Priyanath becomes Shri Yukteshwar
As a Kriya Yogacharya, Priyanath dedicated his life to helping the spiritually impoverished. During this period he came into contact with Swami Jnanandaji Maharaj, a monk of great wisdom, who was then the president of 'Bharat Dharma Mahamandala' (an advanced society of religion and spirituality in Kashi i.e., Benaras). This organization was not confined to Kashi alone, but was well known in different parts of India.
Through his interaction with Priyanath, Swami Jnanandaji recognized his shrewd intellect, scriptural knowledge and the signs of becoming a great spiritual leader. He suggested to Priyanath formal initiation into monkhood or sanyyasa i.e., Swami order. This would enhance the performance of his duty as a spiritual teacher. There would not be any objections from any member of society, since being initiated by him as a monk took Priyanath beyond all formalities of caste and creed. This thought had also occurred to Priyanath earlier, so he accepted this proposal of Jnanadaji Maharaj whole heartedly.
On the holy day of Guru Purnima of 1906, the birthday of Maharishi Vyasa, the great teacher and author of almost all sacred scriptures, Priyanth entered the holy monastic order of sanyyasa (Swami Order). He was initiated by Srimat Swami Krishnadayal Giri Maharaj, head of an ashram at Bodhgaya with all the necessary vedic ritual, assisted by Jnanandaji Maharaj.
According to tradition, it is customary that during the intiation into monkhood one receives a new name from his Guru who initiates him. In his programmes of 'Gita Sabha', Priyanath always addressed others adding the prefix of Shriyukta to their names irrespective of language -- Bengali, English, Hindi or Oriya. So, he was given the name of "SHRIYUKTESHWAR" during his initiation. The literal meaning of Shriyukta is 'one who is united with' and Ishwara means "God". Shriyukteshwar means one who is united with Self or God. In his every breath he perceived the indwelling God. The name given to a monk or sanyyasi order always has Swami in front of it and title of the guru is also passed on to the disciple. So he received the title of Giri from the Guru. Priyanath now became "Swami Shriyukteshwar Giri'.
He studied advaita (doctrine of non-dualism) from his sanyyasa Guru and was also blessed by Shankaracharyas of different matha-s. He lived for some time with his master and learnt about yativratta, the strict rules and regulations to be practiced by a sanyyasi. Then he returned to his field of activity, Puri, carrying the blessings and the grace of his master.
To establish unity among all religions was the main aim of Shriyukteshwar. For this reason, he was in constant consultations with the teachers of various religions presenting to them his noble intention. Seeking advice from them he set-up a national organization named 'Nikhila Bharata Sadhu Mandala" (All India Concgress of Saints).
Quotes of Shriyukteswar Giri
He often said, "Spiritual life is not sitting in postures, chanting of some mantra or practice of some techniques. Expecting self-realization just by doing these is like building castles in the air. Adequate development of the physical body and mind are very essential. So leaving all limitations and narrow-mindedness all should scientifically practice and progress with a higher goal in view".
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| Shri Matilal Thakur, first disciples of Shri Yukteshwar. |
Acharya Matilal Thakur
Matilal Thakur was the foremost disciple of Shriyukteswar. He dedicated his life to his Guru and assisted him in every possible way. Once an incident occurred which changed his life completely. He used to commute by train from Serampore to Khidiripur where he worked in an office. One day as he was going to the Serampore station to catch a train, he heard screams of distress and approached the person who was in pain and suffering. His heart was filled with compassion, and forgetting all about his office he took the man in his lap and attended him. He felt a great change within him as if he heard someone whispering to him, "serving poor and needy means serving to God, and it is your duty for the rest of your life".
So profound was the effect of this incident on him that he gave up his job at the office and his worldly life and became a new person, always at the service of needy and distressed people. Though he was still a householder with wife and children he surrendered everything at the feet of his master and dedicated his life to service. With the help of some noble people he set-up a treatment center called "Bhaktashram" in Chatara, a small village on the banks of the holy Ganga near Serampore. Serving the poor and needy enhanced his spiritual progress and by totally surrendering at the feet of the Lord he somehow managed to support his family by the grace of God and gurus.
