YOGA Year 6 Issue 4

April 2017
Membership postage: Rs. 100

Bihar School of Yoga, Munger, Bihar, India

 Hari Om
YOGA is compiled, composed
and pub­lished by the sannyasin
disciples of Swami Satyananda
Saraswati for the benefit of all
people who seek health, happiness
and enlightenment. It contains in­
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Bihar School of Yoga, Bihar Yoga
Bharati, Yoga Publications Trust
and Yoga Research Fellowship.
Editor: Swami Shaktimitrananda
GUIDELINES FOR SPIRITUAL LIFE
Saraswati
Assistant Editor: Swami Yogatirth­
ananda Saraswati Abhyasa and vairagya
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 YOGA Year 6 Issue 4 • April 2017
(55th year of publication)

Contents
4 Transcendental Brain First
6 My Advice
8 Kriya Yoga
14 The Beginning of Kriya Yoga
16 Be in the Inner and Outer World
17 The Moving Awareness
20 Kundalini
25 Awakening the Spirit
26 Yoga Capsule (Respiratory) 2017 –
Impressions
32 Khechari Mudra
34 Kriya and Kundalini
40 Pratyahara Kriyas: Contemplating
the Senses
45 Pratyahara Kriyas
48 Be Busy
49 The Lantern of Kriya Yoga
51 Which Yoga Should We Practise?

The Yogi is superior to the ascetic. He is deemed superior even to those versed in sacred
lore. The Yogi is superior even to those who perform action with some motive. Therefore,
Arjuna, do you become a Yogi. (Bhagavad Gita VI:46)
¦ã¹ããäÔÌã¼¾ããñçãä£ã‡ãŠãñ ¾ããñØããè —ãããä¶ã¼¾ããñçãä¹ã ½ã¦ããñãä£ã‡ãŠ: ý ‡ãŠãä½ãü¾ãÍÞãããä£ã‡ãŠãñ ¾ããñØããè ¦ãÔ½ãã²ããñØããèè ¼ãÌãã•ãìöã ýý
Transcendental Brain First
From Yoga Sadhana Panorama, Volume Five, Swami Niranjanananda
Saraswati

There are two main traditions of kriya

yoga in the world today: Paramahamsa
Yog­a nanda’s tradi­t ion and Swami
Sivananda’s tradition. Parama­hamsa
Yogananda’s is a simplified ver­sion
of kriya yoga. Not all the techniques
or theo­ries are taught because the
entire con­cept of kriya yoga, energy
and chakras can become too complex
to grasp. So they teach a simplified
version which is very effec­tive, but not
complete. It takes you to a point where
you can get in touch with your internal energies. The kriya yoga
of Swami Sivananda, as developed by Swami Saty­ananda, is
the classical, unmodified kriya yoga that has been taught in
the tradition throughout the ages.
The purpose of kriya yoga
is the synthesis of all the yogas;
there are components of hatha
yoga, raja yoga, kundalini yoga.
Our body and mind are not yet
adapted to practise this kriya
yoga. Before starting kriya yoga,
first you need to perfect hatha
yoga, then you need to achieve
a certain state in raja yoga, mind
management, so that as you
practise kriya yoga and psychic
experiences begin to happen, you
are able to handle them more

YOGA 4 Apr 2017

efficiently, effectively and easily, and to understand them.
Each experience of kriya yoga is a map of your spiritual
journey. Therefore, kriya yoga has always been treated as a
sacred and secret subject, mainly because our non-transcen­
dental brain is incapable of experiencing the transcendental
reality. So, before practising kriya yoga, practise the other
yogas to change your non-transcendental brain into a
transcendental brain.
—International Yoga Convention,
20–22 May 2005, Bogota, Colombia

YOGA 5 Apr 2017

My Advice
From Practical Lessons in Yoga, Swami Sivananda Saraswati

Develop virtues like generosity, forgiveness and so forth. Mere

yogic kriyas alone will not help you much. Do self-analysis
and eradicate your faults and evil habits. Rectify your defects
like selfishness, pride, jealousy, hatred. Develop your heart.
Share what you have with others. Do selfless service. Then
alone you will get purity of mind.
In these days aspirants neglect these things and jump
at once to do yogic kriyas for getting siddhis. It is a serious
Himalayan blunder. They have the hopeless downfall sooner
or later. Therefore be careful. Mere yogic kriyas cannot bring
in much results. Purification of the heart is very necessary.
Without it no success in yoga is possible. You should free
yourself from lust, anger, greed, jealousy, hatred, egoism,
vanity, attachment, delusion, etc. This is more difficult than
the control of the heart or the practice of nauli or the uniting
of prana and apana.
Kundalini can be awakened by various methods such
as japa, devotion, vichara, enquiry of ‘Who am I’, asana,

YOGA 6 Apr 2017

kumbhaka, bandhas, mudras, and above all by the grace of
the Guru. You must become perfectly desireless and free from
all earthly longings.
Many persons jump with curiosity and expectation of
acquiring occult powers and rousing the kundalini. They do
sirshasana and various other asanas and pranayama. But no
one sticks to the practice for a sufficient length of time. They
leave off the practice after a few months. This is not good.
Application and tenacity, patience and perseverance are
essential for sure success and acquisition of siddhis.
My advice is: Never care for siddhis or quick awakening
of the kundalini. Have devotion to God. Have perfect trust in
Him. Have the spirit of service to humanity. The kundalini
will awaken by itself.
Awakening of kundalini is not so easy as you may ima­
gine. It is extremely difficult. When all desires die out, when
the mind becomes absolutely pure, when all the senses are
subdued, when you attain one-pointedness of mind to a
considerable degree, when all the ideas of egoism and ‘mine-
ness’ melt away, the kundalini will awaken by itself. Then
alone awakening of the kundalini is also beneficial.
Therefore purify yourself first. Have full trust and faith
in the Mother. She will do the needful for you at the proper
time. Be not troubled. Be not anxious, my dear friends and
brothers! A glorious day is waiting to dawn on you. You will
shine with full powers, nay, you will become God Himself.
Laugh at all troubles and obstacles and keep your eye on the
kundalini shakti all the twenty-four hours. Do all you can in
order to rouse her up. If purification is ordained, purify you
must. What other alternative is there? Therefore do purify
yourself.
O Mother Kundalini! Having pierced the six chakras,
Thou sportest with Thy consort Paramashiva in the thousand-
petalled lotus of the sahasrara chakra all alone! Salutations
unto Thee! Guide me. Give me light and knowledge!

YOGA 7 Apr 2017

Kriya Yoga
Swami Satyananda Saraswati

Kriya yoga is one of the most important, practical aspects of

tantra. Therefore, when we talk about kriya yoga, we must
know something about tantra as well. In the science of tantra,
the body, mind and spirit are comprehended as a continuous
process of evolution and movement. This physical body is a
manifestation of consciousness. It is not different from spirit,
but a state of spirit.
Within this physical body flow the channels of energy or
shakti. On the material plane shakti is known as prana and
mind. Mind is one form of energy and prana is another. These
twin energies are known in tantra as Shiva and Shakti, and in
hatha yoga it is ida and pingala. Ida and pingala represent the
mental and pranic energies permeating through and through
this body. It is by these energies that we think and move.
The energy of ida and pingala flow through two nadis or
passages within the framework of the spinal cord. These two

YOGA 8 Apr 2017

nadis emanate from the base of the spinal cord at a point known
as mooladhara chakra, and they terminate at ajna chakra in
the medulla oblongata. These nadis are not merely psychic
in structure, they are also physical. In the same way, mental
energy is not only psychological, it is physiological as well.
Similarly, the pranic energy is not only material energy; it is
also higher energy.
Besides pranic and mental energy there is a third energy in
this human body which is conducted to higher centres through
sushumna nadi within the spinal cord. Whereas pranic and
mental energy are physiological, psychological and biological,
this third energy is spiritual. When pranas predominate we
are physically active, and when mind predominates we are
mentally active. However, when kundalini awakens and this
energy is conducted through sushumna to the higher centres,
we become spiritually active.
Therefore, the purpose of kriya yoga is twofold: i) the
awakening of kundalini, the spiritual energy, and ii) the
awakening of sushumna, the channel for the spiritual energy.
The awakening of sushumna is very necessary because if
sushumna is not awakened, then this spiritual energy may
be conducted through the wrong channel. So it is not merely
the awakening of kundalini which is important, but more
important is the awakening of the channel through which
this energy has to be conducted. You may be able to awaken
the energy in mooladhara chakra through the different yoga
practices, but if sushumna is not awakened at the same time,
then this energy can be diverted or misdirected through ida
and pingala as well. When this happens, the practitioner has
many difficulties until the energy is properly channelled.
Therefore, in the practice of kriya yoga we are very careful
about this twofold awakening process.

