Manusanghita( Mystery Of Manu)

~Yogiraj Sri Shyama Charan Lahiri Mahasay

Chapter 1

Verse 1

Manu means “in whom the mind resides as Brahma (the ultimate Self).” There are two kinds of mind: restless and tranquil. When the restless mind becomes tran quil, it is Brahma Kutastha (in Oneness with the ultimate Self).

When the air of respiration of the Kriyanwita makes the mind one-pointed, he becomes steady in sitting, Steadfast sitting and deeper concentration eventually make the breath tranquil.

The state of Tranquil Breath is the form of the Lord.

Then he becomes powerful, bestowed with the controlling capacities over six subjects: birth, death, suffering, happiness, hunger and thirst.

To him who believes in the words of Guru and concentrates on the ultimate Self in between the eyebrows is revealed the Devatas in a twinkling of an eye: Namely, Brahma (the Creator), Ganes (the god of success), Saraswati (the goddess of knowledge, music and rhythm), Jagadhatri (generator of the world) at the coccygeal center, Krisna and Radha at the sacral center, Rudra at the lumbar center, Iswara (God) at the dorsal center, Sadasiva at the cervical center and many other gods.
When the Kriyanwita places attention on the Devatas in between the eyebrows, reciprocally the Devatas look at the Kriyanwitas. The Devatas are pleased with whatever (that is, in the absence of mind) the Kriyanwitas offer them with open mind in worship and accept the offering. “Acceptance” is, in fact, by the ultimate Self through the Devatas, or gods. That is why the Devatas, or gods, become all-pervading. The gods reveal themselves to the Kriyanwita according to the nature of the offering to the ultimate Self at the After-effect-poise of Kriya.

It is said Vachana (Va - “in the ethereal state,” cha - “palate,” na - “teeth”): this means the Breath between the teeth and soft palate is tranquil on the ethereal level, and gradually, by dissolving, reveals whatever is in the mind inside,

Verse 2

The powerful Lord Brahma is revealed to all classes accordingly (Brahmana, Khatriya, Vaisya and Sudra):

  1. He who knows Brahma (the ultimate Self) is Brahmana.
  2. He who practices Kriya abandoning the expectation for results thereof is Khatriya.
  3. He who practices Kriya with the expectation for results thereof is Vaisya.
  4. He who renders service to the above is Sudra.

The Sages requested the Master to tell them of the righteousness of the four classes and what ever gradually arises in between the classes.

Verse 3

You are alone.
You automatically have become all that is in the world. You have no scope to think about any place, even for your accommodation, for you are everywhere.
If you are no more, then the world is no more.
You are infinite.
You can know the cause of all, and you become the Perfect Being in meditation.

Verse 4

The Master worshipped the Sages, that is, offered them to the Tranquil Mind, and replied, "Oh, Dear Sages, Hark!"

Verse 5

In the Kutastha there is something finer than darkness which cannot be known perfectly. It has no sign and cannot be known perfectly by logic. It cannot be known distinctly, as it were tranquilized in sleep perfectly [free of thoughts]: this is the After-effect-poise of Kriya which only can be known by the words of Guru personally (Gurubaktagamya).

Verse 7

What is said above is non-sensible due to its subtle character, and, therefore, not possible to express straightaway. It is all-pervading in all beings in the beginning and end. It is beyond the scope of the concepts of the heart. It is revealed automatically by the practice of Kriya.

Verse 8

Through meditation He created many beings in the body and Self which are seen during Kriya practice. He created the Seed inside Water, the black color, or Star, which is seen in the Kutastha.

Verse 9

The egg-like gold becomes radiant like the sun, and from there, the supreme Being is produced who is the Father of all beings: Brahma.
From Brahma is created the Void, from the Void is created Air and from Air is created all movable things, beings and states of vibrations. So, one name of Lord Siva is Sarba, meaning “all but Lord Siva Himself are movable and immovable.”

Verse 10

Water is called Nara. There is such a person, Water, i.e., Kutastha, whose form is like a man and not like a man. He is the supreme Being. He comes through the Kutastha. When one enters through that Door, then the supreme Being is realized. He resides in the black color of Kutastha. Hence, His name is Narayana, “remembrance,” or “understanding, or realizing oneself, spontaneously.”

Verse 11

This Cause (Kutastha), unmanifested, eternal, real and unreal is in the ultimate Self who has created and is creating all these. People used to call him Brahma.

Verse 12

After one year, that supreme Being divided the egg with the golden color while meditating on the Self.

Verse 13

He created sky and earth out of the two outer parts of that egg. In between he created ether and the eight sides: east, south, west, north, southeast, southwest, northwest and northeast, and water, i.e., the causal substance, Brahina or the ultimate Self.

Verse 14

The mind comes out from the Self, and the mind becomes good and bad. The mind is that Self: “THAT I AM.” Such type of feeling generates in the heart,

Verse 15

The cosmic state of Consciousness becomes the threefold qualities in all beings. All objects start to be received by the five senses. The objects are form (sight), taste, smell, touch and sound. The senses are the eye, tongue, nose, skin and ear.

Verse 16

The subtle form of the five senses and the Self is tremendously powerful, e.g., whatever is desired can be done.
With the Eye, the Form of the formless - Kutastha, the Spot, etc. - is seen.
The Ear listens to the sound of the Soundless, i.e., the inner Sound, or OM.
When the Tongue is raised [ is, when Khecharimudra, or Talabya Kriya, is successfull, it receives the taste of Tasteless, i.e., the Tranquil Air like nectar is felt in the throat.
In the Nose automatically the smell of the Smell-less is felt of many things and flowers.
With the help of Tranquil Air, The Skin touches the Touch of Brahma, which is beyond the ability of touch.

earth water fire air ether
smell juice (taste) vision (sight) touch sound
nose tongue eyes skin ears

These are the subtle forms of the five senses:

nose tongue eyes skin ears
undryable unweightable unburning unborn full
air life upper state unlikable solitary
Cause Light Illumination Beyond Pervading
Enrich Nectar Consciousness Pure individual
Container Cause Sinless Eternal Infinite
A U M *
Bralima Visnu Rudra Iswara Sadasiva
(Creator) (Sustainer) (Absorber) (God) (Eternal)
Coccygeal Sacral Lumbar Dorsal Cervical
stool urine fire air sky(ether)
rectum progeny navel chest throat

short-accent Rhythm,long-accent Rhythm,galloping or half-accentRhythm, harmonious half-accent Rhythm, Rhythmless

A U M E A
Bhuchari Chachari hechari Agachori Unmani
(Moving on land) (Curled movement) (Moving in air) (Invisible movement) (Absent minded)
Trikutt Trihatt Gohiari Utpitak punydrabin
Preliminary Rhythm Middle Rhythm Standard Rhythm Esoteric Rhythm Great Esoteric Rhythm
Waking dream dreamless Beyond waking Pure Consciousness
Gross body Subtle body Cosmic body Great cosmic body Knowledge body
Rik Yaju Sama Atharva Subtle Veda
positive (Rajasa) divine (Sattva) negative (Tanuisa) qualities of Self
Deliverer Dental Whirling Crescent Spot
Blood lotus White lotus Yellow lotus Yellow-blue lotus Yellow lotus
Progeny endurance Decaying Sun Moon
East South West North Upper
Southwestern Northeastern Northwestern Southeastern Down
Recent born God of sex Inner Man God Unmanifested
Down Above Middle Chest Unknowable
Gross body Only like jhum size Prehalf forepart Pulse size Flamelight
(three hands and
a half in length)

The Self, staying tranquil, created all beings through the vibration of OM.

Verse 17

The subtle bodies of the five senses and the ego, which are not seen, are in the subtle body of the Self.
The senses are the shelter. So its name can be said to be “body with the Self.” The wise call it “Source of mind.”

Verse 18

Thereafter individual beings start working according to their way.
Eternity makes the mind subtle with the help of cosmic Consciousness.

Verse 19

These seven are powerful from the Supreme Being: The five senses, cosmic Conscious ness and individual beings.
All these states manifest those subtle beings, five subtle vibrations and inner Sound, i.e., the physical body which is transitory but which comes out from eternal Self.

Verse 20

The quality of the sky is sound, which is in the air.
The quality of air is touch, which is in the fire and sound.
The quality of the fire is vision (form), which is in water, sound, touch, form and taste.
The quality of earth is smell in which are sound, touch, vision (sight), taste (fluid) and smell.
Ether is Brahma; there is no touch in ether, i.e., air is dissolved there and so there is no form (vision).
It is not possible to see form with the restless mind.
There is no taste in fire, i.e., there is no water in fire which is only fire by itself.
There is smell in water. There is nothing in earth, but everything is there in subtle form.
Therefore, when air enters the coccygeal center, then power is gained to produce all, i.e., in the physical body the seeker feels the distant form, juice, smeli, touch and sound.

Verse 21

The actions of all things are different according to their names, i.e., according to which sound they are known, or realized.
Everything according to the Veda, or Knowledge, is created according to different actions.

Verse 22

One becomes Devata, or god, by the practice of this Kriya. By the practice of this Kriya, when one attains the function of god, he gains understanding automatically by himself.
Being kind, one who has beome perfectly tranquil and who is living in life (Prana), is the Master who creates them [ and gods].
In the process, whatever results from there is very subtle, hence is not comprehensible. Jagya, or Kriya, is created as it has been continuously.

Verse 23

To realize the ultimate Self through the sound of OM, the science of Kriya, or Breath, is created.
In it accordingly are: Agni (the god of fire) in the east, Bayu (the god of air) in the south, Sun (the god of energy) in the west, Rajasa (the positive qualities), Sattva (the divine qualities), Tam asa (negative qualities) and Rik, Yaju and Sama (the three Vedas), i.e., creation, sustenance, and decaying. The gross body produced is three-and-a-half hands’ size in length.

Verse 24

[All these are created eventually:] Time, Brahma and part of time (as far as the speed of mind can move), the Star in the Kutastha, the nine statues, the moon, the sun, Mars, Mercury, Jupiter, Venus, Saturn, the rivers (the movement of air in all the veins), the sea (the four seas, or four Vedas), the mountains, up and down, land and whatever is seen.