Practice of Kriya Yoga techniques helped his spiritual evolution day by day. One day his beloved master visited him and was very pleased to perceive the divinity and the spiritual advancement of his disciple. As a result he was blessed and empowered by his Guru to initiate others into Kriya Yoga. Thus, Matilal became an acharya, a spiritual teacher.
Attracted to his divine personality, many seekers came to be initiated by him. The stream of Kriya Yoga was flowing far and wide under his leadership. He built himself a small hut naer "Bhaktashram" and started living there and guided aspirants of the Kriya path. Later the small hut became famous as 'Gurudham'.
He often humbly called himself 'Satchidananda', a servant. His loving devotees started calling him Satchidananda Swami.
Swami Shriyukteshwar and Acharya Matilal established many 'Satsanga Sabha-s' in many parts of Medinipur District of Bengal. They travelled into the interior remote areas and preached Kriya Yoga to the simple innocent people in a very lucid manner giving scientific background. Their teachings were very highly appreciated by the rural population whose orthodox, blind beliefs were slowly transformed to modern reasonable thinking. People were made aware of their own divinity as a result of the teaching and inspired by this mission many libraries, hospitals and schools were established in many villages.
Many Ashrams were also set up in villages like Handol, Ghatal, Ezmael Chuk, gobardhanpur, Bhasuliya, Sabang, Khukurdah, Shriyukteshwar visited each place atleast once a year and blessed the people solving many of their spiritual as well as worldly problems and giving them a new outlook on life.
Mukundalal
In the year 1919 Swami Shriyukteshwar was residing in 'Ranamahal' on the banks of the holy Ganga in Kashi. One day as he was passing through a small street in the 'Bengal tolla' area he saw a young man on the other side of the street steadfastly looking at him. Their eyes met and the look of Shriyukteshwar touched the heart of the youth as though it was known to him before. He felt very exhilarated and recognized him as his guide and prostrated before this divine embodiment with complete surrender. Shriyukteswar also hugged him as though he was receiving a cherished one after a long interval and took the youth with him to 'Ranamahal' where he was staying.
This young man was no ordinary young man. Mukundlal was the son of Bhagawati Charan Ghosh and Prabhavati Devi who were advanced disciples of Shri Lahiri Baba. Mukundlal first learnt about and was introduced to Kriya Yoga by his tutor who happened to be Hamsa Swami Kebalanandaji, also noted disciple of Shri Lahiri Baba.
After passing his entrance examination Mukundlal joined a university but his heart was more in spirituality than the college curriculum. He was paying only minimum attention to his studies and spending more time in deep spiritual practice in seclusion.
He eventually left his studies, prompted by his inner quest for spirituality and came to Kashi. In Kashi, he stayed in 'Bharat Dharma Mahamandala', one of the ashrams founded for the spread of Sanatana Dharma. Here he engaged himself in strict spiritual practices and also had some duties such as shopping for the supplies for the ashram.
With the meeting with Shriyukteshwar his search for master ended. Mukundalal lost himself in deep contemplation oblivious to all his worldly duties. He surrendered himself absolutely at the feet of his divine master, accepting him as his spiritual guide.
When Swami Shriyukteshwar met Babaji Maharaj for the first time, Babaji directed him to spread the technique of Kriya Yoga in the Western Hemisphere also. When Shriyukteshwar expressed his inability Babaji Maharaj said, "At the right time I will send you able and efficient disciples to whom you would impart this great technique of Kriya Yoga and send them to western countries for the propagation of this ancient yoga. This would greatly benefit mankind in all aspects of their life". Mukundalal was the first such disciple that was sent by Babaji to Shriyukteshwar.
The parents of Mukundalal were direct disciples of Lahiri Baba. When they took Mukundalal as a baby for the blessings of Shri Lahiri Baba, he predicted the future of this baby saying, "This baby when he grows up will enlighten the whole universe with his divine wisdom and will guide many spiritual aspirants on the path of Kriya Yoga".