Befriending the mind

One of the reasons for so many mental problems in the east and
west is the way people try to control the mind. The practices

YOGA 9 Apr 2017

of kriya yoga are designed in such a way that we do not have
to confront the nature of the mind. The control of mind is
an intellectual process, and it is against the very principle of
spiritual evolution. Therefore, the entire range and background
of kriya yoga is different from those schools of thought which
stress control of the mind.
Let’s talk about the mind. A thought is not the mind; an
emotional upsurge is not the mind. Those people who are
trying to control the mind do not know exactly what the mind
is. Mind is like an iceberg; a little bit is seen and a lot is not
seen. Most people do not know what thoughts or emotions
they have; they are totally unaware of their mental state.
Mind is a very powerful tool, and you must be very careful
about how you deal with it. If you do injustice to the mind, if
you fight with the mind, it becomes weak. Most of you think
of the mind as a monkey, demon or monster, and when you
meditate, you fight with yourself, you hate yourself. You don’t
understand this, and therefore the type of meditation you have
been doing leads to a process of negation and self-hypnotism.
Meditation has to be done with the mind and for the mind;
it is not necessary that you forget all about yourself. We are
not talking about the extinction of mind; we are talking about
expansion of mind. The area of the mind evolved so far has to
be extended further. We have developed the external, sensual,
mental consciousness. We recognize a form, we hear a sound,
we can feel a touch, that’s the area of the mind so far. Now we
have to extend the internal area, the possibilities of the mind
within. When we are aware and able to extend the possibility
of mind internally, we should be able to maintain the external
awareness at the same time. It is something like standing at
the threshold and being able to look at the interior of the room
and the exterior at the same time.
Therefore, in the practice of kriya yoga, the first and
foremost thing is not to control the mind, because this is not
at all necessary. Spiritual awareness can dawn in a man no
matter what condition the mind is in. Spiritual illumination is

YOGA 10 Apr 2017

not a condition of mind, it is different from the mind. You have
been wasting your time fighting with the mind, you do not
know the mind. If you knew the totality and the homogeneity
of the mind, you would be surprised at what an error you have
been making. The depth, the infinity, the power of the mind is
so great that you can’t even think about it. Therefore, in kriya
yoga, an absolutely friendly attitude towards the mind must
be maintained. It is possible to evolve without the aid of the
mind, but it is better to evolve through the mind.

The practices
Another important factor to consider is that many of the
thoughts which you are trying to control in your spiritual life
are biological products. Such thoughts need not be controlled
by a process of counter-thinking. If you can properly balance
your nadis, and hormonal secretions, 95% of the thinking
process with which you have been fighting will be magically
eliminated. When there is an imbalance between the pranic
and mental systems, the mind is agitated, and when the mind
is agitated you fight with yourself.
In kriya yoga we use mudras, bandhas and pranayama. For
example: one of the important practices in kriya yoga is called
khechari mudra. This can help us utilize a type of secretion
or nectar in the body which creates a spiritual attitude. From
bindu chakra in the cranial passage, this nectar flows, and it
has to be tasted by the aspirant through the practice of khechari
mudra. You may not taste it every day but you may taste it
sometimes. When this happens, then you have no mind at all.
Thoughts evaporate and tranquillity comes automatically.
When you practise kriya yoga the whole physical body
is immediately controlled. Afterwards mental control comes
by itself without trying to eliminate the conscious tendencies
of the mind. Higher awareness can be apprehended even
when your awareness is external. Homogenous awareness is
a potential in everyone, but in order to have that experience
we must widen the capacities of mind and consciousness.

YOGA 11 Apr 2017

Total experience
In all the kriya practices you are asked not to worry about the
behaviour of the mind. There is no emphasis on steadiness and
tranquillity because the practices are dynamic by nature, not
static. There is no passivity as you have in other systems of
meditation. The mind and consciousness must remain active,
not inactive. This is the difference between hypnotism and
yogic experience. When the elements of the body and mind
are directed towards inactivity, you are headed towards the
hypnotic state.
Through the practices of kriya yoga, you are not deactivating
the mind, you are stimulating the mind and pranas as well as
each and every organ. Therefore, you don’t feel the same type
of tranquillity which is created in the hypnotic state. Most
people want to escape, and they are trying to find the easiest
way, but I’m not for that. I know that the mind is troublesome,
but we can channelize its dynamism.
There should be no effort at controlling the behaviour and
tendencies of the mind. In kriya yoga, you are not aspiring for
a state of absolute shoonya, but a state of absolute existence.

YOGA 12 Apr 2017

You want to be spiritually evolved and, at the same time,
aware of the entire creation. Sensory, mental and spiritual
experiences are a composition of one experience, but when
you go inside and block off sensory and mental experience,
that is an incomplete experience.
So let us have total experience, not partial experience. When
you sit in an asana, close your eyes, switch off your mind and
go into meditation – this is a partial experience. But when you
are aware of the outside and the inside simultaneously, this
is complete and total experience. This is the way for modern
people, because you want to live this life as well, no matter
how much you aspire for that life. Therefore, this life and that
life, this consciousness and that consciousness, this awareness
and that awareness must be intermingled.
So, in fact, kriya yoga does not lead to shoonya samadhi.
Kriya yoga leads to expansion of consciousness and liberation
of energy. The energy is in mooladhara. It is dormant and it
has to be liberated. The purpose of kriya yoga is to awaken the
kundalini and when awakening of kundalini takes place, the
totality becomes superb and beautiful. You have a new sense,
a new awareness and a new perception.
—printed in YOGA Vol.18, No. 4, (April 1980), talk given
9 September 1979 at the Zinal Conference in Switzerland

YOGA 13 Apr 2017

The Beginning of Kriya Yoga
From Yoga Chakra, Swami Niranjanananda Saraswati

In kriya yoga the component of psychic

awareness emerges, in which you
enter into your psychic dimension,
vijnanamaya kosha. It is a confronting
dimension, as everything that is un­
known to you is lying there. Everything
that is limitless within you is there.
Everything that is luminous within
you is there. Outside of it is your in­
ter­action with the world where every­
thing is diluted and mixed. The purity
lies in vijnanamaya kosha.
The experience and the purity of realization that you
gain with the practice of kriya yoga allows you to move into
anandamaya kosha. Accessing vijnanamaya kosha, however, is
a challenging situation and condition of life; it is a challenging
dimension. Therefore until now kriya
yoga has been a secret tradition, and
it will continue to remain so. It will
not become as popular as hatha yoga
or raja yoga. It will remain in the zone
of selected spiritual seekers who are
willing to take that jump into the
spiritual unknown.
For other seekers, up to raja yoga
is enough. They deal with their mind
and they live happily ever after. There
is a difference. For a normal person in
society who does not have spiritual
aspirations, drive or motivation to
even realize their nature, up to raja

YOGA 14 Apr 2017

yoga is fine. De-stress yourself, relax yourself, enjoy yourself,
and live in the best manner possible.
If you come to kriya yoga it is an indication of your desire
to discover your inner spiritual dimension. This inner spiritual
dimension can only be realized when you have cultivated the
drashta state, the state of observer in your mind. Not only at
the time of meditation, but twenty-four hours the awareness
that ‘I am witnessing myself’, remains constant.
It does happen. If you can maintain the drashta awareness
that ‘I am aware of myself’ for twenty-four hours during the
periods of activity and inactivity both, then the mind is elevated
to another level and it is not gross any more. Here kriya yoga
begins.