Verse 25

These come into manifestation: Tapa (austerities), desire, speech, one-pointed mind, Rati (magnetic stone), universal Mind, iron (in which magnitism generates), attachment, anger, and power.
All these beings, who were before, are created.

Verse 26

He created all beings with sorrows and happiness to attain the Knowledge beyond desires by Kriya, the Understanding of Kriya and non-Kriya (Akriya). This is usually realized in Kriya.

Verse 27

All are created according to the rules: the ten senses, the half subtle parts of the five senses (Panchatanmatra) and the five elements.

Verse 28

He added the actions, incoming and outgoing, to the beings, and He created this action, again and again, which is in fact Inaction.

Verse 29

He entered Himself there as the atom in violence and non-violence, sweetness and anger, religion and non-religion, truth and untruth.
To think about the Self is good, and all actions are bad.

Verse 30

As all seasons reveal their own influences during the time of change of season, likewise the actions of embodied beings are revealed gradually.
Kriya practice gradually reveals inner Realization.

Verse 31

For development of the people, He creates mouth, arms, thighs, legs, Bra hmana (priest), Khatriya (warrior), Vaisya (businessman) and Sudra (servant).

Verse 32

That Brahma, or Self, divides His body, i.e., great ether, into two. Out of half of it is created the inner Being (Kutastha, black in color) and out of the other half is created light as nature (woman).
That part of Kutsatha creates universal Form.

Verse 33

That Great Being meditating at Tapaloka, or Trikuti (between the eyebrows), addressed the Sages to listen.
All of these Sages who, like Narada, are at once sanctified having been advised by the Guru and born twice and who are honest and great are created by Me (Manu, or the Mind).

Verse 34

The universal Mind creates all beings through the restless air of respiration, the ten Sages and the Creator.

Verse 35

In the Kutastha, the first ten Sages (Marich, Atri, Angirasa, Pulastya, Pulaha, Kratu, Pracheta, Vasistha, Bhrigu and Narada) are seen.

Verse 36

I, Manu, created the gods, those who are great-like-the-sky and the powerful Sages. The whole creation comes out of the Mind as thoughts.

Verse 38

Electricity, the moon, clouds, red rainbows, shooting stars, sounds like thunder, Mars, and small and big lights are created.

Verse 41

According to my instructions, those ten Sages created their action, meditation, and, according to the state of Yoga, animate and inanimate things.

Verse 42

One’s birth is in whichever status of action, or Kriya, one is.

Verse 50

In this world, from Creator to creeping plant, all are moving. The world is perfectly eternal and yet is always in change.

Verse 51

Thus, that Powerful, Unthinkable Brahma, or the ultimate Self, has created this world and myself and, transcending time perfectly, has been dissolved.
The example is the state of After-effect-poise of Kriya.

Verse 52

When this Self in the form of Devata, or god, considers worldly things to be unreal and only holds onto the Self through sincere Kriya practice, then automatically the sentiment “I am nothing, I have nothing” generates at the After-effect-poise of Kriya. Then the eyelids of all remain perfectly closed, i.e., nobody wants to open his eyes.

Verse 53

The feeling generates automatically to remain attuned at the state of Sainadhi. One who is practicing Kriya is a craving soul. One who is embodied is the individual self whose duty is to attain eternal Tranquility by the practice of Kriya through the senses.
Only then can the seeker attain inwardness, or restrainment. At that state, the mind never goes outward from one object to another, and the seeker feels to remain silent.

Verse 54

When the Yogi remains attuned in Samadhi, he is in Oneness with eternal Tranquility spontaneously
Then the selves of all beings, i.e., the selves of the five elements, being exclusively one- pointed, sleep in Happiness, i.e., sleep but in the conscious state, like a waking-dream state.

Verse 55

In that state of sleeping, nothing is seen with the senses, and the Kriyanwita remains attuned to the Above in the head without doing any work.

Verse 56

The individual being lives in the five elements like an atom as seed and in Samadhi. At tunement enters everywhere again, Leaving that attunement state, he reverts back to the previous state.

Verse 57

Thus, the seeker practices Kriya at the waking-dream state and attains Eternity.

Verse 58

He taught these Scriptures by Himself to me, and I taught other Sages too.

Verse 59

Thereafter, the powerful Manu created the following: the Creator (Brahma), the desireless state and desire, the power of inner Wisdom, Buddhi (intelligence), Chitta (heart), the power of vision and the Breath at the heart.
Sage Bhrigu has studied all these Scriptures. He will tell you.

Verse 64

The time length of blinking after the state of Samadhi is called Nimes, In other words, mind moves from one thought to another in that time length.
Eighteen such Nimes constitute a period called Kastha. In other words, mind can perform the whole operation by this period. Thirty Nimes constitute the period of Muhurta. In other words, during this period mind engages itself to function. Sixty such Kalas, day and night, at the coccygeal center perform fifteen times the functions of Rajasa Guna, at the sacral center, fifteen times the functions of Tamasa Guna. At the lumbar center, which remains half of the night in dark, fifteen times. At the dorsal center, the tranquil quality of actions are performed the fifteen times.
In other words, this is Rest.
This constitutes day and night from the human being.

Verse 65

The sun is at the navel. If the body is measured, the navel will be at the halfway point.
Therefore, the division of day and night starts from there. For man night is for sleeping and day is for the actions of positive (Rajasa) and negative (Tamasa) qualities,
In the daytime, revelations take place. Six months of the northern circle (Dakshinayana) is day and night for the gods.

Verse 66

Pitriloka is Kutastha [ area in between the eyebrows]. From the dorsal center to the place between the eyebrows is divided into two:
From the dorsal to the throat, the action is called dark fortnight (Krisna Paksha), meaning thereby that all actions are done by the god who is operating between the dorsal center and the throat, but it is seen and is not seen when it [ state of breath] remains in natural position.
And when action is done between the throat and Kutastha, it is called bright fortnight (Suklapaksha). When it is unconscious, it is night, a dream-state where the dreamer sees yet does not see.


Verse 67

One year (Dakshinayana) makes one day and night of the gods. For the Yogi, the north ern circuit is night and the southern circuit is day. When they remain attuned in Samadhi, it is their day. The day for the ordinary people is when they are attached to the things of illusion, which is the night for the Yogi. Proof is in the Gita, 2:69.

Verse 68

Both day and night for one who meditates on the ultimate Self (Brahma) become one. Twelve years make one Yuga (Union).
In these twelve years, gradually, he understands perfectly: He remains twelve years at the Kutastha, then twelve years in the Spinal Cord, and then in the next twelve years, he dissolves in the Self.

Verse 69

Satyayuga contains 4,000 godly years. That is, up to 4,000 times of attaining Samadhi, or Attunement, is Satyayuga.
Together the last step of Kaliyuga and the first step of Satyayuga constitute the concept of intellect, which is called Sandhya, or “Union.”
Three steps of Samadhi, or Attunement, and its parts and they remain attuned in the state of Samadhi.
For example, the four Danda constitute Kaliyuga. It can produce one Danda of Satyayuga. Then three Danda of Satyayuga constitute Samadhi, or Attunement.
Thereafter, its vibration of addiction continues one Danda more, which is also the duration of the pure state of Vibration.
Therefore, the previous three Danda and one subsequent Danda make four Dandas of Satyayuga.

Verse 70

The Sandhya [ transitory period] of Union in the Treta, Dwapara and Kali Yugas is like in the Satyayuga but has 1,000 and 100 times less in each of these Yugas as compared to Satyayuga.
The Sandhyangsa [a fraction of a Union period] in Kaliyuga is composed of 100 times, There are 400 times in Satyayuga. This makes 500.
So, in Kaliyuga inner Realization is achieved sooner.

Verse 71

12,000 of such Yugas make up one Yuga of the gods. 12,000 times of Samadhi, or Attunement, make the seeker a god.

Verse 72

One thousand godly Yugas make one Day of Brahma (the ultimate Self), and one thousand godly Yugas make one Night.

Verse 73

The end of that one thousand godly Yugas is the Day of Brahma; similar is the Night.
The Day of Brahma is felt there. Without the Day, how can the Night be known?

Verse 74

At the end of Day and Night is part of Union, which is perfectly tranquil. Samadhi, or Attunement, which state is beyond ordinary intellect, is called “supra-intellect” or “transcendent intellect.” That transcendent intellect is Brahma, or the ultimate Self.
When by His desire the attunement is over, then again creation, i.e., the Day (what is Night for the gods) starts.
That Brahma, or ultimate Self, becomes Sat (Being) and Asat (Non-being), and the individuals are in being and non-being. For that reason, the inner Self (Kutastha) becomes being and non-being.
Thus creation is completed.

Verse 75

The Holy Day of Brahma, or the ultimate Self, meaning thereby the atom of action with the attachment to the results that is revealed in the Day, automatically is being created.
After the realization of the ultimate Self, all appears as Sky.
Therefore, the Sky is created first, the sound or quality of which is not felt. Only the Yogi hears by the quality of sound when somebody says something from a distance.

Verse 76

After the Sky is created, its quality (its sound which is concentrated forcefully) is knocked.
Gandha means “smell” (ga means “sound at the throat”). Smell cannot be seen by the eyes, but air brings it to the nose. That smell remains wet, (mixed with wet and dry). That wet smell is dried by the air and becomes pleasing to the mind. This is called “purity.” The smell being knocked by the air touches Brahma, or the Self. Then smell is felt, i.e., being dissolved, it be comes tranquil.

Verse 77

By the practice of Kriya the seeker gets one “light” which is not darkness and not light. Thereafter, another light is generated which reveals every form, or manifestation.

Verse 78

Seeing forms or visions, the mind becomes tranquil and feels taste when it is wet from water. Earth, which has the quality of smell, is felt.
Therefore, in the body of Yogis fine smells and [ distant smells can be felt.