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| Serampore Ashram |
The worlds of Babaji Maharaj and the predication of Shri Lahiri Baba both came to be realized with the meeting of Mukundalal and Shriyukteshwar. Through simple talk Shriyukteshwar began teaching his disciple. Every talk of the master resulted in divine vibrations in the mind and heart of young Mukundalal. Company with the master was full of bliss and ecstasy. Sometimes Mukundalal became stunned and thought-free and in that thoughtless stage he realized that Swami Shriyukteshwar was a manifested embodiment of the divine, firmly anchored in spirituality and the only 'Sadguru' (the master prophet) of all devotees.
After some time Shriyukteshwar asked Mukundalal to return home. But Mukundalal was reluctant to do so. He wanted to remain with Master. Shriyukteshwar then firmly told him "If you do not listen to me and return home then I will never accept you as a disciple" and bidding him good-bye added "Remember to meet me in Serampore Ashram within a month."
Mukundalal left Kashi recluctantly, but did not return back to Calcutta. During the period he visited Agra, Brindavan, a holy city dedicated to Lord Krishna and other places with his friend Jitin Majumdar. But all the time he was longing to go back to Serampore and his mind was very restless. He returned to Calcutta for a brief visit with his family and immediately left for Serampore Ashram to meet his master and only on meeting him Mukundalal could be free of anxiety and was relieved. Guru is the only guide in the spiritual life of any aspirant. The great master Shriyukteshwar accepted his loving disciple and also all the responsibilities for his spiritual progress.
Directed by his master, Mukundalal had to again join the university for further education. Serampore was 40 kilometers from Calcutta. Mukundalal was managing to spend most of the time in the ashram and practiced Kriya techniques for extended periods of time with strong determination. Shriyukteshwar was teaching him many hidden truths of spirituality and took maximum care to ensure the quick spiritual growth of this loving disciple.
After completing the intermediate course, Mukundalal joined the Serampore College for his graduation courses in Bachelor of Arts. This gave him more free time to be with the master, as he did not have to travel. Although he was residing at the college hostel on the banks of river Ganga most of the time he remained at the ashram which accounted for many absences to the classes. His intense desire and regular practice took him to great new heights on the Kriya path. By the grace of the master he could also successfully graduate from the college.
In 1915, after getting the degree of Bachelor of Arts from the university, Shriyukteshwar formally initiated Mukundalal into 'Sanyas' (entering monkhood of the Swami Order) with the proper ritual and ceremony. Mukundalal became Swami Yogananda Giri and Serampore became a place of pilgrimage to him, as it was the land where his spiritual transformation was complete. During this time, a group of young people under the leadership of Yogananda were inspired to the spiritual path and seeing their enthusiasm Shriyukteshwar offered them the responsibility of the 'Satsanga Sabha' of Calcutta. All the young people dedicated themselves for this job of God and Guru.
Yogananda Abroad
In 1916 Yogananda had an opportunity to visit Japan by sea. He did not consult his master about his voyage but Shriyukteshwar having heard about it personally came to the port to see him. He did not wholeheartedly approve of this trip. Yogananda's Japan visit was not very successful and he came back to the motherland after a short stay.
In 1920 he left for America to attend a seminar of world religions in Boston organized by Congress of Religious Liberals, as a representative from India. Blessed by the infinite compassion of his master he affirmed the glory of India in the Congress. After his talk thousands of Americans took Kriya initiation from him and were blessed by his holy company. He established an organization called 'Self Realisation Fellowship' (SRF) in California and after a stay of sixteen years in the States returned to India. Another organization named 'Shyamacharan Mission' was set-up in India in addition to the YSS (Yogada Satsanga Society) in Ranchi, which was established in 1917.
Yogananda's return to India
By the grace of God and Gurus, Swami Yogananda was well established in America in spreading the ancient message of spirituality of Indian rishis in the Western Hemisphere. It was 1935, fifteen years had already gone by since he left his motherland and his master. During these fifteen years Shriyukteshwar had requested him several times to return to India but without success as Yogananda was under pressure with completing his projects in America. For the last time Shriyukteshwar sent this message.