YOGA 15 Apr 2017

Be in the Inner and Outer
World
From Conversations on the Science of Yoga – Karma Yoga Book 4:
Action with a Purpose

Swami Satyananda: Most people

must combine their daily work, in
the form of karma yoga, with daily
sessions of meditation practices. There
must be acceptance, integration and
understanding of both the inner and
outer environments. For this reason,
it is essential that each person with
spiritual aspiration should practise
introverting techniques, such as raja
yoga, kriya yoga, pranayama and so
on, combined with and supplemented
by methods of harmonizing the interaction with the external
surroundings, such as karma yoga.
Only in this way can one can start to effectively harmonize
both the inner and outer worlds. Only in this way can one
really start to tread the path and know the complete oneness
of everything that exists, both internal and external. It is for
this reason that karma yoga is so important, and why Swami
Sivananda urged everyone to work and play in both the outer
and inner world.

YOGA 16 Apr 2017

The Moving Awareness
Swami Niranjanananda Saraswati

People think that when they practise yoga, they will experience
silence, peace and quiet. That may be the final result, but the
entire process from step one to the last step is not an experience
of peace but continuous motion. As long as there is motion
there is no peace: you will experience peace when you reach
your final destination and stop your motion. When you are
walking there is continuous motion rather than peace. Once
you arrive, you can sit down quietly and admire the beauty of
the sunset. That is the procedure that yoga adopts in dealing
with the mind.
Even in kriya yoga you continuously move up and down
the arohan and avarohan passages, to keep yourself engaged.
That engagement allows you to focus on many different
activities that happen simultaneously, which in a normal
situation you would not be aware of. Even right now, you are
performing many activities through your body and senses,
but are you aware of them all? No! In kriya yoga, you become
aware of multiple activities within one practice.
For example, in the first practice of kriya yoga, vipareeta
karani mudra, you have to maintain the awareness of the
correctness of the posture, the balance, the weight on your
hands and shoulders, everything has to be properly adjusted,
and through that you come to a proper sthiti, stable condition,
of the body. After adjusting yourself physically, you focus
on the stability of the body. Thereafter you become aware
of the breath, but instead of feeling the breath in the throat,
you visualize it flowing in a smooth and gentle manner.
Visualization also helps the physical condition: you do not
focus on the contraction of the throat and feel choked as your
throat is compressed; rather the breath becomes a way to lead
the awareness to different areas of the body. Then you focus

YOGA 17 Apr 2017

on the chakras. That awareness at specific points in the body
triggers centres that are located in those areas.
In this manner, you are simultaneously becoming aware of
and managing conditions that are both physical and mental.
In this process, is the mind relaxed or engaged? It is engaged.
It is not a fixed awareness, it is a moving awareness. You have
to move your awareness up from manipura to vishuddhi to
bindu, then come back down again. This builds up dharanas, or
areas of focus, areas of developing the awareness and engaging
the mind to create a particular type of experience, which may
or may not be sensorial.

The safety valve

If kriya yoga is done right, it leads to certain psychic experiences
and awakenings. For these awakenings and experiences to
happen beneficially, you need to have gone through the proper
sequence, which includes balancing of ida and pingala in hatha
yoga and chitta vritti nirodha in raja yoga.
The way to stabilize the vrittis begins in hatha yoga with
the balance of ida and pingala, the solar and the lunar activities
of life, and the clearing of vrittis continues in raja yoga. If
these two processes are not done, you will not be able to
practise kriya yoga. No matter how hard you try to meditate
and concentrate, with imbalanced energies you will not have
sufficient depth and with disturbed vrittis you will not be able
to go deep into your psyche.
With dissipated mental behaviour, you cannot derive
the benefit from kriya yoga or even practise it; you will get
bored after some time. That is the beauty of kriya yoga: many
people learn it yet very few people practise it, as they are not
psychologically inclined or ready for it. After a few weeks,
days or months, it fades into the background and they return
to their asana practice.
This, in fact, is one of the biggest boons of kriya yoga: that
those who are not ready for it, even if they learn it, will not
be able to use it. Those who are ready, by learning it in the

YOGA 18 Apr 2017

right manner, will have quick results. They already have the
necessary education from previous classes and have gone
through the training of hatha yoga’s ida-pingala balancing
and raja yoga’s chitta vritti nirodha. Their mind is already
geared to go beyond annamaya, pranamaya and manomaya
into vijnanamaya and anandamaya. There is no dissipation
of annamaya, pranamaya or manomaya, as all the vrittis are
stabilized. This is the inbuilt safety of kriya yoga.
Kriya yoga is not a common practice or learning, as not
many people are able to fulfil its two basic requirements:
balance in prana shakti and chitta shakti, and management
of mental dissipations and distractions. It is possible only for
those who have followed the proper sequence, which ensures
that one’s progress in hatha yoga has taken one through the
first two koshas: annamaya and pranamaya. Then, in raja
yoga, one works with pranamaya kosha and manomaya
kosha, and gains access to vijnanamaya kosha, the dimension
of consciousness as a meditative experience. Thereafter, in
kriya yoga one is able to access the depth of vijnanamaya and
have the experience of anandamaya. Therefore, the practice of
kriya yoga is dependent on the perfection of hatha yoga and
raja yoga. It is not a standalone practice; its foundations are
hatha yoga and raja yoga.
—Kriya Yoga – Module 1,
7 November 2016, Ganga Darshan, Munger

YOGA 19 Apr 2017

Kundalini
From Kundalini Yoga, Swami Sivananda Saraswati

The word kundalini is a familiar one to all students of yoga, as

it is well known as the power, in the form of a coiled serpent,
residing in mooladhara chakra, the first of the seven chakras.
The other six are swadhisthana, manipura, anahata, vishuddhi,
ajna and sahasrara, in this order.
All sadhanas in the form of japa, meditation, kirtan and
prayer as well as all development of virtues, and observance
of austerities like truth, non-violence and continence are at
best calculated only to awaken this serpent-power and make
it to pass through all the succeeding chakras beginning from
swadhisthana to sahasrara.
Sahasrara is otherwise called the thousand-petalled lotus,
the seat of Sadashiva, the Parabrahman or the Absolute. It
is separated from the kundalini or the Shakti which lies at
mooladhara, and in order to unite, the kundalini passes through
all the chakras, as explained above, conferring liberation on

YOGA 20 Apr 2017

the aspirant who assiduously practises yoga or the technique
of uniting her with her Lord, and who gets success also in his
effort.
In worldly-minded people, given to enjoyment of sensual
and sexual pleasures, this kundalini power is sleeping because
of the absence of any stimulus in the form of spiritual practices.
The power generated through such practices alone awakens
the serpent-power, and not any other power derived through
the possession of worldly riches and affluence.
When the aspirant seriously practises all the disciplines as
enjoined in the shastras, and as instructed by the preceptor,
the veils or layers enmeshing kundalini begin to be cleared
and finally are torn asunder and the serpent-power is pushed
or driven, as it were upwards. Only a person in whom the
kundalini has already been awakened and reached its abode or
Sadashiva, and is blessed by this achievement alone becomes
entitled to act as a Guru or spiritual preceptor, guiding and
helping others also to achieve the same end.
Supersensual visions appear before the mental eye of the
aspirant, new worlds with indescribable wonders and charms
unfold themselves before the yogi, planes after planes reveal
their existence and grandeur to the practitioner. The yogi gets
divine knowledge, power and bliss, in increasing degrees,
when kundalini passes through chakra after chakra, making
them to bloom in all their glory, which lies concealed from the
eyes of worldly-minded people who would refuse to believe
of their existence even. Before the touch of kundalini, they do
not give out their powers, emanating their divine light and
fragrance and reveal the divine secrets and phenomena.
When the kundalini ascends one chakra or yogic centre,
the yogi also ascends one step or rung upward in the yogic
ladder; one more page, the next page, he reads in the divine
book. As the kundalini travels upwards, the yogi also advances
towards the goal of spiritual perfection in relation to it. When
the kundalini reaches the sixth centre or the ajna chakra, the
yogi gets the vision of the personal God or Saguna Brahman.

YOGA 21 Apr 2017

When the serpent-power reaches the last, the top centre, the
sahasrara chakra or the thousand-petalled lotus, the yogi loses
his individuality in the ocean of satchidananda or the existence-
knowledge-bliss absolute and becomes one with the Lord or
Supreme Soul.
He is no longer an ordinary man, not even a simple yogi,
but a fully illumined sage, having conquered the eternal and
unlimited divine kingdom. He is a hero having won the battle
against illusion, a mukta or liberated one, having crossed the
ocean of ignorance or the transmigratory existence, and a
superman having the authority and capacity to save the other
struggling souls of the relative world. Scriptures hail him most,
in the maximum possible glorifying way, and his achievement.
Celestial beings envy him, not excluding the Trinity: Brahma,
Vishnu and Shiva.