Verse 79

If 12,000 Yugas of gods are multiplied by seventy one, then one Manwantar (one new mind) is produced. 852,000 years make one Manwantar. This is external.
About 24,000 times Pranayam makes Samadhi, or Attunement. Thirty-six Samadhis, or Attunements, make one new mind, or Manwantar.
This happens to those Kriya practitioners who practice: 852,000 / 36 = 23,666 and 2/3.
Those who are good Kriya practitioners breathe once every hour.
In twenty-four hours, 21,736 breaths take place.
Yuga means rajasika (positive) and tamasika (negative).
When both become one (flow in the Spinal Cord) when in 24 hours 2,000 breaths are used to blowing in a natural course, then one godly Yuga is held.
Thus by six days 12,000 godly Yugas are held.
In the physical body, there are seventy-two main nerves, and air blows violently in these nerves excepting those of the Spinal Cord (Bra hmanari), which makes the number seventy-one.
6 x 71 = 426 days / 30 1 year, 2 months and 6 days: which makes a new mind for the Yogi. This is internal.
426 x 2,000 = 852,000. That is, if the breath blows 2,000 times regularly by 426 days, then it blows 852,000 times.
When such breaths blow, then the mind is transformed for the Yogi. This is internal.

Verse 80

There are many minds in this created world. Brahma, or the ultimate Self, is creating and dissolving, like a play, as if one boy while going along on the path, saw some clay, took some of it and put it in a pot. He does this again and again, having no intention to play. Suddenly, it comes to his mind and he starts this play.
Brahma, or the Self, is playing again and again with creation and dissolution, like a play without any desire.

Verse 81

Religion is divided into four steps:

1. Raising the tongue
2. Crossing of knot of the dorsal center
3. Crossing of knot of the navel
4. Crossing of knot of the coccygeal center
These are the four steps of religion

Sakala:

(Sa is the sound of sa; ka is “head”; la is “the force of Brahma, or the ultimate Self’) means Kriya, which reveals the Truth, Kutastha Brahma, the ultimate Self.

Thereafter, everything becomes just One, then Tranquility and lastly, Samadhi, or Attune ment. At that time, the mind merges into the Mind.

These four steps of Truth are felt as Brahma, or the ultimate Self. In non-religion (Adharma), Tranquility never generates, and this is seen by the Purusa, or the expert seer of Kutastha.

Verse 82

Tranquility and Kriya also stealing and illusion are one step less [ each successive Yuga].

Verse 83

Tranquility and fulfillment, the four hundred years of longevity - all these become one hundred years less in successive Yugas.

Verse 84

The four Vedas on the four sides are: Rik, Yaju, Sama and Atharva. That is, the first Pranayam is in the east, and meditation is in the west, i.e., in the Spine. Omkar Kriyas make the union of the south, north and all sides.
If Kriya is practiced in the world according to the Vedic rules, then in all Yugas longevity would be four hundred years.
Treta, that is, Kriya practice only in the Spine, can provide three hundred years longevity.
Martanang is in this world. Asischaiba Karinanang is receiving longevity according to one’s results of action. Pravaba is perfectly tranquil.
Proof is found in the Gita:
“Lord Siva, the Self, is He who is embodied in the Tranquility of Ida, Pin gala and Susumna,
i.e., the Spinal Cord, or Saririnam.”

Verse 85

Religion is Kriya.
It is being reduced gradually during Satya, Treta, Dwapara and Kali Yugas, i.e, Bijnana Pada, or Tranquility is less than Samadhi, or Attunement. Jnana, or Knowledge, is less than inner Realization. Kriya, or practice, is less than Realization.

Verse 86

Satya Yuga is to hold onto the Kutastha, or inner Self, Treta is to see the Kutastha. Dwa para is to generate Happiness through Kriya practice, and Kali Yuga is to initiate into Kriya.

Verse 87

The secret religion of all religions is the great radiant Kutastha, the inner Self, who creates the separate functions of mouth, arms, thighs and legs respectively.
Priests (Brahmanas) are created from the mouth, warriors (Khatriya) from the arms, tradesmen and farmers (Vaisya) from the thighs, and the servant class (Sudra) from the legs.


Verse 88

Kutastha creates the following functions for the Brahmana: To study and cause others to study, to advise, to practice Kriya and to perform Jagya and cause others to perform, to practice Kriya and to receive Happiness and cause others to practice Kriya. One should practice Kriya to generate sincerity, one should donate, that is, give Kriya [ into Kriyaj and one should realize through Kriya practice.

Verse 89

All these functions are meant for Khatriyas: Protection of the senses, donation of Kriya, that which can be given after the tongue is raised, the feeling of Bliss after Kriya, holding (the attention) on the Self after dissolving the intellect, practicing religion with attachment to results thereof, i.e., practicing Kriya with restlessness which amounts to non-practicing of Kriya.

Verse 90

The functions of craving seekers, or Vaisya, are as follows: To protect those who do not practice Kriya and to create an environment for them so that they can always listen to the glories of the Self and thereby be lead to one honest way, to donate for these arrangements with attachment to the results, to hear name and fame and to be enthusiastic about these activities.

Verse 91

The only function of the servant class is to serve these three classes and to inspire them so that they might not feel disturbance in practicing Kriya.

Verse 92

From the coccygeal center to the sacral center is impure, from the sacral center to the lumbar center is pure, from the lumbar center to the above is more pure, and in the mouth is the purest. This is told by Lord Siva.

Verse 93

The best organ is the mouth. At the state of Attunement, Brahmana becomes the supreme Person through the mouth by Kriya practice.

Verse 94

The supreme Being reveals from the mouth. By His desires, all - gods and Kutastha - dissolve in Samadhi, or in the state of highest Concentration.

Verse 95

Brahmana eats through the mouth. Nothing remains except Brahma, or the ultimate Self. He is formless, Brahma. When attunement in Oneness (Samadhi) is achieved, even the inner Self (Kutastha) is dissolved. What else is required?

Verse 96

Among the five elements, the living being is great. Among the living beings, the intelligent being is great. Among the intelligent, being is great. Among intelligent beings, man is great. Among men, the Brahmana is great.
One who practices Pranayam in the east and then in the west and later Omkar Kriyas gradually becomes the seer (who sees the supreme Being in the inner Self, Kutastha). These are increasingly great.

Verse 97

Whoever sees the supreme Being is great. Greater is he who knows the supreme Being, that is, who has attained Realization, Greater than him is he whose intellect is poised in inner Wisdom where the eyes become tranquil.
Greater than this is the subject (Karta). Whatever he desires is done. Greater than him is he who knows the ultimate Self (Brahma), for then he becomes [ who goes] beyond the doer (Akarta).

Verse 98

Having known the ultimate Self (Brahma), the seeker who remains always in the Atom of the ultimate Self, being the seer, sees all inner beatific Visions in Kriya practice. Then, he imagines himself to be in Oneness with the ultimate Self (Brahma).

Verse 99

Thus, the feeling of being with the ultimate Self is generated, but the mind wants to remain with individuals and the world.
Iswara (God) keeps secret the inner Realization from all beings in His own hand. He holds the power of inner Realization.

Verse 100

All belongs to Brahma, the supreme Being (Uttam Purusa).
Whatever has come into motion in this world, among them great things, belongs to Bra hma. Whoever lives in the supreme Being is great. All these belong to him.

Verse 101

All things are from the inner Self (Brahmamoy). The inner Self is enjoying them. The Self is giving to the Self for the Self. All are for the Self. Therefore, there is no violence. Brahma has no egoistic sentiment such as “I am enjoying them” other than as the Lord Himself enjoying them.

Verse 102

His action is in the context of Kriya, in other words to unify the positive (rajasa) and negative (tamasa) into one, So the self-caused Manu has made this Scripture and revealed these Kriyas.

Verse 103

Only one who has seen the inner Self (Kutastha) and not others is qualified to practice this Kriya path.
Advise the disciples clearly, but do not advise the others.

Verse 104

If the seer of the inner Self (Kutastha) practices Kriya sincerely with body, speech and mind, then he is not affected by defective practice.

Verse 105

Through the practice of this Kriya by the Kriyanwita, seven generations of ancestors and seven generations of descendants become liberated.

Verse 106

By the practice of Kriya, one attains Peace, intelligence, name and fame, longevity and Samadhi, or Attunement.

Verse 107

In this Kriya, just one Kriya is told: to hold onto the ultimate Self (Brahma) is good and not to hold onto Him is a defect.
The four classes have specified conduct:
The Brahmana is to hold onto the inner Self (Kutastha).
The Khatriya is to practice Kriya abandoning expectations for results.
The Vaisya is to practice Kriya with the expectations for results of Kriya practice.
The Sudra is to serve all other classes without any discrimination.

Verse 108

The duty of a Brahmana is first to practice religion, that is, to practice Kriya, specially listening to the sound of OM, and remembering, or seeing [inner Self].
For that reason he must be in tune by the practice of Kriya and hold onto the ultimate Self eternally.

Verse 109

Conduct means to hold onto the ultimate Self. Whoever is away from this Self and wants to realize the Self (as a matter of fact, when the enlightened soul is away from the Self, he becomes like an ordinary person) attains inner Realization by the Veda,
That is, he does not enjoy whatever is realized from the speed of Breath of the four sides of the physical body or the fruits [ powers] of the Veda but rather keeps himself restrained, at the After-effect-poise of Kriya. He generates the feeling, “I am nothing, and I have nothing. The whole world is the ultimate Self.” Such is the type of fruits he attains.

Verse 110

Having seen such things in Kriya, the main work of the Sages (Munis) whose minds are dissolved in the ultimate Self (Brahma) is to practice Kriya. Their movements, or conduct and meditation (Tapasya) is to fix attention on the inner Self (Kutastha), and this is called conduct. They have accepted this conduct considering it the best.

Verse 111

Creating the world perfectly by the practice of Kriya, the intellect becomes perfectly dissolved [ poised in inner Wisdom].
Thereafter, practicing Kriyas in large numbers is like taking a bath between the eyebrows (Trikuti, or Tribeni) and remaining in Wisdom.

Verse 112

Intelligently staying with the wife (the speed of the Kriya on the left side of the body of the seeker) and sitting perfectly, the seeker should practice Omkar Kriyas (Mahajnana) every day with reverence.

Verse 113

Whichever way the mind goes should be watched. When the movement of the four sides of the Veda is noticed, then it is one bath, i.e., being satisfied.
At that time, all things become pure irrespective of purity and impurity, eatable and non- eatable (prohibited food).