"You must come back to India with a return ticket at least for a few days leaving your activities there however important they may be,."
This time Swami Yogananda could not neglect then call of his master. He made all arrangements to return to India to see his master. Some disciples requested him to postpone his journey to another date giving various reasons. But Yogananda answered, "The sun may rise in the west but my journey cannot be postponed. My master's call has to be answered." In the month of August Swami Yogananda for the first and last time returned to India from America. His countrymen received him with great joy on his arrival.
Reunion
His guru Shri Ramakrishna Paramahamsa did not see Swami Vivekananda's success and spiritual glory in the world. Thinking of this Swami Vivekananda shed tears many times. But Serampore witnessed the great reunion of the disciple and the master. A worthy realized disciple met his worthy realized master. Shriyukteshwar embraced his loving disciple Yogananda with tears of joy and felicitations. It looked as though the two hearts and souls were merging into one. Overwhelmed with deep gratitude Shri Yogananda prostrated with great love and regard at the lotus feet of his master. This meeting of the embodiment of wisdom and embodiment of love was a day to be remembered not only in the history of Kriya Yoga but also in the spiritual history of India.
Swami Yogananda left Serampore for a tour of Ranchi and South India. That year winter solstice was observed on 22nd December in Serampore Ashram. Many devotee and disciples including Swami Yogananda attended that function with Shriyukteshwar. Yogananda had to return to Calcutta the same night. Shriyukteshwar asked him to return the next day and Swami Yogananda arrived at the ashram in the afternoon the following day. Shriyukteshwar blessing his disciple declared, "Today I declare you to be a Paramahansa". From that day onwards, Swmi Yogananda came to be known as Paramahansa Yogananda.
End of the Epoch
It was the second day of the dark fortnight of Phalguna (February/March). The Mahayogi left his bodily abode to enter the eternal abode of bliss consciously as river flows to merge in the endless ocean. Tears rolled down the faces of the disciples present and the Ashram atmosphere became mournful.
Aboard the train on his way to Puri, Paramahansa Yogananda, could intuitively feel that his master might be no more. He arrived in Puri the next morning and prostrated at the feet of his master's body. After bathing in the sea he buried the master's mortal body at the northern corner of Karar Ashram. Afterwards a thatched hut was built over the place.
Shri Yogananda remained for some time at the Karar Ashram after the demise of Shriyukteshwar. The news of Shriyukteshwar's mahasadhi reached to all parts of the world. Many mourned his death. Swami Yogananda organized a huge Bhandara,[special function dedicated to the departed monk when monks of different orders are invited. They would be fed and given gifts like new clothes, umbrellas and money in memory of the departed] in honour of his master according to the custom of the Dasanami Sanyyasa order [Monks of 10 different orders. Giri, Puri, Parvata, Bana, Sagara, Tirtha, Bharati, Sarasvati, Ashram and Aranya]. Many monks of different orders came together in Karar Ashram to attend this function and paid their final tribute to the departed soul.
The Messages of Shriyukteshwar
The Stage of a Sadhak
All the work that man does in this world are inferior to the Kriya properly performed by unshaken knowledge and devotion.
On the ascendancy of the earth tattva breath without flowing in other directions passes in the middle within a range of twenty one fingers. A sweet secretion is felt in the throat and also a propensity to relish it. A four angled yellow space is visible directly in the kutastha. Human nature remains in this purified stage for twenty minutes.
With the rise of water tattva, breath flows down the lower part of the nose within a range of sixteen fingers. In the throat is sensitized as astringent secretion and strong attraction for it. A half moon white space is envisioned in the kutastha and human nature remains fixed in this sacred stage of sixteen minutes.
With the fire tattva in ascendancy, breath flows upward in the nose within a range of four fingers. In the throat is felt the acid secretion and strong desire to relish it. In the mind is seen blue light. In the kutastha is realized a circle bedecked with blue light. Man remains in this divine stage for eight minutes.