Kundalini and tantric sadhana

Kundalini yoga actually belongs to tantric sadhana, which
gives a detailed description of this serpent-power and the
chakras, as mentioned above. Mother Divine, the active
aspect of the existence-knowledge-bliss absolute, resides in
the body of men and women in the form of kundalini. The
entire tantric sadhana aims at awakening Her, and making Her
unite with the Lord, Sadashiva, in sahasrara, as described in
the beginning in detail. Methods adopted to achieve this end
in tantric sadhana are japa of the name of the Mother, prayer
and various rituals.

Kundalini and hatha yoga

Hatha yoga also builds up its philosophy around this kundalini
and the methods adopted in it are different from tantric
sadhana. Hatha yoga seeks to awaken this kundalini through
the discipline of the physical body, purification of nadis and
controlling the prana. Through a number of physical poses
called yogasanas it tones up the entire nervous system and
brings it under the conscious control of the yogi. Through

YOGA 22 Apr 2017

bandhas and mudras it controls the prana, regulates its
movements and even blocks and seals it without allowing
it to move. Through kriyas it purifies the inner organs of the
physical body and, finally, through pranayama it brings the
mind itself under the control of the yogi. Kundalini is made
to go upwards towards sahasrara through these combined
methods.

Kundalini and raja yoga

Raja yoga mentions nothing about this kundalini, but pro­
pounds a still subtler, higher path, philosophical and rational,
and asks the aspirant to control the mind, to withdraw all the
senses and to plunge in meditation. Unlike hatha yoga which
is mechanical and mystical, raja yoga teaches a technique with
eight limbs, appealing to the heart and intellect of aspirants.
It advocates moral and ethical development through
its yama and niyama, helps the intellectual and cultural
development through swadhyaya or study of holy scriptures,
and satisfies the emotional and devotional aspect of human
nature by enjoining to surrender oneself to the will of the
Creator. Raja yoga has an element of mysticism by including
pranayama as one of the eight limbs. Finally it prepares the
aspirant for unbroken meditation on the Absolute through a
penultimate step of concentration.
Neither in philosophy nor in its prescription of methods
does raja yoga mention kundalini, but it sets the human mind
and chitta as its targets to be destroyed as they alone make the
individual soul forget its real nature and brings on it birth and
death and all the woes of phenomenal existence.

Kundalini and Vedanta

When we come to Vedanta, there is no question about kundalini
or any type of mystical and mechanical methods. It is all
enquiry and philosophical speculation. According to Vedanta
the only thing to be destroyed is ignorance about one’s real
nature, and this ignorance cannot be destroyed either by study,

YOGA 23 Apr 2017

or by pranayama, or by work, or by any amount of physical
twisting and torturing, but only by knowing one’s real nature,
which is satchidananda or the existence-knowledge-bliss.
Man is divine, free and one with the Supreme Spirit always.
This he forgets, and identifies himself with matter, which
itself is an illusory appearance and a superimposition on the
spirit. Liberation is freedom from ignorance and the aspirant
is advised to constantly dissociate himself from all limitations
and identify himself with the all-pervading, non-dual, blissful,
peaceful, homogeneous spirit or Brahman.
When meditation becomes intensified, in the ocean of
Existence the individuality is blotted or blown out com­ple­
tely. Just as a drop of water let on a hot frying pan is imme­
diately sucked and vanishes from cognition, the individual
consciousness is sucked in by the Universal Consciousness
and is absorbed in it.
According to Vedanta there cannot be real liberation in a
state of multiplicity, and the state of complete Oneness is the
goal to be aspired for, towards which alone the entire creation
is slowly moving on.

YOGA 24 Apr 2017

Awakening the Spirit
From Yoga in Daily Life, Swami Niranjanananda Saraswati

The people who have perfected kriya

yoga have become siddhas, as they
have attained the spiritual illum­ina­
tion. You may have heard of Babaji, the
ever-youthful saint. He was the master
of kriya yoga. Once that spiritual awa­
ken­ing takes place, you have power
to control the energy flowing in your
body.
You can rejuvenate the dead cells
through that prana shakti and not
allow the body to decay; it is a natural
outcome. After having perfected kriya yoga; the whole body
changes, as there is mastery, control and governance over the
laws of nature which regulate the normal behaviour of the body.
When you arrive at that state of realization, where you
are able to use the faculties of your consciousness and shakti,
even the body does not know old age or decay. However, the
purpose of kriya yoga is not to stop old age and decay of the
body. This is a natural outcome of having perfected kriya yoga;
you can live a long life.
Kriya yoga has to be understood as a sadhana, not as a
practice: “Oh, Swamiji said kriya yoga is wonderful, I can
extend my life span, so now every day I practise kriya yoga, and
I check myself, ‘Have I aged today? Are there more wrinkles
on my face?’” No. That is a futile exercise. If you do that you
are not a yogi, you are a narcissist.
A yogi is a person who practises for the sake of perfection
and realization, not to check the quality and condition of the
body in front of a mirror to be more appealing and attractive
to other people.

YOGA 25 Apr 2017

Yoga Capsule (Respiratory)
2017 – Impressions
The ashram has a vision and it is apparent on the face of every
swami and every student - the understanding that they are part
of a larger message. One can see the guru’s touch and grace
in all activities and areas within the ashram. It is apparent in
the attitude of seva, prasannata or happiness, equanimity, the
cheer; people are inspired here.
This course is taught systematically, methodically and with
great practical knowledge of the teachers’ own understanding
of prana.
—Sandamini Chandra, New Delhi

The Yoga Capsule is very useful and effective. I felt a signi­

ficant difference in my respiratory problem during the
course. I am benefitted not only physically but also mentally/
psychologically. New built-up strength will power in my mind
and make me happy.
I had also a chance to interact with other attendees from
different parts of India which helps me to be more strong and
positive by sharing experiences.
—Chitra Chhantel, Nepal

YOGA 26 Apr 2017

Situated at a quaint en­vir­on­
ment on the banks of Ganga
Bihar School of Yoga has been
dedicated to a noble cause.
The teachers are dedicated
and make the subject under­
standable. Most of the topics
in pranayama are hypothetical
but the teachers make it real by
making the students imagine
the course of action correctly.
They ensure that the learning
process is correct and emphasis is given on suitability of the
yogasanas and pranayamas for each particular participant.
—Satyanarayan Mohapatra, Maharashtra

Now I understand that yoga is not only physical exercise but

also proper balance and relaxation of mind and body. If you
do yoga with a peaceful mind then it will be more effective
and will support to heal your problem quickly and efficiently.
—Sibendra Baidya, Nepal

I entered the ashram to join the Respiratory Capsule deeply

sceptical that a short program of seven days could cure the
deep-rooted issues I was afflicted with.
Seemingly minor modifications in the posture, such as
widening the hands in some asana, made the practice better
suited for respiratory wellness. Other tips ranged from the type
of water to drink to how to straighten the back while sitting
in a meditative posture.
At the conclusion of the program I feel significantly
healthier and firmly in control of my healing process. And for
that I cannot thank Bihar School Yoga enough.
—Sanjeev Shukla (Sivarupa), Maharashtra

YOGA 31 Apr 2017

Khechari Mudra
From Mudra Vigyan, Swami Niranjanananda Saraswati

The practice of khechari mudra (gesture

of the tongue lock) exerts a controlling
influence upon the network of endo­
crine glands throughout the body.
This is achieved by regulating the
production of the powerful secretions
of the brain itself. These secretions
are produced in tiny amounts to
control the functions of the pituitary
gland, thereby controlling the whole
orchestra of glands associated with the
centres below ajna. These dependent
glands include the thyroid, mammary, thymus, adrenal
and reproductive glands, as well as many other dependent
processes which continually go on in the body.
Khechari mudra also influences the centres in the hypo­
thalamus and brainstem which control involuntary actions
such as autonomic breathing, heart rate, emotional expression,
appetite and thirst. The hypothalamus has a strong connection
with the thalamus and the RAS (reticular activating system),
which assumes a vital role in the sleep and waking mechanisms
and all degrees of central nervous system activities, including
the ability to concentrate. The practice also influences the
salivary gland and the faculty of taste, which are connected
to the lower nerve plexuses involved in the digestive and
assimilative processes, in turn allowing for some control over
one’s sexuality. In Hatha Yoga Pradipika the effects on the body
are described (3:38–39):
The yogi who remains with the tongue going upwards
for even half a second is freed from toxins, disease, death,

YOGA 32 Apr 2017

 old age, etc. One who accomplishes this khechari mudra
is neither troubled by diseases, nor death, lassitude,
sleep, hunger, thirst or unconsciousness.