Verse 114

Then the seeker, practicing Kriyas with the Tranquil Breath on the supreme Nature and putting insight into the inner Self (Kutastha), dissolves individuality, i.e., becomes liberated.
As a result there is no desire.
Then, a religion, Rajayoga, is produced, and he does all and yet does nothing, It should be experienced through practice. Otherwise, one cannot understand.
As an example, Sage Durbasa eats only durba grass, yet he eats all, or Lord Krisna, who married thousands of ladies, still calls himself a celibate (Brahmachari).


Verse 115

Then the seeker sees solutions to problems. That is, whenever he opens his eyes, he understands the feeling of the mind. The woman sees the nature (Swabhab) of man: the seeker can understand the different divisions of Kriyas. He can understand the tricks and the causes of suffering. Also, it means to overcome.

Verse 116

The seeker can understand the misconduct of businessmen (Vaisya) and the servant class (Sudra). This appears easily in the mind, and he can know the obstructions to religion and its remedies.

Verse117

The manifestation in this world is covered by three qualities: negative, positive and tranquil, or Ida, Pingala and Susumna (Spinal Cord). Thereby, the movement is continuing as birth and death, and judgment is passed accordingly as to whether liberation is to be awarded or not.

Verse 118

The Sage Manu has described the nature of action and how one can attain the Religion of all religions, the Religion of Kula Kundalini, the eternal Religion.
Whoever keeps the attention of the mind away from the ultimate Self (Brahma), in this or that way, is called “stupid.”
Whoever has realized all this by Kriya practice is described here.

This is the end of the First Chapter of Manusanghita as told by Bhrigumuni.

Chapter 2

Verse 1

Those who know Brahma (Brahmagna) serve Brahma (the ultimate Self). They feel perfectly eternal Realization having realized the atom of the inner Self (Kutastha) by practicing Kriya at the After-effect-poise of Kriya.

Verse 2

When the individual self desires [ this ] present state, it is not good. Beyond desires there is practically nothing, but there should be the desire for righteous works.
Knowing this, it is not good to develop desires (Sankalpa). Then, why do people develop such desires as eating sweets during worship? Only desire makes the mind stay outward in manifestation.

Verse 3

The source of desires is attachment (Kamana). If it is reversed, that is, if one had no desire, then how could future desires (Bhabisat Sankalpa) develop?
All sacrifices (Jagya) originate from desire (Sankalpa). Vows, rules and sacrifices are all a form of innate desires (Sankalpa).

Verse 4

There is no action without desire. Whatever one is doing is due to attachment, or desire.

Verse 5

If one performs sacrifices (Jagya) without attachment, then one attains eternal Life and highest Bliss.

Verse 6

The Vedas are the root of religion, that is, by practice of Kriyas all can be known.
Knowing or remembering (Smriti) is the character of the qualities of which there are thirteen types:

1. Pertaining to the Brahmana
2. Devotion to parents and Devatas [Gods]
3. Equilibrium
4. Not hurting others
5. Beyond childish acceptance of benefit
6. Gentleness
7. Friendship
8. Dearness
9. Indebtedness
10. Remembrance
11. Compassion
12. Tranquility
13. Good character

All these are known. Gradually and eventually, the individual self, the Sage, attains highest Contentment.

Verse 7

Practicing Kriya with attachment to results is called Bisaya, or “motivational.” To know the Cause (Source) of the appearance of such objects in the mind is to attain the omniscient state.

Verse 8

Having seen through the Eye of Wisdom completely, and afterwards having heard, first the Yogi enters into the Atom and sees the place.
Thereafter, he listens to what others are discussing there. Then, dissolving his individual self through practicing Kriya, he becomes perfectly tranquil.
Then, he attains inner Wisdom, remembrance, wisdom, intelligence, name and fame, forgiveness, kindness and Realization.
All these are written in the Charaka.

Verse 9

Sruti: What is heard without words or speech is called Hearing (Sruti,).
All these are the power of the great Beings (Mahabhutas) who are liberated while living
(Jivanmukta).
Without seeing they see and without hearing they hear with the help of these great Beings.
Smriti: Hearing without words and speeches when the same is Remembered is Smriti,
The people [wise of the past] have decided to call this religion.
By practicing Kriya, one attains name and fame in this world, and by attaining eternal Happiness one is dissolved in the ultimate Self (Brahma) after death.

Verse 10

Whatever is heard without speech is called “Hearing” (Sruti) and to realize this is called Veda, or Realization.
The remembering of this is one Scripture, that is, Kriya.
Hearing and Remembering are not possible to solve because these come all of a sudden.
These (two) Hearing (Sruti) and Remembrance (Smriti) are revealed gradually during Kriya practice.

Verse 11

The Veda is the Understanding of the state of Silence beyond sound.
Smriti is the Remembering it afterwards through the practice of Kriya.
These are the two roots. When the seekers (Dwija, or Brahmana, Khatriya and Vaisya) intellectually question how these are known and remembered [doubts], they can be expelled from the Sages for disbelief and criticism of the Vedas.

Verse 12

The Veda, Smriti and Sadachar and the very dear work of the Self to be tranquil are Kriya.
All these four are the embodiment of religion through which the character of Kriya is known.

Verse 14

Wherever two types of sound of OM (Sruti) are found, as the Yogi says, there are two types of Kriyas: practicing Kriya and the After-effect poise of Kriya.

Verse 15

When the Star is seen and is not seen or at the After-effect-poise of Kriya, the seeker having always realized, practices Kriya.

Verse 16

One who listens to the sound of OM until death realizes the ultimate Self (Brahma).
He, and not others, is fit to practice these Kriyas.

Verse 17

The instrument made of stone in which medicine is crushed is called Khal. The space inside such a small Khal is like the space between the Susumna (the Spine) and the Ganges and Yamuna River.
This place is made of Space (Akas). The inner Self (Kutastha) lives there. For this reason, this place is called Brahmabaibarta.

Verse 18

The seeker receives the true action of Kriya of that state directly from the mouth of the Master.
The Kriya of the Letter (Ka, Kha, Ga, Gha, Onga, etc.) and the Kriya of the inner Letter (Speech and Sound) are called “true Kriya.”

Verse 19

The realized Sages (Brahmarsi) appear to the seeker in the field of Kriya, that is, in the physical body of the seeker, which contains the country of fish, the moon, five Panchal, all Spots (Bindu), all the places of Omkar Kriya, and the place of practicing Kriya day and night in Samadhi.
The realized Sages appear in all these places.
Therefore, the physical body is called Arjyabarta.

Verse 20

Men should learn their Kriya from those who are born first in these places.

Verse 21

The place that is cold [where the Star is seen and which is the union place of three [the three rivers, or Ida, Pingala and Susumna] is called “the Central Place (Madhya-desh).”

Verse 22

Whatever is seen in the East and West that appears to be infinite is called the state of Realization (Arjyabarta). This is generally felt at the After-effect-poise of Kriya.

Verse 23

Wherever in the physical body the Spot (Bindu, or Kutastha) is seen is the place of Union (Jagya). All other places are otherwise (mlechha).

Verse 25

The right places are meant for Brahmanas, Khatriyas and Vaisyas who practice Kriya. Those whose hearts remain away from Kriya are Sudras.

Verse 26

The holy work and one’s (righteous) duty is to know the proper Kriyas, to be initiated in a proper manner and, having practiced, to achieve [Tranquility].
If one can practice Kriya perfectly in this physical body, then he can attain liberation while living (Jivanmukta), and when the body drops off, he attains the highest State (Param).

Verse 27

cThe Kriya (Homa) of the front side is [ the first] Omkar Kriya. Having seen the supreme Person, Kriya makes the head heavy and strains the west of the body.
By practicing the Kriyas of the East and West, the seeker becomes twice-born (Dwija).

Verse 28

Through being tranquil to practice Kriya, practicing Omkar Kriya steadfastly, practicing Kriyas of Rik, Yaju and Sama again and again, and attaining Samadhi, gradually the body becomes just the ultimate Self (Brahmamaya).

Verse 29

When the assimilated life Force (Saman Bayu) increases, then the supreme Person is seen. Due to the sincere practice of Kriya, a honey-like golden color and clarified butter (ghee) are felt in the throat.

Verse 30

When the day is good, i.e., when time is right for revelation of the Star in the body, then Brahmanas by eleven days, Khatriyas by thirteen days, Vaisyas by sixteen days, and Sudras by thirty-one days can hear the sound of OM.

Verse 31

The Brahmana receives the sound or welfare of longevity; the Khatriya receives the sound of strength and power; the Vaisya receives the sound of hope, and the Sudra receives the sound of hatred.

Verse 32

The Brahmana receives the character of welfare; the Khatriya receives that of maintaining; the Vaisya that of enriching with wealth, and the Sudra receives the character of submission.

Verse 34

The disciple, after practicing Kriya day and night will come out of the house in the fourth month. In the sixth month, he will be dissolved in the ultimate Self (Brahma), as the Kundalini blesses the seeker.

Verse 35

The heads of Brahmanas, Khatriyas and Vaisyas will be heavy within one year or three years.

Verse 36

Brahmanas, Khatriyas and Vaisyas will attain divine Knowledge in eight, eleven and twelve years respectively.

Verse 37

The seeker of Self-Knowledge can attain the divine Eye by five years, the practitioner of austerities can attain the divine Eye by six years, and the meditator, by eight years.

Verse 38

The Kriya practice of a Brahmana beyond sixteen years of age, of a Khatriya beyond twenty years of age and of a Vaisya beyond twenty-four years of age is not good. Generally, after this age practice is not good.

Verse 39

When seekers receive Omkar Kriya after the above-mentioned ages, which limits them, then the Sages ignore them.

Verse 40

All these are Kriyas in the beginning: Action, or Kriya of the ultimate Self (Brahma) and the Spot (Bindu) of the penis of Lord Siva. Spot (Bindu) which is seen in the moon is penetrated [ the penis of Lord Siva] by the practice of Yonikriya.
So the intelligent seekers do not like to tell these things to a Brahmana. If these things are told to a Brahmana (realized Sage), then he simply ignores them.

Verse 41

The inner Self (Kutastha), Rhythm (Chhanda) and darkness (Andhakar) will be seen respectively by Brahmanas, Khatriyas and Vaisyas. They will see the respective colors of clean jute, of the rope made from the tree of Chhunchmukhi and of the wool of sheep.