When man climbs to the ether tattva he feels a breath flowing very slowly through the nose. In the throat is felt the pungent secretion and strong attachment to relish its savor. In the mind is created the smoky white light marked with speckles of light of varying dazzling colors. Thus divinely intoxicated human nature remains locked here for four minutes.
All these are realized from kutastha caitanya. While remaining in the body man should not be indifferent to the practice of Kriya. One should continue practicing kriya with all intent, valor and strength.
All judgements are determined by rajasic attributes. By samskar and cidabhasa, we remain happy. Without these as such, life is not possible. In this stage to do kriya and not to do are same. Taking an unmitigated refuge in the kutastha the act of distinguishing 'what is one's duty' from 'what is not one's duty' is accomplished. If kutastha is gratified with an all-radiant divine ecstasy truth is uncovered and due to its inherent feature the gross body undergoes a metamorphosis of child turning young and young old. By the very nature of the astral body, the gross body switches over to another body. But caitanya is immutable, and imperishable without beginning or end transcending all the natural limitations of birth and death.
The men of wisdom are neither deluded nor haunted by the specter of birth and death. One should without being perplexed by the words of wise men, follow strictly their methods of kriya.
One who is not perturbed by temporal sorrows and pleasures can verily quality to be worthy passenger in the voyage to ultimate liberation. What enables one to withstand these sorrows and pleasures with equanimity is proper education. This body and its ingrained sense attributes are merely allegories, being evanescent and earthly. All pervading caitanya is eternal and imperishable. One should perform kriya and its associated techniques by decimating all these ephemeral sense attributes and their derived illusions for the manifestation of caittanya.
This endless, eternal supreme self sojourns equally in all, never perishes with the body. The ignorant and unrealized alludes to it as either death or assassin.
Completely rid of passion, anger and lust (the root of all desires) and manifested by the divine majesties, mind is controlled by the practice of kriya and ascends to Heavenly Peace and Tranquility. After transcending the mind, one realizes that life forces and sense determined objects of the entire universe are nothing but the immanence of his own self. The self attains the highest, supreme and ultimate reality - Parama Purusha who manifests the rendezvous of all caitanya. At this stage, he feels there is no existence of any second object except his own self percolating to the entire universe and completely submerged in the ocean of the universal self. This is kaivalyam (the unification of the self with the Eternal Substance, God) as opined by highly advanced and realized prophets and sages.
Those who shunning all longings, lust and cravings devoid of any attachment, passion, ego and inclination, attend the Ultimate Peace.
All deposited desires are called 'unseen' (adrsta). It is always advised to renounce not only desires but also their roots - the unsatiated passion and lust. There is no other way to attainment of peace than to enjoy the deposited desires, which are 'unseen' with an attitude of detachment. Therefore, it is always advised to attain peace by enjoying the previously heaped up desires without generating any new 'unseen'.
Air, five, water or any kind of weapon never deforms this eternal all-pervading imperishable sanatan (ultimate and Supreme Self). Like discarding the worn out clothes, it discards the emaciated body and puts on a new one. Even though this Caittanya is incomprehensible to the senses, it is realized in all karmendriya-s (organs of action), jnanendriya-s (organs of sense) and antarendriyas (organs of perceptions). One should not feel disheartened by a little lack of required mental attitude to realize this.
Indifference to the manifestation of caitanya in all casts doubts even about one's own existence and sinks him ever into the abyss of delusion. Imprisoned in the cells of the whims and temptations of the senses, he passes through an ordeal of untold misery.
If one attains perfection (siddhi) in Kriya, the whole universe comes within his control. If one dies while doing Kriya, though afflicted by many diseases but without any pain, he ascends to a better and higher place in great joy and peace reaping a harvest of good samskara-s. Therefore, unperturbed by the whirlwind of evanescent sorrows and pleasures, one should get oneself merged in the kriya ever manifesting the eternal caitanya. Kriya is the jnana yoga of men and women. To stabilize permanently one's own self in this wisdom is the necessity of Kriya Yoga. In the performance of the kriya there is no requirement of much intelligence. Constant alertness of the inner self (soul) is sufficient while wipes out the troubles if any. No part of the kriya goes adrift. Evena little practice of kriya like rainwater washes out all anxieties and pains from the mind and showers on the sadhaka (practitioner) a torrent of permanent peace and joy. There is no other road to peace than the one provided by kriya unless and until it manifests wisdom. Without peace, the realization of eternal joy and bliss becomes remote. Since desires are endless man returns to the mundane world again and again by taking births. Only after erasure of all his attachment delusion and error - attends the Ultimate Kaivalya.