This sloka concerning the powerful effects of khechari mudra

on human psychophysiology and destiny is better understood
when one knows about certain neuroendocrinal functions of
the brain. During the practice of khechari mudra, a number of
pressure points located in the back of the mouth and the nasal
cavity are stimulated. These points influence the whole body.
As the tongue is inserted into the nasal cavity, many tiny nerve
endings are activated that allow for greater autonomic control.
Even in normal life, with continuous practice of the simple
version of khechari called nabho mudra, the sensations of
hunger and thirst are reduced. One does not feel like eating
or drinking and gradually the body adjusts accordingly. This
can be experienced by experimentation.
Khechari mudra is just one example of how mudras, when
practised properly for some time, can affect the physiology
of the body and brain, in turn allowing access to parts of the
brain and to human potentials that have previously remained
dormant and unknown.

YOGA 33 Apr 2017

Kriya and Kundalini
From the teachings of Swami Satyananda Saraswati

Although there are varieties of practices for awakening the

inner power, most of them have brought man into conflict with
the mind. Right from the beginning, man has not been able to
make any tangible progress in spiritual life, because most of
his time has been spent in fighting, controlling and suppressing
the grosser tendencies of the mind. Since the tendencies of the
mind are endless affairs, man has had continual problems with
the mind. Even if one is able to control and pacify the mind for
a period of six months, it is no guarantee that the mind will
not lose its gales once more. After many years of quiet, the
mind again becomes restless over petty matters. Therefore,
it is necessary to discover a way which does not involve and
confront the mind.
With this purpose in view, the ancient yogis designed a way
for bypassing the nature of the mind in spiritual life, which was
known as the path of kriya yoga. This path is a combination

YOGA 34 Apr 2017

of powerful practices based on hatha yoga. In the practice of
kriya yoga you try to influence the mind through the body,
just as you influence the mind through the ingestion of certain
chemicals.
People have always known that the mind can be influenced.
When you try to change the mind through the mind, it is
raja yoga. When the mind is influenced by self-enquiry, it is
jnana yoga. When you transform the mind through emotion,
it is bhakti yoga. When you try to change the mind through
selfless service and detachment, it is karma yoga. When you
change the nature of the mind through mantra, it is part of
tantra yoga. When you try to influence the mind by adjusting
and balancing the chemicals of the body, that is hatha yoga.
In the practice of kriya yoga you are not at all concerned
with the distractions that are tossing within your mind. If your
mind lacks the fundamental qualification of concentration,
and is swayed by passions, depressed by worries, psychotic
or neurotic, even if you are on the worst of mental planes, it
makes no difference in kriya yoga. Whether you are tamasic,
rajasic or sattwic, it makes no difference.
In raja yoga you have to be constantly aware of the functions
of the mind. You have to make your mind consistent and one-
pointed, otherwise you will fail. But in kriya yoga the constancy
of the mind is not important; you are concerned with the
practices only. The practices are done on the physical plane
and the mind has minimum involvement. It is not necessary
to be consistent and one-pointed, but you have to practise the
kriyas in the manner specified.

Vipareet karani mudra

For example, in vipareeta karani mudra, the first practice of
kriya yoga, you must be able to maintain the correct position.
While practising the physical posture, you have to inhale in
ujjayi from manipura chakra up to vishuddhi, stop there,
and then breathe out without any passage. In vipareeta
karani mudra the inspiration has a passage from manipura

YOGA 35 Apr 2017

 to vishuddhi, but the expiration
has no passage. You may expire
in any manner you like, and then
start the second round from
manipura to vishuddhi. Practise
this 11 times.
Now what is the science behind
the practice? The texts on hatha
yoga say that the moon secrets
nectar and the sun consumes it.
Thus the yogi loses his spiritual
power and death overtakes him.
Therefore let him send the nectar
back to the moon and become
immortal. This is the basis of
vipareeta karani mudra.
Here not only the flow of
nectar and prana, but even the
BSY ©
blood circulation is reversed to
the brain. If you enrich your brain with a surplus of these three,
then you can realize the higher self. Vipareeta karani mudra
is a means of enriching your brain and preparing yourself for
further practices.
By the practice of vipareeta karani mudra, you are able
to stimulate the sahasrara chakra, known in modern science
as the pituitary body, which is located in the higher centre
of the brain. From different areas of the pituitary, powerful
hormones are secreted which control all the other glands of
the body, thereby influencing the functioning of all the organs
and systems as well as the mind and emotions.
Of these multiple hormones the most important are the sex
hormones. In yoga these hormones are known as retas, and it
is said that they are responsible for arresting degeneration. As
long as the body is saturated with retas, one remains young
and the body emits a pleasant odour. The preservation of this
hormone is known as brahmacharya. When this hormone goes

YOGA 36 Apr 2017

down to the navel region, it turns into veerya or semen and
leaves the body by emission. As a result of this, restlessness is
created in the mind and one becomes mentally and physically
broken. This cycle of degeneration is prevented by the practice
of vipareeta karani mudra. Before the retas turn into veerya,
you reverse the whole process and send the hormone and
prana back to the brain.
In order to be tranquil in mind, you must have ample force
in the brain. When there is ample force in the brain, the mind
stops and kundalini wakes up. When the brain is weak and
has no prana, the mind grows restless. Many people sit for
dhyana, but instead of becoming peaceful, their minds become
anxious, fearful and nervous. The reason for this is very simple:
there is not ample prana shakti in the higher centres. If you
practise vipareeta karani mudra for nine minutes every day
and are able to reverse the process of prana, there is no reason
why your mind should not stop. Therefore, vipareeta karani
mudra is the first practice of kriya yoga.

Chakra anusandhana
Here is another example of how the awareness can be awakened
without involving the mind. In this practice the consciousness
is rotated through the chakras and their contact points. All the
chakras except for mooladhara and bindu have contact points
at the front side of the body which are parallel to the chakra
points in the spine. From mooladhara to bindu you ascend
through the contact points, and from bindu to mooladhara
you descend through the chakra points. The upper terminal
is bindu and the lower terminal is mooladhara.
As you ascend through the contact points in the frontal
passage, say the name of each one to yourself and touch it
mentally: mooladhara – perineum, swadhisthana – pubic bone,
manipura – navel, anahata – sternum, vishuddhi – throat pit,
bindu – top back of the head.
As you descend through the chakra points in the spine,
again say the name of each one mentally and touch it

YOGA 37 Apr 2017

mentally: bindu – top back of the head, ajna – top of the
spine, vishuddhi – behind the throat pit, anahata – behind the
sternum, manipura – behind the navel, swadhisthana – coccyx,
mooladhara –perineum, and terminate.
In this practice concentration is not necessary, but the
awareness should keep moving from centre to centre as quickly
as possible. If you are slow the mind will wander out. Practise
nine rounds of chakra anusandhana.

The tradition
Kriya yoga is a compilation of practices taken from hatha
yoga and different sources in tantra. For example, vipareeta
karani mudra is a posture of hatha yoga, but in hatha yoga
we do not teach the other details. Similarly, maha mudra and
maha bheda mudra, the two important kriyas, are also taught
in hatha yoga, but not in detail. In the same way, naumukhi
mudra is also taught in hatha yoga, but not in its complete
form. In hatha yoga it is called shanmukhi or yoni mudra,
in which you close the seven gates: two ears, two eyes, two
nostrils, and the mouth. In naumukhi, however, all nine gates
including the urinary and excretory orifices are closed. This
leaves only the tenth gate open for the passage of prana and
kundalini. So, in kriya yoga we teach a little more than we
teach in hatha yoga.
In our century the practices of kriya yoga are being taught
by many people, but they have been simplified to a great extent.
I do not want to simplify these practices, however, because
if I do, future posterity will not know what kriya yoga really
is. Although many people today are unable to practise kriya
yoga in its complete form, they may be ready to practise it in
a year or two, providing they know what it is.