Verse 42

In the inner Self (Kutastha), Brahmanas, Khatriyas and Vaisyas see the respective different colors of Munja, the string of Murbba and white jute.

Verse 43

Kusa in the absense of Munja, Stone in the absense of Murbba, and the color of a string of Muja in the absense of Jute will be seen. The first, third and fifth centers are called Brahmagranthi.
The seeker should practice Kriya at the five centers of the Spine, especially at the tongue, dorsal center and the knot of the rectum.

Verse 44

When the Brahmana practices Kriya, he sees a white color above, while the Khatriya sees the color of jute, the Vaisya and Sudra gradually see a color resembling that of sheep.
While practicing Kriya the different types of seekers, namely, the Brahmanas, Khatriya, Vaisya and Sudras, will eventually see the colors of white, of Jute, and of sheep respectively.

Verse 45

The Spinal Cord appears to the Brahmana like a stick of Bel or the Palas tree, to a Khatriya like a Bat tree and stick of Khadir and to others like a Pilu or Dumbur stick.

Verse 46

The stick that is first Pranayam is for Vaisyas, the second upward to the place between the eyebrows is for Khatriyas, and the third upward to the head is for Brahmanas.

Verse 47

The stick, that is, practicing Pranayam in the Spine, will be simple and soft with no scratches.
In other words, it will be uniform and nice to look at, i.e., satisfactory to the mind.
Others will not feel disturbed by the sound of practice.
Outwardly, it should not be heavy and it should be fine inside.
After having clarified butter (ghee), one should practice Kriya.

Verse 48

Having dissolved the intellect, whatever is seen perfectly is a matter of begging.
Practicing Pranayam in the Spinal Cord perfectly, having steadfast attention at the Kutastha, practicing Omkar Kriyas making the ‘ from the South,” and making Fire in the Heart, the Kriyanwita seeker will poise his intelligence in inner Wisdom and will achieve eternal Tranquility.

Verse 49

Tranquilizing the Spinal Cord, the Brahmana will see in the East, the Khatriya in the Heart, and the Vaisya in the North, This is the gradual order of establishment in Kriya.

Verse 50

The seeker will see Beatific Revelations in Brahma (the ultimate Self) in Voidness and in Him for whom he has exclusive devotion.

Verse 51

Sitting towards the East holding onto Brahma, it sprinkles, as though one were feeling sweetness in the throat. And being freed from desires, he should inform the Guru perfectly of whatever is seen.

Verse 52

Satisfaction in the East brings longevity; in the South, fame; in the West, wealth, i.e., Brahmic wealth, and in the North, true Self.

Verse 53

The Brahmanas, Khatriyas and Vaisyas who tranquilize the Breath will continue to hold onto and always remain in touch with this addiction to Tranquility.
Then the reasoning of good and bad will be transcended. Being satisfied, drinking the nectar in the throat, and eventually touching all places of Voidness, he will be content.

Verse 54

Worship Brahma, the ultimate Self, with all the respect due him and be pleased seeing all the forms without cherishing hate. Be happy with all.

Verse 55

When the seeker practices Kriya with respect, then he achieves strength and energy. And if he practices Kriya without respect, then both strength and energy are destroyed.

Verse 56

Whatever Bliss is achieved going above, placing the tongue perfectly at the root of the palate should not be given to others. Before and after this addiction, there can be no satisfaction in the heart, i.e, it should not be satisfied.
Do not drink much with addiction.
Do not move to other places while in addiction.

Verse 57

Give up all outward attention, outward attention without Kriya, people’s criticisms and too much addiction to Bliss.

Verse 58

Always drink the nectar holding on to the ultimate Self (Brahma). Never be satisfied in seeing the gods (Devatas) and the ancestor (Pitri) Kutastha.

Verse 59

During the practice of Pranayam when there is a strain at the thumb, then the mind will remain on the Self (Brahma).
When there is a strain in the body, then it is Devatirtha, or the spiritual world [dimensions of Consciousness].
When strain is generated at the tip of the fingers and the root of the fingers, then it is Pitritirtha, or the world of ancestors.

Verse 60

By drinking water, nectar will be felt three times at the throat.
Later on, taste will be felt twice at the throat.
Then the touch of Voidness, or Tranquility, will be felt there.

Verse 61

The air, which is felt in the throat as sweet [air, is not warm. Such nectar [comes] as Tranquility is not stuck.
Holding onto the ultimate Self (Brahma) by Kriya practice provides purity due to the drinking of the nectar.
Practice Kriya on the East, i.e., front.
Practice Kriya on the North, i.e. Omkar Kriyas.

Verse 62

That nectar will go up to the hearts of Brahmanas. The nectar will go up to the throat of the Khatriyas who are practicing Kriya, the businessmen (Vaisyas) will find its taste in the mouth, and the Sudras will merely find it at the lips, but will not be able to taste it.

Verse 63

When there is strain in the right hand during the practice of Kriya, that state is called Upabiti (Upa, “different”; ba, “Void”; iti, “end or Brahma”).
After many days, the left hand is raised on the left by the strength of air, thereby meaning (that) when the seeker holds onto Brahma with interest it is called Abiti, and when (he) holds onto Brahma putting pressure on the throat, it is called Niviti.

Verse 64

If Kutastha (Jyoti and Brahma), Kriya and air in the hand, addiction to Samadhi or Attunement are lost, then hold onto Brahma accepting the body and considering the original Omkar

Verse 65

If a Brahmana practices Kriya for sixteen years, then he loses his hair at the top of the head. The Khatriya who practices Kriya without any expectation for results encounters the same fate after twenty-two years. The Vasiya who practices Kriya with attachment for the results, encounters the same fate after twenty-four years of Kriya practice.

Verse 67

These happen in life according to innate tendencies: Kriya practice, keeping the fire (burning) in the house, preserving mystic Energy, and marrying woman (the union of man and woman).


Verse 68

The functions of the Brahmana are namely Upanayan, or remaining tranquil at (the) Kutastha, or inner Self, [ be involved to achieve] all that are revelations of origin, perfect Kriya giving up attachment to its results, and remaining poised in inner Wisdom in Samadhi.

Verse 69

The disciple will see the Kutastha - the inner Self - by the help of Breath, and later on will attain the state of one-pointedness by the practice of Omkar Kriyas, and will seek union between the mind and Brahma, or the ultimate Self.

Verse 70

When the intellect is dissolved in Brahma, sweetness is felt in the throat. If Omkar Kriyas are practiced folding the hands together, then the body becomes light, and the seeker wins over the sense organs.

Verse 71

Holding onto Brahma at the Kutastha at the beginning and at the end, i.e., at the After effect-poise of Kriya, at the feet of the Guru, the hands automatically become folded to bow.
This is called Brahmanjali.

Verse 72

Turn the breathing of the right side to the left and vice versa. Hold onto the Spine perfectly. Then the breathing of the right side will remain on the right side and the breathing of the left side will remain on the left side while practicing Pranayam in the Spine.

Verse 73

Practice Kriya always in this way. Being kind to himself or herself while practicing Kriya, the seeker will attain highest Beatitude.

Verse 74

During Kriya practice mentally chant OM. Later the sound of OM will be automatically heard.
Without chanting OM, Kriya practice does not generate upward Realization.
The practice of Pranayam gets lower status if the seeker fails to automatically listen to the OM sound, going above without adhering to anything.

Verse 75

First the seeker should stay at the Kundalini (center), which is from the heart to the throat. At that state of breath, the sound of OM generates spontaneously.

Verse 76

A = Coccygeal Center, U = Dorsal, M = Kutastha (Medulla),
When the air passes through these places, then the sound of OM is heard.
When these three Kriyas are practiced, then gradually the air of the following is felt:
Bhu, or the sacral center; Bhuba, or the lumbar center (Navel); Swa, or the throat.

These six centers are seen in the Moon:
1. Medulla Oblongata
2. Cervical
3. Dorsal
4. Lumbar
5. Sacral
6. Coccygeal

Verse 77

At first, the air goes up to the head, then to the heart, and later on to the coccygeal [centres]
East, West and South, or Rik, Sama and Yaju: When all these three are united, then Omkar is held.
Practice every step first at the head, heart and coccygeal.
These three knots should be crossed through. Then, the air will remain Tranquil between the throat and the medulla oblongata.
This is called Purity (Richa, or Savitri).
For whoever is perfectly established, attaining Tranquility with the help of the supreme Power, He [Kusastha] is Lord.

Verse 78

All these are seen in Yonimudra: Purity (Savitri), Energy (Richa, or Gayatri), the inner Self (Kutastha).
The union between Ida and Pingala at the Susumna, or Spinal Cord, is called “morning meditation.”
When the inner Self (Kutastha) is seen, while [the same time] it is not seen, then, it is called “evening meditation” at the coccygeal, dorsal and medulla oblongata (centers).
Performing all these, having seen all forms, and having known Brahma, the seeker is engaged in service.

Verse 79

If one thousand Kriyas are practiced outside [the outer], that is, if Pranayams are practiced loudly, within one month a great deal of sins are destroyed.
If the inner Self is seen in this very body, then the sins are purified.

Verse 80

The Sages hate those who do not practice Kriya with full attention during Kriya practice and whose minds go outward.

Verse 81

Whoever practices Omkar Kriyas from the coccygeal to the Kutastha center between the eyebrows, sees the mouth in the Kutastha (inner Self).

Verse 82

Whoever practices Kriya always sees the inner Self (Kutastha). Kutastha, or the inner Self, has come out from the ultimate Self. When Kumbhak is held, He is seen.
Coming out means change of the previous state.

Verse 83

Kutastha is the Great Self. Pranayam is the great meditation. There is no greater Truth than holding the mind inward by practicing Kriya.

Verse 84

Whoever sees stays always in the Kutastha and practices Kriyas and Omkar Kriyas. The Kutastha is undecayable, indestructible, and is the Creator of all.

Verse 85

Practicing Kriya with the “beyond breathing state” is ten times greater than practicing Kriya with the mind, one hundred times greater when practiced staying with images and one thousand times greater when practiced putting the mind into the Mind.

Verse 86

Even one-sixteenth of whatever result is achieved by Kriya practice is not possible to attain by fire sacrifice ceremonies (Homa), sacrificing animals to deities and feeding people in charity.