Atma Caitanya
Taking births for 84 million times if jiva gets purified, all its limbs and body parts get metamorphosed into the well perfected body parts of a human being as a paramount reflection of the Almighty Brahma. By this, the gross, astral and causal body as well as sun, moon, planets and stars of the whole universe being perfectly manifested in this small human organism, as the scholars, sages and saints view, have taken the form of Brahma in microcosm. If by the kriya obtained from a Sat Guru mind is made calm and quiet, in this body also can be realized the aforementioned sun, moon and stars, etc., This stage cannot be ascended to by sheer acquisition of indirect knowledge or induction. This is only possible by direct realization. Except by completely surrendering oneself at the feet of the Sat Guru, the heights to this kind of wisdom cannot be scaled.
Dhyana (meditation), jnana (knowledge), Tyaga (renunciation) and Santi (peace) are respectively like four stages of Sadhana. Citta being pacified and controlled by meditation needs to be retained and anchored in the divine enthrallment by none else than wisdom. If this way, by meditation and jnana the citta becomes gratified with divine joy and stabilized in God, then man gets to understand that the material objects and things he is craving for cease to imprint any value for him and he feels, even his body along with all these material appeasement does not belong to him. Therefore, in this universe the body-mind-intellect confined "I-ness" has no existence and the all pervading eternal caittanya is his treasure trove. If there will be no real I constantly identified and merged with the Heavenly Father, there is nothing. He realizes this universe as the embodiment of the Supreme Real Substance. God is existing within me. Brahmarisi Janaka thus enlightened by this Gurudev Brahmarisi Astavakara, expresses:
yatha prakasyamy - eko deham - enam tatha Jagat
ato mama Jagat sarvam athava na ca kincana.
(Astavakra Samhita)
(I, the One, illumine this body and reveal this universe.
Therefore, Mine is this entire universe, or indeed nothing is Mine.)
Attainment of wisdom gives rise to the funeral of all desires. In this way, if one is established in meditation, wisdom and renunciation, citta gets introverted in the susumna demonstrating always a peaceful disposition, susumna is a heaven for peace. In this if chitta is turned calm and still, the eternal all permeating caitanya manifests itself.
Realizing the atma caitanya (consciousness of the inner self) if one with undeviated devotion and love tames the citta, he perceives the all-pervading infinite caitanya as an all-glowing sun in the citta. Emanating from it and encompassing the surrounding human beings it is luminous in the soul center four inches deep within the middle of the eyebrows just as the opening mouth of susumna. It spreads to all centers in the susumna and the nerves and all body parts, illuminating the body with its glittering brilliance.
The State of a Parvartaka (The stage of an initiate)
Fire tattva means dark colour found motionless and fixed in all benevolent power of fire (teja). It is manifest in the heart center of an electric radiant body of Radha as Shri Krishna. Sattvic attributes of fire accumulate into a luminescent flame and manifest in the middle of the eyebrows (Radha). Next moment in that electrified unflickering refulgent body of electrons is visioned a dark coloured circle that is nothing but Shri Krishna. Caitanya ensconced that is kutastha caitanya or Shri Krishna caitanya. All universes (brahmanda) are manifested in the kutastha caitanya.
Established in wisdom guided by Sadguru mind should behold what its senses created by kutastha caitanya are doing in the body. Mind always sees through its eyes of wisdom (Prajna). Without samskara no sense is activated. All the senses are educated by the samskara.
Those who considering the mundane world as mere delusion detach themselves from the body cage. always remain firm and fixed in the consciousness of the inner soul (atma caitanya). Realizing the whole universe as the manifested Brahman those who consider themselves as all pervading, will unfailingly attend the kaivalya.