Relationship between kundalini and kriya

Kundalini yoga is not a practice but a system, just as hatha
yoga is not a practice but a system. Kriya yoga is one part of
kundalini yoga; it is a practice and not a system.

YOGA 38 Apr 2017

 The word kundalini has to be explained properly.
According to the modern writers, kundalini is a coiled serpent,
but according to tantra, the word kunda means ‘a deeper place’.
When you make a fire sacrifice you make a small square hole
in the ground in which you put the fire. When the fire is
burning you offer oblations. When you offer oblations the fire
blazes, so the word kunda literally means ‘a fireplace in a hole’.
Kundalini is shakti; fire is shakti. Kundalini yoga is the science
of fire in the kunda. In this deeper fireplace the fire burns in
dormant potential form. This is the sleeping kundalini. This
fire is not physical fire; it is known as the yogic fire, which is
also generated through pranayama. The external fire is only
a symbol.
In the deeper place, in mooladhara chakra, there is an oval
shaped, astral lingam. The word lingam has two meanings:
phallus and causal body, but most people only understand the
first meaning. The lingam in mooladhara is the causal body
or you can say the unconscious of modern psychology. This
is the total libido. In kundalini tantra and in kriya yoga, we
conceive of three places for the shivalingam – in mooladhara,
ajna and sahasrara. In mooladhara the lingam is hazy; in ajna it
is smoky, and in sahasrara it is luminous. The word shiva here
means the ‘individual soul’. This is the relationship between
kundalini yoga and kriya yoga. Kriya yoga is a practice of
kundalini yoga.
Kundalini yoga has many more practices, not only kriya
yoga. But the practices of kriya yoga are the easiest, the best and
the most powerful. Furthermore, kriya yoga is most suitable
for the people of these times because it does not lay down any
restrictions regarding food, habits, marital life, etc.
By following the path of kundalini yoga and practising
kriya yoga, you can awaken your spiritual personality without
interfering with your mind. Let your passions, jealousies,
pride and prejudice continue. Live with your depressions and
elations, pleasure and pain. They do not stand as obstacles on
the path of spiritual awakening.

YOGA 39 Apr 2017

Pratyahara Kriyas:
Contemplating the Senses
Swami Niranjanananda Saraswati

Kriya yoga begins with a simple principle, indicated in the

first group of kriyas known as pratyahara kriyas. Many people
believe that pratyahara in raja yoga is meditation. However,
from the kriya yoga perspective, pratyahara is not seen as a
meditative state but a contemplative state. You contemplate
on a procedure. You contemplate on the links created by an
experience, whereas meditation is a fixed visualization.
Antar mouna, for example, leads to the stopping of
thoughts. When the thoughts stop, then meditation begins.
You begin with mental blankness in meditation, not with
mental chatter. Dhyana is the absence of chatter, and that to an
ordinary person would be perceived as blankness of mind. That
blankness does not indicate absence; only instead of speaking

YOGA 40 Apr 2017

loudly or screaming your thoughts, you are whispering them.
Thoughts are there, but it is as if they are dispersed in the wind.
Right now they are loud speeches in your mind, and at that
time they are dispersed whispers in the wind. You don’t even
hear them, you have to try hard to pick on a thought; their
frequency, intensity and potency is so low. Instead of high
peaks, there are more flat lines on the graph. The activity goes
on, yet the intensity and the dissipation is reduced by ninety or
ninety-five percent. Something has to remain for the body to
survive, but the lessening of dissipation opens the possibility
for the anandamaya experience to filter through.
Pratyahara, in the context of the kriyas, is continuity of
a sequence, contemplating on each procedure, each step.
Generally, the meditative state is: ‘I am there’, fixed, ‘I am
being’, ‘I have become the experience’. The contemplative
practices are: ‘I am aware of the process of becoming’, ‘I am
aware of how I become’, ‘I am aware of the steps that I take’.

Pratyahara kriyas: exploring the subtle aspects of the senses

If you observe how your senses gradually withdraw in
pratyahara, then you will find that the whole process follows
a sequence. Kriya yoga defines this sequence, these stages
and steps of sense withdrawal. In the first group of kriyas, the
pratyahara kriyas, all the senses are engaged, yet the practices
lead you to experience their subtle nature.

Eyes and vision

In the first two practices, you close your eyes to induce a certain
level of introversion. Introversion here means lessening of the
visual inputs to the brain. When you shut your eyes, at least
seventy-five percent of the visual inputs going into the brain
through the eyes are cut down. Only twenty-five percent
remains active. Imagine a torch light which can be turned on
to shine in its full potency and which also has the possibility
of being dimmed. When you close the eyes, it is similar; you
don’t need as much brain battery and introversion takes place.

YOGA 41 Apr 2017

 The eyes are closed in the first
two kriyas. In the next seven they
are partially open and different
mudras are practised with the
eyes open. Unmani mudra is
one of these; it blanks the mind
from any conscious activity,
as you instantly move into a
blank space. It is the same with
shambhavi and other mudras of
the eyes; they all induce a still
behaviour in the mind.

Ears and hearing

The auditory senses are also engaged fully in practices like
shabda sanchalana. One is encouraged to hear the inner
sounds. Yoga perceives sounds from different perspectives:
the sensorial, the mental, the psychic, the spiritual. Sensorial
sounds come in through the ears, from zero decibel to the
highest level of sound that you can hear. Mental sounds can
be memories. You are talking to your friend in your mind; you
are articulating sounds in your mind, your friend is articulating
sounds in your mind. They are part of the sound-memory.
Other impressions, like the noise of a bomb, may also be
imprinted on the memory. Everything that you have heard
in the past is imprinted on your memory, and therefore even
when the outer senses are inactive, even when you plug your
ears, the inner chatter continues.
The psychic sounds are beyond the mind, and are known
as anahata sounds. Non-psychic sounds are known as hata or
struck sounds, which means two objects coming together to
create sound, like the lips come together to make the sound
of ‘p’, or the tongue and the upper palate come together when
you say ‘two’. Speaking combines physical, sensorial and
mental memory. The third level of sound, anahata, unstruck, is
something that is already there. It has not come into the bank

YOGA 42 Apr 2017

of information in your brain and mind due to any external
factor. A person who has no awareness of music suddenly
begins to hear music. Such abilities and skills that surface
from the psychic dimension represent psychic sounds. In deep
meditation sometimes you hear music, you hear the sound of
a flute or bells or conch. These are all psychic sounds.
The highest level of sound is spiritual sounds; they re­pre­
sent an experience where words and sentences appear in your
inner perception to guide your progress on your path.
In kriya yoga, when you follow and then shut the sensorial
and the mental levels, the psychic sounds begin to develop.
The catch is that you may be able to practise physical restraint
up to a point but mental restraint is difficult to attain, therefore
most people are not able to reach the level of psychic sounds.
Any mental chatter is part of a vritti, so you have to revert back
to raja yoga to overcome the mental chatter and then you can
experience the purpose of kriya yoga.

Nose and the sense of smell

When you practise mudras such as the manduki mudra in kriya
yoga, they sensitize the nose and you are able to experience
subtle smells. In your meditative practices you might have
come across an experience where suddenly there is a smell;
you are not burning any incense yet there is a smell of incense,
or there is nothing rotten near you yet there is a putrid smell.
These are called astral smells.
The nose functions at two levels: one as a sense organ to
pick up outer smells, and two as a subtle perceiver where the
same sense of smell is so refined and sharpened that you can
even identify something or someone merely through smell,
like animals do. A sniffer dog can smell a cloth and locate its
owner five kilometres away by following the trail. It has the
ability to experience smell like you see colours; its nose can
sense smell like your eyes can see colours. This ability cannot
be compared to your faculty of smell; it is another faculty
altogether where the sense is sharpened to a high degree.

YOGA 43 Apr 2017

 The sense of smell is also experienced at another level,
where nothing is destroyed. In the physical or sensorial level,
all smells can be destroyed; however, at the astral level no
smell can be destroyed. The purpose of kriya yoga is to access
that level.