Verse 87

By Kriya practice one achieves Realization of the Knowledge of Brahma perfectly. Whoever has mastered the self by the Self, remaining in attunement (Samadhi) is Brahmana, or Self-realized, whether or not he does anything.

Verse 88

All the senses and their leader, the mind - that mind - is moving in objects, i.e, in desires which snatch the mind away.
One moment the mind is moving towards desires. The next moment it moves towards Brahma.
Steadily be tranquil and the mind, which is the horse, will be restrained by the glimpse of Tranquility (Dharana), Meditation (Dhyana) and Attunement (Samadhi).

Verse 89

I am gradually speaking about whatever was told by previous Yogis regarding the eleven senses (the five organs of action, five organs of knowledge and the mind).

Verse 90

The ear, skin, eyes, tongue and nose - these are five; the rectum, penis, hands, legs and speech make up the ten senses.

Verse 91

The organs of knowledge such as ear, skin, eyes, nose and tongue work during walking. Similarly, the organs of action do work.

Verse 92

The mind is the eleventh organ, and its nature of function is twofold: action and knowledge.
If the mind is mastered, then all the senses are mastered.

Verse 93

Do not work for the satisfaction of the senses. If one does this, then one has not [arrived] at the Self; this is a sin. There is no doubt about it.
Therefore, dissolve desires by means of Meditation and Attunement. Then, one attains Realization.

Verse 94

If the seeker enjoys present desires, he can not attain Equilibrium as butter adds to the fire.

Verse 95

Whoever has achieved (fulfillment) of all desires beyond desires and whoever has renunciated never desires. Renunciation is better than satisfying all desires.

Verse 96

Restraint is perfectly achieved by Knowledge but not by serving objects.
Knowledge, or knowing, is possible only at the After-effect-poise of Kriya. When one always remains at the After-effect-poise of Kriya, then everything becomes One automatically.
This Knowledge is Power. And with the help of this Power, all mysterious things are known.

Verse 97

In order to achieve eternal Realization, the seeker must practice the following perfectly holding onto Brahma, or the Self:

1. Veda, or knowing;
2. The practice of Kriya, abandoning expectation for results;
3. Looking forward to the Kutastha.

Verse 98

Whoever does not feel (any) pleasure and pain by hearing, touching, seeing and smelling is called Master of the senses.

Verse 99

If one sense out of all the others becomes restless, like a hole in the waterpot, then the seeker’s tranquility is disturbed.

Verse 100

If all the senses are under control, and the mind is restrained, then everything is done. The body does not decay in Yoga.

Verse 101

Stay in the head, practicing Pranayam, some days in the East. Later in the morning meditate until seeing the Sun between the eyebrows.
Then, going to the Spine, being tranquil, the Kriyanwita seeker should try to feel the Star until it is revealed.

Verse 102

The Kriya of the East destroys the unknown sin, while the Kriya of the West destroys all known sins.

Verse 103

Treat whoever does not practice Kriya of the East and the West as the fourth class.

Verse 104

Restraining permanently on Brahma, tranquilizing perfectly on the head, the Kriyanwita seeker should hold onto the forest (Samadhi).

Verse 105

There is no objection to seeing consciously and to dissolving the intellect by the practice of Kriya and Omkar Kriyas.

Verse 106

To hold onto Oneness, being always with the Self, is called living in Brahma. Dissolving the intellect in the Self and remaining tranquil is holy Work.
Whoever stays in the six centers shall not have to do anything.

Verse 107

Whoever practices Kriya perfectly dissolving the intellect, holding onto Brahma and who continues the practice for about a year and has the strain on the Brahmarandra (aperture on top of the head) has curd, water, clarified butter and honey secreted from the mouth.

Verse 108

The Brahmana, who is seeing the Kutastha, will practice Kriya until he attains Attunement (Samadhi). He should contemplate the Kutastha by this eye. Staying at the coccygeal center, he will see to it that the Breath remains in place.

Verse 109

He whose mind is in voidness, who keeps the body well, who can see the Kutastha, and give advice on Kriya and who remains tranquil (concentrating) on Brahma, has achieved Attainment.
He has also acquired the power realizing the Self and contemplating inner Revelation. Being tranquil, he practices Kriya and realizes, “That I am: Brahma.” Such wisdom being attained, he is qualified to be poised in inner Wisdom.

Verse 110

Do not say anything until you are asked. Do not tell, if asked, about unjustified subjects.
The seeker, whose intellect is poised in inner Wisdom by the practice of Kriya, knowing everything, will stay in society as an ignoramus.

Verse 111

If one who does not practice Kriya asks something, and if he is told something [by another], the Yogi is advised to bypass this with some other words. This avoidance is advised so that no enmity develop at that time.
Keeping this idea in mind, the Yogi should simply move away from both parties.

Verse 112

The divine Seed which is revealed in Realization should not be given to one who has no religion, no Kriya, no money, and who does not take care of his body although he may be seeing forms.

Verse 113

The seeker of the Self should die with righteousness as attachment persists.
Even if one is in great danger, still he must not sow in the desert.

Verse 114

The Knowledge (Vidya) speaks to realized ones.
“Deliver Me [Kutastha] to him who takes care of Me like a diamond do not deliver Me to him who hates me. Otherwise, it will harm your semen.”

Verse 115

Whoever practices restraint and holds onto Brahma, lives in Brahma wholeheartedly, and he who is not excited after having this noble path is to be advised.

Verse 116

When one teaches Kriya or Brahma without having permission to teach, the one whom he teaches does not get results for he has not truly received Kriya.
The teacher (in this case) steals from Brahma. As a result, he goes to hell. In other words, he suffers.

Verse 117

All these are acts of devotion of the mind before attainment of Knowledge: Kriya, seeing forms and the After-effect-poise of Kriya.

Verse 118

Whoever meditates by practicing Kriya perfectly (riveting his attention) on Brahma Kutastha, i.e., the substance of tranquil breathing between the throat and the eyebrows, is a great Brahmana. And whoever does not practice Kriya digests and crushes everything.

Verse 119

Being tranquil at the coccygeal center, do not stay longer. If you stay longer at the coccygeal center, then negative Samadhi will take place. So, after getting up again, you should start practicing Kriya. (This is the negative aspect of the fourth Kriya.)

Verse 120

During the time of practicing coming up, after seeing the Kutastha, throw [ the breath] downwards, then bring [it] up again, and again throw [it] downwards.

Verse 121

Longevity, Knowledge, strength, and name and fame are increased if the supreme Being is served.

Verse 122

The Brahmana will bow. In other words, he will practice Omkar Kriyas and listen to the Omkar Sound.

Verse 123

Whoever does not listen to the OM sound will say mentally, “I am practicing Kriya.” This is also applicable to women.

Verse 124

The seeker will bow to himself thinking that he is bowing to himself because the practice of Omkar Kriyas is his own form.

Verse 125

Listening to the sound of OM for a long time increases longevity. It will be felt. If the sound is not (loud) enough in the Omkar Kriyas, then continue to listen to the previous sound. If the sound of OM is heard louder (than any other sound), then the sound of OM is transcended within a few days.

Verse 126

Whoever listens to the sound of OM without knowing this information is not practicing Kriya, and is like a Sudra, a fourth grade of seeker.

Verse 127

Brahmanas, Khatriyas, Vaisyas and Sudras alike will acquire above the head Tranquility (Eternity), welfare and good health.

Verse 128

[You] must not tell others whatever you have seen. Bow automatically to yourself, that is, the supreme Being within you. When you see Him whatever bowing (you do) is meant for Him; it amounts to bowing to Oneself by Oneself because at that time awareness of “I am different from That” is not there.

Verse 129

Do not let the mind go without (or outwardly) and you will automatically see Yoni at the head.

Verse 130

Realizing Brahma, the seeker will treat (Brahma) as “this ‘I’ is Brahma.”

Verse 131

The sister of the Spinal Cord is Chitra, the brother of mother (sister) is Ida; the mother- in-law is Brahmanadi; the aunt is Pingala; the wife of the Master is Brahmanadi; the wife of the Master is nature. All of them should be worshipped with tranquility.

Verse 132

The brother’s wife Pingala (Bajra) should be perfectly tranquilized [concentrating] on Brahma in the sky and the void in the cloud.

Verse 133

Voidness, Sky, Spinal Cord and Nature: All are important like the Spinal Cord, but the Spinal Cord is greatest.

Verse 134

If Kriya is practiced for ten years, then Realization is achieved in the physical body; if Omkar Kriyas are practiced, then it is reached in five years; if complete Omkar Kriyas are practiced, then [ it is reached] in one year. If the seeker holds on fast to Brahma, then one achieves Realization very soon.

Verse 135

Whoever has practiced [Kriya] for one hundred years is like the youngest son, and he is greater than the one who has been realized for ten years and is his father.

Verse 136

The following seekers are great, one after the other:

1) One who is in a profession, that is, one who frequently receives addictions to Kriya;
2) One who is established in the Kutastha;
3) One who always practices Kriya;
4) One who sees inner Visions, and
5) One who is established in Brahma.

Verse 137

Of the five seekers [above], these are respected in the following order:
Brahmanas, Khatriyas, Vaisyas and Sudras.
Among them, those who have achieved Tranquil Breath are [considered] great. If a Sudra sees the inner Self, he too, is [considered] great.

Verse 138

One should pave the way for all such persons:
Whoever is moved by the carriage [Human body], i.e., whoever walks while staying [fixed] in the Kutastha,
One who walks while remaining addicted to the state of ten fingers up from the throat,
One whose eyes are fixed on his own (eyes),
One whose head is heavy, or who feels a veil-like sensation on the head due to his being established in Tranquility between the coccyx and the head,
One who remains sinking (deeply) into the Kutastha,
One whose tongue is raised into the upper cavity, and
One who walks while practicing Kriya.

Verse 139

All are great who are united [with the ultimate Self], whose tongue has gone up to the upper side, who are sinking [ deeply] into the Kutastha. And whoever stays at the Kutastha is great.

Verse 140

Know whoever shows [ the initiate] the Kutastha, and advises [him] on Kriya [practice] in secret, showing [ him] forms [ whatever forms are seen in Yonimudra, the Beatific Inner Revelation Kriya] as Acharya, or Guru.