Attainment of kaivalya can be possible by means of certain essential qualities like sraddha (love), virya (moral courage, strength and valor), smrti (memory of one's divinity), samadhi (true concentration) and prana (wisdom). By adding to these, the eight limbed yoga techniques such as (1) yama (2) niyama, (3) asana; (4) pranayama, (5) pratyahara, (6) dharana, (7) dhyana and (8) samadhi, wisdom reigns supreme destroying ignorance - the cause of all evils and road to kaivalya is traversed easily. He who has no sense of evil, violence or jealousy in his mind towards others has no enemy. Dreaded animals like tiger and lions become friendly and harmless to him.
Imagination is the very negation of wisdom and storehouse of all sufferings. By this one is deluded into conceiving transient as eternal, suffering as happiness and matter as soul.
Caitanya (cidabhasa) is the creator of the universe and the inner light of a being. Without this the being does not perceive or see anything. This is the power of seeing. In this caittanya is immanent both the seen and seer.
If one performs perfectly his duty, he begets happiness. For this the mind has deep inclination. Unrighteous deeds cause untold suffering and misery to which citta has entrenched aversion. One of the fundamental reasons for being tied to worldly bondage is the performance of duties with unflinching attachment. Due to this kind of undeterred attachment even many wise people often hesitate to unite themselves from the fetters of attachment fastening the body. Whether works are righteous or unrighteous unless the being's sense of body-mind-intellect-ego completely withers away and dies in the Infinite Essence all road to the ultimate liberation are closed.
The samskara, karma (deeds) and imagination coalesce to create desires. Due to the samskara the being enters into a myriad of wombs. The unending desires that give birth to the body of a being never end even with the eclipse of a yuga (kalpa). The desires immanent in the prakriti endowed with three gunas (attributes) have been the causation of the manifestation of this mundane world.
From the earth tattva in coccygeal center (muladhara) the humming sound of exuberant bees emanates as aum sound. On hearing this, the sadhaka-s understand their stage of self control has been reached. This is savitarka samprajnata samadhi.
From the water tattva in sacral center (svadhisthana) is heard the flute sound as aum sound. This is sign of sanada samprajnata samadhi.
From the fire tattva in the lumbar (manipura) emanates the sounds of violin as aum sound. This is sanada samprajnata samadhi.
From the air tattva in the heart center (anahata) (dorsal) emerges the sound of a long bell in which dispositions of all senses get lost leaving alone the ego. From this emanates the God inclined pranava (aum) sound. This is ascension to samprajnata samadhi.
From the ether center (vissudha) (cervical) in the susumna cries a thunder like pranava sound which decimates completely the ego and self-conceit and causes the realization of the whole universe as nothing but manifestation of kutastha caitanya.
A lotus with thousand petals (sahasra) is the all perfect caitanya just on the top of the head. Below this in the middle of the yebrows and above the spine is a tortoise like nerve. Once one is established in this nerve with self control all vacillations ceases to give way to the expression of a still refulgent light. This is two petalled lotus (ajna). Mind though this enters into susumna. This is like the opening door to susumna. This tortoise-like nerve which elongates through the spine to cervical center like a rope is otherwise known as susumna. Two most powerful nerves elongate on the left and right side of the spine as ida and pingala respectively from the muladhara to the backside of the two eyes. The functions of blood circulation, digestion, excretion, eating and inhalation and exhalation are conducted by the caitanya of both the nerves, which is nothing but the reflection of the caitanya immanent in the susmna.
Though all potent kundalini (serpent power) is in deep slumber at the end of susumna, the regular functions of blood circulation, digestion, inhalation and exhalation are not under the control of the being.
Mind failing to enter the two petalled Lotus-the opening door to susumna roams in the front side. For this, the sixty thousand nerves proliferating from susumna which remain in the backside of the human beings, are not under their control. Their own adored deities conduct these. Some nerves on the front side remains under the control of the beings. For this reason, the backside is called purusa and the front side the prakriti.