Tongue and taste

For the sense organ of tongue, the practice is that of khechari
mudra. Its purpose is to refine the taste so you are able to taste
amrita, nectar. Even the sense of taste is refined in kriya; it is
not the sensorial taste but something inner. Those who have
experienced that taste say that it is intoxicating. That indicates
perfection of khechari mudra, which, according to the yogic
texts, leads to freedom from all diseases and to longevity.

Karmendriyas
If you analyze the pratyahara kriyas further, you will find that
all the karmendriyas – the excretory organs, the sexual organs,
the feet, the hands, the organ of speech – are also engaged in
the practices. Along with this, you also explore the chakras and
the psychic passages, which deepens the awareness by focusing
your attention to non-sensorial, specific inner experiences. This
combination of sensorial engagement and inner exploration
leads to the experience of the subtle or psychic dimension of
the senses.
—Kriya Yoga – Module 1,
7 November 2016, Ganga Darshan, Munger

YOGA 44 Apr 2017

Pratyahara Kriyas
Swami Niranjanananda Saraswati

The first group of practices in kriya yoga are known as

pratyahara kriyas. In order to understand the pratyahara kriyas,
you have to understand what pratyahara is. This term appears
in raja yoga, where it is defined as the ability to disconnect
from outside and turn inwards. According to this concept,
pratyahara does not mean concentration or meditation; it
means reversing the flow of awareness. From connecting with
the outside world, you begin to connect with your internal
experiences. This is the basic concept of pratyahara.
At present, your senses and all the attributes of your mind
become active when you are connected to the outside world.
As long as the eyes are open, the body and the brain are active
and the mind is functioning, you are awake, alert and dynamic.
However, when the mind shuts down, when the brain slows
down, when the eyes shut themselves and the body becomes
inactive, what happens then? You go to sleep. In pratyahara,

YOGA 45 Apr 2017

the concern is not waking or sleeping, but knowing which
systems have to shut down.
You have to consciously shut down different systems which
divert and distract the awareness from realizing the inner
nature. Therefore, pratyahara is known as withdrawal of the
senses and the mind from outside to focusing them inside.
This withdrawal means knowing when to shut down which
department of the body.
Shutting off is the system of pratyahara. You look at
yourself and say, “This I need to shut off,” and you pull out
the plug. “This I need to close,” and you pull out the plug.
“This light I don’t need,” and you turn off the switch. Instead
of lighting a thousand lamps in your mind and wasting the
electricity of the brain, you use only the five lamps that you
need to illumine the place you are in, and shut off the other
995. This results in an immense saving of energy, there is no
wastage, and that is pratyahara. When you shut down all of
the thousand lights except the five you need to use, then you
have 995 less distractions, and the focus of your mind gains
in potency 995 times.
During this teaching of the pratyahara kriyas, along with
the kriya techniques, instructions and guidelines will also be
given on how to maintain the pratyahara state. There are two
practices, a yama and a niyama, which enforce the state and
the condition of pratyahara. The yama is danti and the niyama
is indriya nigraha.

Indriya nigraha
The niyama is indriya nigraha, observing the direction where the
senses are flowing to, and then withdrawing them from there.
“Oh this flower is very nice, so colourful, so beautiful . . .” and
one picks the flower. In indriya nigraha, instead of plucking
the flower to take it with you, you recognize that it is a flower,
that it is beautiful, and you move on. You attach, and then you
withdraw. It doesn’t even remain as a memory, it is cleared.
If it remains as a memory, then even in deep meditation it

YOGA 46 Apr 2017

will be triggered, the flower will be there and it will distract
you. Therefore, indriya nigraha is not just withdrawing the
awareness, but also cleaning and clearing the impression. You
recognize the associations of the senses, withdraw them, clear
the positive and the negative aspects both, and become neutral.
There are ten senses: five jnanendriya and five karmendriya,
so indriya nigraha takes place at ten different levels. It is not just
one thought, ‘I am controlling myself and here I am.’ No. Indriya
nigraha, sensory observation, has to happen independently,
individually, with all the senses. One by one you pull in the
strings. You have ten fishing rods and all the ten are bitten.
You don’t grab the ten sticks together and go; first you take
one fishing rod, reel it in, then the next rod, reel it in, then the
third and reel it in: one by one, one by one, one by one. That is
the concept of indriya nigraha, or sensorial restraint.

Danti
The yama is danti, mental restraint. Indriya nigraha is sensorial
restraint and danti is mental restraint. Here you have to deal
with six conditions of the mind that are detrimental and
destructive to being high on life. These are: kama, krodha,
lobha, moha, mada, matsarya: passion, anger, greed, infatuation,
arrogance and envy. These are the six basic tamasic traits of
mind that have to be reined in. For example, when you feel the
rise of anger and you are able to nullify the anger with your
own peace, then that is danti, mental restraint. In this manner,
at the mental level six traits have to be dealt with.
Indriya nigraha and danti constitute pratyahara sadhana.
Even in kriya yoga, it is the application of these two that will
help you perfect the first aspect of the pratyahara kriyas.
Thus, at the first level of the practice of kriya yoga, while you
do the practices, you have to also understand the concept of
pratyahara and try to deepen its experience in your life.
—Kriya Yoga – Module 1,
4 November 2016, Ganga Darshan, Munger

YOGA 47 Apr 2017

Be Busy
Swami Niranjanananda Saraswati

How do we use the energy that

we get from the kriya yoga
practices effectively into our
daily life?
By good hard work. Don’t be
lazy at home, don’t be lazy at
work. That’s all. Keep yourself
engaged; keep yourself busy,
physically and mentally. In this
way you will find that you will
be more active, creative, focused
and things will flow with greater
ease. If you use the energy in
meditation then you will get
imbalanced.
A psychic energy has to be used through physical exercise.
The energy which you develop in kriya yoga is psychic and
that has to be used up through physical movements, through
physical work, through physical involvement, through mental
involvement, through external involvement. If you use that
energy to deepen your meditation you will build up more
energy and at one moment it will explode mentally, and then
you are fit for a psychiatric case.
Therefore I am repeating that kriya yoga energy has to be
managed through physical activity. On the day you do your
kriya, you become more active physically and if there is not
much physical activity, go for a long walk. Take a one-hour
walk in the evening, a half-hour or a forty-minute walk. Move
the body, move the body, move the body. That’s it.
—11 August 2010, Ganga Darshan, Munger

YOGA 48 Apr 2017

The Lantern of Kriya Yoga
From A Systematic Course in the Ancient Tantric Techniques of
Yoga and Kriya, Swami Satyananda Saraswati

It was late at night in the monsoon

season. The sky was dark and
cloudy. There was an atmosphere
of gloom. A lone sannyasin was
slowly walking along the road
looking for a quiet place to sleep.
Though his possessions consisted
only of a small bag, a blanket and
a lantern, he was blissful and
carefree.
Suddenly he heard a motor
cycle behind him. The cyclist was
travelling very fast along the dark road, but he had no light.
The sannyasin knew that he would have an accident, so he
immediately decided to give his lantern to the motor cyclist.
He rotated the lantern in a circle to signal the cyclist to stop.
However, the motor cyclist did not stop . . . he went straight
past and nearly killed the sannyasin. The sannyasin called
out: “Stop! I want to give you this lantern, otherwise you will
injure yourself.” The driver shouted back: “What’s the point,
I haven’t got any brakes either!”
This story is an analogy of the life of modern man. The dark
road is the path of life, generally lived without joy and wisdom.
The motor cycle represents the human body-mind. Most people
live a life that is like the reckless and thoughtless motor cyclist
driving along the road; all aspiration and effort is directed
towards attaining fame, wealth, luxury and other things that
satisfy the ego, with little thought of the consequences and
harmful effects. People tread the path of life without knowing
where they are going.