Verse 141

Know as counselor whoever teaches a part of the Veda in return for something including education, determination, grammar, untold matters, astrology, rhythm, and imagination, giving special help on practical application, and how to perfectly enter the Kutastha by means of various patches of color.

Verse 142

If a certain Brahmana, being perfectly tranquil, practices whatever Kriyas have been given before and always holds onto Brahma, then know him as Guru, or Master.

Verse 143

Whoever practices Kriya thinking about the Kutastha is Rittwik, or Brahma.

Verse 144

Know one whose ears have become heavy by listening to the sound of OM which
covers all other sounds as mother and father. Do not quarrel with them.

Verse 145

Ten counselors are greater than one teacher. One father is greater than one hundred teachers. He who gives information of the Guru, or Master, is the father [inner Sound].
The mother is greater than one thousand fathers.
The mother [ Inner Light] is who advises, and who bestows the Third Eye.

Verse 146

Between the father [ inner Sound] and the advisor [ inner Self], the advisor is greater because when Self-knowledge is attained in this life, one attains eternal Knowledge in this body.

Verse 147

Whatever is known is produced from that Yoni (progeny) by desire through the interaction of Omkar Kriyas between the Kutastha and Nature. Whatever is unseen in the mind can be seen.

Verse 148

The teacher of any class who has seen and heard with transcendent intellect by education and imagination can see everything in the Kutastha. if he thinks in the Kutastha, he can say anything, and whatever he says actually happens.
He practices six Vedic steps, reads the Veda, and he receives whatever secret comes before him from pure Knowledge.
That Knowledge is Truth, and by that Knowledge, one can attain Eternity and Immortality.

Verse 149

Consider as Guru whoever helps one to hear even slightly the OM sound during Kriya initiation.

Verse 150

Even if he is a boy, treat as father whoever is a Kriya advisor and [gived] rules for Kriya.

Verse 151

Vrihaspati, the Priest of gods, while teaching, addressed his uncles as sons and said, “Accept all knowledge.”

Verse 152

The uncles became angry and in protest inquired from the gods (Devatas), who in turn replied, “Your son has said the right thing.”

Verse 153

If the father of the boy is ignorant, and if that boy is the advisor, then that boy is the father.

Verse 154

Physically old, white-haired individuals, surrounded by many friends, are seekers who make various efforts in religion. But] among them, the one who is realized is great.

Verse 155

Each of these is great: the Brahmana by Knowledge, the Khatriya by strength, the Vaisya by wealth, and the Sudra by birth.

Verse 156

Whoever is considered old because he has white hair is not old. But gods consider the realized young man as old.

Verse 157

As the wooden elephant looks just like a real elephant, yet it is burned by the touch of fire, so is the man who is burned by his attachment to worldly desires which are nothing but trifles (like the toilet) though he think of himself as being born to an aristocratic family, honorable and wise, is sitting in a prostitute’s house and is as worthless as a deerskin.

That Brahmana who has not dissolved his intellect in Wisdom in Brahma is living in vain.

Verse 158

A man who is impotent is worthless to a woman.
Similarly, if a person does not practice Kriya, his body, mind, intellect and egoism are worthless.
Intercourse between cows is worthless.
Likewise, pleasure in the transitory nature of things is worthless.
Giving advice on Kriya to the ignorant is fruitless.
Similarly, if Gayatri * (the state of Tranquil Breath between the throat and the eyebrows) is not achieved, that Brahmana is also worthless.

Verse 159

Whoever wants to practice Religion, i.e., Kriya, must not be violent to anyone who is at the coccygeal center.

Verse 160

The one whose speech and mind secretly stay [anchored] in Brahma, achieves everything. When all [things] is known and heard, the result of Brahma is One. That is, when Brahma is known and heard, the result is One.

Verse 161

The Sage never expresses his sufferings to others. He does not hate others and does not speak words such as to hurt others.
Also, he does not exhibit miracles.

Verse 162

The Brahmana treats honor like poison, and he always welcomes not being honored like nectar.

Verse 163

One who is free from craving for honors, sleeps happily, and having attained Tranquility, happily moves upon the Earth. But should a person insult him, that person faces destruction.

Verse 164

Thus looking always towards the Kutastha, gradually and perfectly tranquilizing the self by Yoga practice, thinking about the Kutastha and attaining Brahima, he remains tranquil.

Verse 165

Having performed whatever is considered good in the mind with the tranquil intellect and knowing all the things of second birth, remain secret.

Verse 166

The Dwija [twice born,” in other words, the Brahmana] who stays at Kutastha will see everything good. Having received advice [ and having actually practiced], he has become Supreme, because seeing [inner Visions] and hearing [ the Sound of Om] is the great austerity for the Brahmana.

Verse 167

He who forcefully practices Pranayam from the left side to the right side and from the right side to the left side, like the garland (Mala) from nail to nail, meditates perfectly with dissolved intellect.

Verse 168

One who does not practice Kriya but works on something is living like a Sudra with his relatives.

Verse 169

The first birth is Kriya initiation. The second birth is to pass the air at the waist. The third birth is to get Pranayam, or Omkar Kriyas.
All these take place in the body.

Verse 170

When the seeker attains the knowledge of Brahma, there is a sign at the waist of the awakening of Kulakundalini. Then it is Richa: the Prana is Guru as Mother and Father,

Verse 171

At the time the seeker sees Kutastha (the inner Self), the Prana by which the seeker is seeing is called Father.
Then there would be one strain at the waist, and he would not have to do any work.

Verse 172

One who does not practice Omkar Kriyas is like a Sudra, or beginner, as he cannot see anything.

Verse 173

One who sees Kutastha (inner Self) always by the practice of Kriya receives Brahma gradually.

Verse 174

Skin, thread, clothes, decorations and a stick as described before, belongs to who thinks of these and Brahma.

Verse 175

Remain in tune with Brahma by the Kriya practice according to the advice, restraining the senses, and increase staying in Kutastha.

Verse 176

Having tuned with Kutastha, seeing mentally the Self by the practice of Omkar Kriyas, bowing to the gods, be the radiant form of the Self.

Verse 177

Honey, meat, smells, garlands, the juice of sugar cane, the wife [outward attention], sour vegetables and violence are prohibited.

Verse 178

Mixing with ghee, overdressing, eye cream (kajal), shoes, umbrellas, sex, anger, greediness, dance, music, and musical sound are prohibited.

Verse 179

Messenger, musical sound, enmity, continuing a long time looking at the wife, hitting others, are prohibited.

Verse 180

Sleep always alone; do not discharge semen. Discharge of semen for sex will destroy inwardness

Verse 181

If nightfall takes place, then after bathing, practice Pranayam three times at the Kutastha.

Verse 185

Put up with in a gentleman’s house in the village and avoid the house of the sinner.

Verse 191

No matter whether there is advice of the Guru or not, practice Kriya. Tranquilizing the intellect at the After-effect-poise of Kriya, fix the air between the throat and the eyebrows with the steadfast Kriya practice at the After-effect-poise of Kriya.

Verse 192

Restraining body, mind, intellect, and the senses according to the regulations, staying at the Spine, see the supreme Being on the front side.

Verse 193

Practice Kriya everyday. When the breath becomes still, it will enter into the Spine.

Verse 194

Nothing is required for Kriya practice. Automatically air will rise, will sit when one sits and will be tranquil.

Verse 195

If someone calls, then one should answer after listening. Do not reply while lying, but reply after getting up.
You should not answer while eating or turning your back.

Verse 198

Sit always perfectly below and near the Guru.

Verse 199

Do not take the name of the Guru in vain. Do not sit behind the Guru.
Go on listening to whatever he says.

Verse 201

If one speaks of the limitations of Guru, one becomes an ass.
If he criticizes him, then he becomes a dog.
If one eats the food of Guru, not eating with the sentiment that all foods are being eaten by Guru, then he becomes a worm.
And if one becomes proud, he becomes an insect.

Verse 202

One should not make salutations to the Guru from a distance when one is angry, during conversation with the wife, or boarding a carriage.

Verse 203

One must not sit facing against the current of the wind; that is, he should not practice Kriya and should not speak unnecessarily.

Verse 205

The Guru of the Guru, who is the Param Guru, should be respected as Guru. After making salute (Pranam) to Guru, he should also make Pranam to Uncles and others.

Verse 206

All seniors should be respected as Guru.

Verse 207

Those who are with Kriya and are seeing the Spot and whose Breath is tranquil between the throat and eyebrows should be respected as Guru.

Verse 208

Kriya practitioners should be respected as the Guru.

Verse 222

The seeker should practice Kriya in the morning and evening, tranquilizing the intellect perfectly, seeing Kutastha and meditating on Brahma.

Verse 224

Practicing Kriya and seeing the inner Revelations are good. Practicing Kriya and seeing inner Revelation with desire are good, and only to see inner Revelation is good.
Tribarga that is, practicing Kriya abandoning expectations for the results is best.

Verse 225

The Teacher, Father, Mother and Brother, are like the Void, Brahma. The realized person should not neglect them.

Verse 226

He whose Breath is tranquil between the throat and eyebrows is the embodiment of Brahma.
Mind, that is, Kutastha, is the leader of all the senses as Father.
The brother is he who sees within by the round eye in the radiant triangle within the rectangle, one behind the other, which are equally present at the coccygeal center at the base of the Spine and from which everything is produced.
So like the earth, the Self of Tranquil Air of the mother is Brahma.

Verse 228

If one practices Kriya perfectly, then the practice ends eventually.

Verse 229

Practice Kriya with efforts. As the realization advances, practice accordingly.

Verse 230

That is the three spheres (Lokas: Bhu, Bhuba and Swa). That is the three Ashrams, or three Knowings, or three Fires.

Verse 231

Practicing Kriya is fire (fire of the Mother).
The fire of Kundalini is mystic Energy.
The fire of Chaitanya is Consciousness (that is, the fire of the Guru).
All fires are seen as tranquil at the throat after Omkar.

Verse 232

He who is attuned in these three types of Energy [ mentioned in the above verse] can master the three spheres of consciousness.
Through inner illumination, one’s body becomes radiant like the gods (Devatas), and he enjoys Beatitude like the gods in Heaven.