Prakriti always tries enshroud the caitanya of the being. Taking advantage of its weakness due to some reasons if Prakriti succeeds in encompassing the caitanya, it takes birth again and again with caitanya being attracted towards a congenial place by the samskar of the prakriti. In this way 'the being' part of the brahma caitanya always endowed with Sat-Cit-Ananda, remains under the sway of the prakriti and suffers exhorbitantly by the vagaries of birth and death.
By the practice of Guru Professed Kriya, if mind crosses the atom like door of ajna center into the susmna, the serpent power (kundalini power) ascends. Due to the diverse kriyas of susmna the five parts of five kriyas are expressed into lotus like circular structures. Muladhara is four petalled lotus situated at the base of the spine. Svadhistana is six petalled lotus behind the sex organ. Manipura is ten petalled lotus at naval center. Anahata is twelve petalled lotus at heart center and Visuddha is a sixteen petalled lotus behind the neck. When these centers are expressed in their respective tattva viz., earth, water, fire, air and ether, the realization of the awakened kundalini power becomes possible.
The humming sound of buoyant bees as pranava emerging with the awakening of Divine Mother in the muladhara sets the stage for a total stabilization in the divinity. Transcending this center when one remains in the swadhisthana, the sound of a flute exudes. In this way, one ascends to all the centers one after another. The diversity of sounds the hears sublimates his mind-intellect-ego in the divinity. Thus, the 'consciousness of being' (jiva) confiend to the shackles of mind-intellect-ego, gets released into super consciousness and purified. This is purification of body.
Perched on the thousand petalled lotus, 'the being' feels completly transcended into sublimation and identity with brahma caitanya and in him shines forth the supreme knolwedge that the infinite couneless universe are nothing but I. Since there is no separate existence of any object away from the realization, the sense of being (jivatva) is not felt even remotely in the pranava sound. The practice of Kriya as instructed by Sadguru helps the sadhaka-s to be well installed in kutastha caitanya. Then they are free from woes and misery resulting from the clash of duality which emain ever hostage to the adrasta (unseen), even though they are very actively engrossed in discharging worldly dispositions. In order to be decelerated from thsi they are very eager to control the infinite universes by becoming themselves transformed into infinite and divinely intoxicated in the omnipotent, omniscient ever-joyful Brahma.
Chronology of shriyukteshwar's Life
1855, 10th May, Friday - Birth
1883, 19th August - Initiation (28 years of age)
1894, January - The first vision of Mahavatar Babaji
1895, 26th Sept. - Mahasamadhi of Gurudev Shri Lahiri Baba
1901 - Journey to Puri, Orissa
1903, 22nd March - Foundation of Karar Ashram in Puri
1906, on Gurupurnima Day - Initiation into Sanyyasa by Swami Krishna Dayal Giri
Initiation of Mukundalal (later Paramahansa Yogananda).
1915 - Initiation of Mukundalal into Sanyyasa
1925 - Hints about laving his body.
1932 - Initiation of Rabindranath into Kriya Yoga
(Later Paramahansa Hariharananda).
1936, 9th March - Mahasamadhi
Eminent Disciples of Shriyukteshwar
1. Akshaya Kumar Bhattacharya
2. Amulyacharan Santra
3. Narayanchandra Gangopadhyaya
4. Swami Bhavananda giri
5. Neelachal Chatopadhyaya
6. Bipin Chandra Bhuyan
7. Ray Atul Cahdnra Chowdhary
8. Swami Sachidananda (Matilal Mukhopadhyay)
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| Swami Satyananda Giri |
9. Swami Satyananda Giri (Manmohan Mazumdar)
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| Sri Paramahansa Yogananda's last smile |
10. Paramahansa Yogananda (Mukundalal)
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| Swami Narayan Giri |
11. Swamy Narayan Giri
12. Swami Paramaananda Giri
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| Paramahansa Hariharananda Gri |
13. Paramahansa Hariharananda (Brahmachari Rabinarayan)
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Source: Excerpts from the book on "SWAI SHRIYUKTESHWAR Incarnation of Wisdom by Paramahamsa Prajnanananda
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