YOGA 49 Apr 2017

 The light of the lantern represents wisdom; the brake
represents self-discipline. The motor cyclist had neither a brake
(self-discipline) nor light (wisdom). He was certain to meet
with a serious accident. It is the same with any person who
walks the path of life without wisdom and self-discipline –
he will pay the penalty in the form of frustration, illness and
despair.
The sannyasin on the road tried to give a light to the motor
cyclist, but it was not accepted because the cyclist was unable
to apply his brakes. It is the dharma (duty) of a sannyasin to
guide other people along the path of life, so that they avoid
accidents in the form of disease, fulfil themselves and gradually
tread the correct path to self-knowledge. If you can apply a
brake in your life, then you will be ready to accept a guiding
light.
The light that a sannyasin can give to others is yoga.
There are many different types of light, just as there are many
different paths of yoga. One of the brightest lights is the ancient
and powerful system of kriya yoga. In this book we are making
an offering – a light to those people who are now living in
darkness, but who are willing to accept a lantern and willing
to apply the brake of self-discipline. We offer you the lantern
of kriya yoga.

YOGA 50 Apr 2017

Which Yoga Should We
Practise?
From Conversations on the Science of Yoga – Hatha Yoga Book 1:
An Overview

Swami Niranjanananda: Yoga begins

with hatha yoga: preparation and
purification of the physical body
and the pranas. Hatha yoga – the
shatkarmas, asanas, pranayamas and
pratyahara – belong to the primary
education of yoga. Everyone is aware
of the body because it is something
which is physical, visible, and can be
touched, felt, experienced.

Levels of education
When the primary education is passed, a student progresses to
the next level, the higher secondary, which would be raja yoga,
mantra, dharana, dhyana. This level must also be passed. After
the body comes awareness of the mind. The mind is something
that cannot be seen, touched or felt, but one can have glimpses
of the mind because of the thoughts and desires that come up,
and the various mental behaviours that manifest when one
encounters these mental expressions. Then one realizes that there
is something beyond the body, and it is known as ‘the mind’.
Next, the university level of yoga education would involve
combining the components of karma yoga – yoga of action;
bhakti yoga – channelling of emotions; raja yoga – mind
management, and jnana yoga – developing wisdom in life.
The university level of yoga is where all these yogas merge in
one act.

YOGA 51 Apr 2017

 Then come the higher yogas like kundalini yoga and
kriya yoga. All the preparation of the body, nadis, senses and
brain takes place in hatha yoga. All the mental behaviours are
adjusted through raja yoga so that by the time one comes to
practise kriya yoga there are no worries about anything which
is physical or mental, and the experience of developing kriya
yoga can be properly focused on.
Kriya yoga’s function is not to make a better personality
or a better yogi. Rather, it is to give access to the layers of
consciousness which have not yet been tapped, or experienced.
That is the psychic dimension of the human being. So when a
person is learning kriya yoga it is because they have already
gone through the processes of hatha yoga and raja yoga, they
have had a glimpse of jnana yoga and bhakti yoga, and then,
at the end, comes kriya yoga.
Beyond mind, there is another dimension of experience,
and that is consciousness. The mind has been experienced, but
not the consciousness. Even in the highest states of samadhi,
one is pacifying and stilling the mind, but there is no direct
cognition of human consciousness. Human consciousness is
infinite, it is not confined to time and space, it is just a continuity
of existence, it is just a continuity of experience.
With the practices of kriya yoga that point can be reached
where one begins to access the dimension of consciousness.
The energy, the strength, the force, which we encounter in
that dimension is used to improve the quality of life in this
dimension. So, kriya yoga is a practice which stands by itself,
and it does not tinker with the personality, or the mental
behaviour, or attitudes, rather it brings about an awakening
of the dormant centres of personality.

Perfection is necessary
One can’t expect a university degree by only completing
pri­mary education. No amount of hatha yoga, no amount of
asana and prana­yama is going to lead to that destination. Yes,
one will feel good, the blocks will be removed, the stiff­ness

YOGA 52 Apr 2017

will go away, the muscles will become
more flexible. But just because the blocks
have gone away and one has become
more flex­ible does not indicate that the
aim will be reached. In fact, people in
the circus perform better postures than
yoga prac­ti­tioners. They can perform
better asanas than all those who are still
trying to touch the nose to the knees after
twenty years! So asana is not going to
give one darshan of God. Prana­yama is
not going to give one darshan of God, no.
They have their purpose and once the purpose is over,
it is time to move on to the next set of yoga practices. When
studying at university, a student does not sit everyday
learning how to write ‘a b c and d’, no, that phase is finished
and done with. At that stage the mind must be applied in
different ways. The same thing happens in yoga. Hatha
yoga – asana, pranayama, the shatkarmas, the preparation
of body and the preparation of mind – represent primary
education in yoga. Raja yoga, mind management, represents
the higher secondary level of yoga and the other yogas that
merge into one to bring out a creative nature, a creative
personality, represent the university training of yoga. In this
way one can decide which class to be in, primary, secondary
or university.
So how do people find the light to remove the darkness
from the mind? Reality is not one, there are many realities,
and each aspect of yoga is a stepping stone into another subtle
yoga. Once a level has been perfected, then one dimension of
a person’s nature has been covered, and it is time to move on
to another class. The important thing is that one must attain
perfection in the previous stage before moving on to the
next. Until a stage of yoga has been perfected, it has not been
mastered and no matter how hard one tries, the next level
cannot be experienced.

YOGA 53 Apr 2017

 The Grain of Truth
It has been told from generation to generation,
And so it is sung by the bards and sages,
That he who would enjoy life
And gain enlightenment
Shall partake of the grain of truth.
This grain springs from bindu, the primal seed –
Rooted in the rich earth of mooladhara,
Watered by swadhisthana’s unconsciousness,
Ripened in blazing manipura sunlight,
Fortified by the pure air of vishuddhi.
The wise man mills the harvest
Between the stones of austerity and service
And, collecting the yield of unshakeable vision,
He kneads it with the amrita of intuition,
Baking the sacrificial loaf
In the fires of renunciation.
Yoking his soul to the powers of the cosmos,
The sage shares this yoga with men of worth,
By means of them to reach myriads of people.
Christian communion, Moslem loaf of hospitality,
Bhiksha of Buddhists, Shiva’s prasad.
Yoga is the lifebread,
Broken to sustain the spirit of all mankind.
For even a single taste transforms
Every meal into a feast of truth,
All of life into
A celebration of awareness.
—Swami Satyananda Saraswati
 Yoga Publications Trust
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Mind, Mind Management & Raja Yoga Swami Niranjanananda Saraswati
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Yoga, Bihar School of Yoga, Bihar Yoga Bharati and Yoga Publications Trust
catalogues.

YOGA & YOGAVIDYA Online

Bihar School of Yoga is happy to announce that the YOGA and YOGAVIDYA
magazines are now available online at:
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provides on­line access to Satya ka Avahan, the bi-monthly magazine
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the programs of Sannyasa Peeth.
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Yoga Peeth Events & Yoga Vidya Training 2017

Apr 9–19 Total Health Capsule (Hindi)
Oct 1–30 * Progressive Yoga Vidya Training (English)
Oct 2–Jan 28 * Yogic Studies, 4 months (English)
Oct 16–20 * Kriya Yoga – Module 1 (English)
Oct 16–20 * Kriya Yoga – Module 2 & Tattwa Shuddhi
(English)
Nov 4–10 * Hatha Yoga – Module 1: Shatkarma Intensive
(English)
Nov 4–10 * Hatha Yoga – Module 2: Asana Pranayama
Intensive (English)
Nov 1–Jan 30 2018 * Yoga Lifestyle Experience (for overseas
participants)
Dec 11–15 Yoga Chakra Series (English)
Dec 18–23 * Raja Yoga – Module 1: Asana Pranayama
Intensive (English)
Dec 18–23 * Raja Yoga – Module 2: Pratyahara Intensive
(English)
Dec 25 Swami Satyananda’s Birthday
Every Saturday Mahamrityunjaya Havan
Every Ekadashi Bhagavad Gita Path
Every Poornima Sundarkand Path
Every 5th & 6th Guru Bhakti Yoga
Every 12th Akhanda Path of Ramacharitamanas
* Indicates training for overseas participants

Please be aware that mobile phones are NOT permitted in the ashram.
Ensure that you do not bring your mobile with you.
For more information on the above events contact:
Bihar School of Yoga, Ganga Darshan, Fort, Munger, Bihar 811201, India
Tel: +91-06344-222430, 06344-228603, Fax: +91-06344-220169
Website: www.biharyoga.net
- A self-addressed, stamped envelope must be sent along with enquiries to ensure a response to
your request