.

Om, or Nada, which helps the seeker to go beyond bindu and merge into
Oneness with Brahma, the ultimate Self.

Beyond Purusottam, the supreme Being, there is Brahma, the ultimate

Self.

When one transcends Basu, desires, he becomes Dev, the Lord; that is, he
becomes Basudev, or Lord Krisna.

The essence of Rama-mantra is to place the tongue into Talabya Kriya

and continue to listen the sound of Om.

The old father [Babaji] is Lord Krisna.

Do not be idle. Practice Kriya. Do not wait for advice to practice Kriya.

All realization is possible by the practice of the First Kriya. One is

required to practice strictly according to the instructions received from
one’s Guru personally.

The integral parts of Kriya are the understanding of the meaning of the words
through sound of Om from a distance and the seeker's merger into Oneness
with the ultimate Self at the After-effect-poise of Kriya .

The different parts of Kriya are holding onto Brahma, the ultimate Self, after
practicing Kriya, raising the tongue, and seeing the moon.

The parts of Kriya are seeing the cut off head of a horse, seeing a gray color
while one reaches to the coccygeal center.

The formless state is revealed only when the doer, the subject, that is the
seer is absent. In other words, when the I does not exist and is merged
into Oneness with Brahma, the ultimate Self. Seeing and hearing are
possible only when the I exists; without the existence of the I seeing and
hearing do not exist.

The one tranquil life Force [sthira Prana] holding onto eight gross [restless
objects) become eight [asta] types of prana, the description of which
mentioned hereunder.

The prana, life Force, holds onto to the five elements [panchatattvas], mind
[mana], intelligence [buddhi] and ego [ahangkar] - these are eight.

At the heart is Anahat, Prana whose quality is found during the strain of
restless state at sneezing [hanchi] etc.; holding attention of mind on that state
of mind in the certain self if something is tranquilize, it is called intelligence
[buddhi].

At the rectum [gujya] is apan bayu, whose quality is expressed through

releasing gas [batkarma] etc; holding attention of mind on that state of mind to
ignore the rest definitely.

At the throat [ kantha] where bisudhhakhya center operates there is udan bayu
whose function is to inhale and exhale restlessly during jimbhanadi [a nerve
which does not move straightway] holding attention of mind onto that state of
mind and determined intelligence [buddhi] to exhale. It engages one in
unnecessary talk.
Throughout the body, at the sacral center [swadhisthan], there is byan bayu,

restlessness is the quality of the mind, exhaling and inhaling, a little bit of
tranquility

in the spine [susumna] resulting in a bit blissful feeling; that blissful state is

maintained by intelligence in the mind.

At the navel, the lumbar center, there is saman bayu ; the quality of the mind
is

The Vedanta Darsan, Chapter 1, Step 4

1023

restless, however at this state it remains tranquil at the navel for quite a while
and

the mind becomes tranquil which is called intelligence.

These are eight pranas [the five state of pranas and mind, buddhi and

ahangkar].

Egoism of the Prana: If someone asks me then I will say that I am somebody.

Also I will reply to mention how and where one should go to find happiness.

Thinking [rehearsing] this way one moves here and there and then at the old
age

he sleeps to pass time. This world is unconscious.

Practicing Kriya holding onto tranquility to remain conscious [chaitanya] is

the state of small Samadhi.

Then the above mentioned eight pranas uniting into one becomes tranquil in

a subtle way and becomes blissful Brahma at the After-effect-poise of Kriya.

Egoism of Apana: My father and grandfather are big people; they are
honorable persons; I am also a blessed person and not a little one. I am
orthodox

and very conservative; I am handsome and not bad; look my body has no
smell,

because of eating betel my lips are red; my body is cool; I am opposite of

many;

I consider him insignificance [tuchhwa]. Nobody understands as I do. He is a

fool. Thus he considers all are insignificant.

When by practicing Kriya the energy level is lower, then the energy of
Brahma

is increased inside and one sees Brahma is all objects. Then there is no I;
sarbang

Brahmamayang jagat, the whole world becomes one with Brahma. When all
are

one there is no big and small.

Egoism of Udana: Today one was asking, how are you? Where are you

going? How area all at the family? I am passing through a hard time, short of
cash

flow. Can you help with some money? One engages involving this type of

unnecessary conversation which does not have any results.

On the other hand, when one stays at the After-effect-poise of Kriya then one

does not feel like talking.

Egoism of Byana : Practicing Kriya, attaining the After-effect-poise of Kriya,

and being tranquil for a while, egoism generates in the mind that I have
become

somebody; then in the next moment that feeling does not stay.
Egoism of Saman : By practicing Kriya holding onto the blissful state at the

1024

The Six Systems

After-effect-poise of Kriya, ignoring others yet one had to show the courtesy
to

others because of the social reasons.

Holding onto tranquility with Kriya considering others as insignificant and

spending unnecessary words, remains tranquil for a while or longer, but

uttering

ahnag or sohang ["That I am"] is considered an obstruction of Kriya.

The state of After-effect-poise of Kriya is the prana of all these pranas. He

[that state] is the supreme Self [Paramatma].

If this is said to be the sign of Brahma then there is no sign of Prana. How

does one enjoy who has no sign [chinha]? And if the prana does not enjoy then

who is there to enjoy? In that case, how could an individual [jiva] attain
knowledge

of the science of the supreme Self [Paramatma]?

Prana is the Self [atma] . going above, he becomes the supreme Self

[Paramatma] . There are no enjoyments; since he is only, he is detached

[nirlipta]

from all; and he is separate, he is in all. When there are not two, then the state
is

mysterious [bichitra], that is, the After-effect-poise of Kriya which is

inexplicable.

At that state, sarbang Brahmamayang jagat, the whole world is one. That is all
become one.