Verse 233

At the coccygeal, the base is devotion.
The sphere of Kutastha is the intermediate.
Brahinaloka, or the sphere of Brahma, is attained through serving the Guru.

Verse 234

If these three are done perfectly, then all of the results and joy of all religions are attained.

Verse 235

if these three are served perfectly, then there is no need to do anything else.

Verse 236

Do not wait for the advice to practice Kriya.

Verse 237

Seeing the supreme Being always is the religion and nothing else.

Verse 238

Learn good lessons from juniors in age, perfect lessons from the ignorant and accept a wife from an uncultured dynasty.

Verse 239

This body and mind is like poison due to restlessness but they become nectar when they are tranquil and this can be achieved or realized.
Listen to devotional music from the ignorant and learn good qualities from the enemy.
This body is transitory. Accept gold and light from this body.

Verse 240

Accept a good wife, other knowledge, religion, purity and good artistic works.

Verse 242

Do not stay more with a Guru who does not realize Brahma. One is advised to always go to him who has realized the secret thing.

Verse 243

If one shall have to practice Kriya for a long time, then he should remain attuned.

Verse 244

He who practices Kriya until death always remains at the Feet of Brahma.

Verse 247

When the Guru dies, that is, when Prana becomes tranquil, then practice the relevant Kriyas of Tranquil Air.

Verse 249

He who stays at Brahma, goes to the supreme Peace. He shall not have to take birth in this world.

The end of Chapter Two of the Manusanghita as told by Sage Bhrigu.

Chapter 3

Verse 1

Practice Kriya thirty-six years. The Kriya of the vows of three Vedas (the Omkar Kriyas, breath remaining tranquil between the throat and eyebrows) should be practiced until perfectly consolidated whether for sixteen years or for one year.

Verse 2

Having Seen, listened, or realized at the coccygeal center, and holding onto Brahma always, one should enter into household life.

Verse 5

Transcending the radiant round shape [between the eyebrows], the triangle and rectangular form, the seeker should have intercourse mentally in the Thousand Petals, dissolving the restless character of breath in the manifestation. He holds onto the tranquil Breath automatically without practicing Kriya.

Verse 68 & 69

Due to these five things - oven, broom, mortar, grinder and container of water - the householders should practice five actions everyday.

Verse 70

To study the Veda, to worship the gods (Devatas), seers and ancestors, to offer oblations, to sacrifice and to worship the guest - all these are respectively called Kriya for Brabma, Devatas, Beings and Man.
That is, the first work is Kriya by which includes the following worship:
The worship of ancestors, or staying with Kutastha,
The worship of the gods, or seeing the form of visions,
The worship of beings, or seeing all beings in Brahma,
The worship of Man, or gaining contentment.

Verse 75

Whoever stays in Brahma everyday, dissolving the intellect and steadfastly holding onto Kutastha, feeds the whole world.

Verse 78

The happiness of one who sees, hears and advises increases day by day. Therefore, household life is the best hermitage.
The beautific Happiness of one who sees inner Revelations by the practice of Yonimudra and listens to the inner Sound of OM by the practice of Omkar Kriyas and gives advice on Kriya in creases everyday.

Verse 79

He who expects happiness on this earth and in the next life is a householder. That is, he is tranquil, which is not possible to achieve with weak senses.

Verse 81

Not to make the mind outward, staying at the perfect state of absolute Knowledge to dissolve the intellect in Brahma, seeing the Form, practicing Omkar Kriyas and seeing Brahma in all beings: in fact, that is called religion.

Verse 82

One should stay at the perfect state of absolute Knowledge and Kutastha.

Verse 96

Give food and water to the realized Brahmana.

Verse 98

Whoever feeds the Brahmana who is engaged in meditation and knowledge becomes free from a great deal of sins.

Verse 99

The guest who comes suddenly should be given a place to sit, water and food.

Verse 101

In the house of an honest man, a seat, a room, food and speech are always available.

Verse 102

The Brahmana who does not stay more than one night and the foreigner who does not stay every day are called “guests.”

Verse 107

The provision of the seat, the housing, the bed, and following [guest]: All these should be done while taking into consideration the nature of the guest.

Verse 145

The Veda is divided into two parts: one is the Mantra part, and the other is the Brahmana part.
The Brahmana who has studied two parts of Rik and Yaju should be fed nicely in ancestral worship.
One who has studied completely one part should also be fed well.

Verse 201

From the seer, the ancestral sphere, from the ancestral sphere, the gods (Devatas) and from the gods, men are being produced.
From the gods, gradually, movable things and the whole world are produced.

Verse 203

Kutastha is great, then the seer, the ancestor and the functions of the gods (Devatas). This is because first the Father [ Kutastha] feeds them and then starts functioning in the works of Devatas.

Verse 204

To protect the inner Self, first the worship of gods is necessary. Otherwise, Danavas [anti gods] destroy the steps toward Brahma.
So, whoever is not staying with Brahma is a Danava.

Verse 214

Omkar Kriyas.

Verse 215

Cross over the three granthis [knots] in the Spine.

Verse 216

Cross through three granthis according to the rules and hold onto Breath (Prana) in the Spinal Cord.

Verse 225

The Asuras (anti-gods) snatch away the food brought by one hand.

Verse 226

Place things on the earth carefully so that they do not fall.

Verse 253

Putting the tranquility on Brahma, practice Kriya as you desire.

Verse 258

Gosthi Sraddha, that is, practice Kriya, tranquilizing the tongue.
Sage Viswarmitra said, “Coming and going through six centers are twelve Sraddha.
“Those Brahmanas whose breath flows only 2000 times by day and night are listening to the sound of OM perfectly.
“Having chanted mentally and having been purified, practice Omkar Kriyas from the right. Automatically this desire will be generated.”

Verse 259

All these sentiments arise in the mind:
The Realization of one who teaches Kriya should increase.
Let him know more.
Many people should learn Kriya and become realized.
I should stay at Brahma always;
I would like to give Kriya to many people.

Verse 260

Practicing Kriya in such a way, the Kriyanwita seeker’s body will be satisfied in the Light of Brahma, or will be dissolved in Brahma.

Verse 261

One Sage says, “After eating, practice Kriya.”
Another Sage says, “Having practiced Kriya, you should see Hangsa.”
Still another says, “Be dissolved in Brahma.”
One more says, “It is proper to stay in Yonimudra.”

Verse 263

The longevity and intelligence are increased for one who practices Kriya. He sees a man like him [revelation of himself] and remains holding onto Kriya practice.

Verse 264

Being tranquil in the Spine, having seen Kutastha and having known and heard, give advice to people and friends.

Verse 265

So long as the mind is tranquil at the After-effect-poise of Kriya, this is called religion (Dharma) and stability in Kriya

Verse 266

What kinds of things are good for the body and how the mind stays in Kutastha are described.

Verse 267

By all these foods the Kutastha stays perfectly tranquil one month in Brahma:
Sesame, rice, wheat, lentil, water, roots and fruits.

Verse 279

At the time of dissolving the intellect at the After-effect-poise of Kriya, Kriya practice automatically and spontaneously continues in the Spine.

Verse 282

What is needed is the outlook of Brahma, or the ultimate Self, which is the outlook of Kutastha.

Verse 283

Staying at Brahma, the seeker should practice Kriya.

Verse 284

One should practice Kriya at the coccygeal, navel, and in between the eyebrows.

Verse 285

The After-effect-poise of Kriya is nectar.

The end of Chapter Three of the Manusangita, as told by Sage Bhrigu.

Chapter 4

Verse 4

Having surrendered once to the Stability at the After-effect-poise of Kriya, Attunement (that is, Samadhi) and deep Attunement with some concentration of mind, or partial concentration of mind, one should never be outward with attachment.

Verse 5

Brahma, that is, the After-effect-poise of Kriya, Kriya practice with the expectation for results and to practice Kriya a little are described.
There are three stages of Kriya practice.

Verse 6

Do not give up practicing Kriya with expectations for results.

Verse 7

The Samadhi, or Attunement, of many days, fifteen days, three days, or one day is described.

Verse 8

Subsequent steps are higher.

Verse 9

The Kriyas of six centers, or of the coccygeal center, the dorsal, Kriyas of the eyebrows, at the coccygeal and at Kutastha or only at Kutastha or only Kebala Kriya are mentioned.

Verse 10

Practice Yonimudra after practicing Kriyas. Then remain tranquil after the Kriya practice.

Verse 11

Practice Kebala Kriya, Do not put attention towards people.

Verse 12

Remain contented with whatever you have.

Verse 13

Practicing Kriya, somehow pass the time.

Verse 14

If Kriya is practiced perfectly, then highest Bliss is attained.

Verse 15

Do not crave for wealth anyway under any circumstances. Work only so that you can maintain your body.

Verse 16

Do not work for the enjoyment of the senses.

Verse 17

If work is done with attachment to its results, then the self does not stay tranquil. If one dissolves one’s own intellect at any place to practice Kriya and to advise others on Kriya, then he does not need any other thing.

Verse 18

Behave with the person who practices Kriya according to his present state in whichever position he is.

Verse 20

He who practices Kriya attains the absolute Knowledge.

Verse 21

To see forms and visions, to see Kutastha, and to practice Kriya is what one always ought to do. While practicing Kriya, do not give up visions of ancestral spheres and other spheres (Lokas),

Verse 22

He who is not able to practice many types of Kriyas will gaze between the eyebrows to Brahma.

Verse 23

Apan (the air of breath working between the coccygeal and lumbar centers) should be poured into Prana (the air of breath working between the lumbar center and the nose). Prana should be poured into Apana. By the function of Prana and Apana, the Kriya of eternal Restrainment is achieved.

Verse 24

He who always stays at the After-effect-poise of Kriya always sees Kutastha—Brahma in Voidness.

Verse 25

Practice Kriya in the morning and evening. By the practice of Kriya, the seeker will move from darkness to light, or to the state of eternal Knowledge.

Verse 26

After the birth (after the initiation) when the knowledge is attained, then work.
Afterward, practice Omkar Kriyas four months. Then, practicing Kriya six months, always destroy the birth of animality.
Then see the greater light in the Kutastha.

Verse 27

The Kriya follower who wants to live long must raise the tongue by Kriya practice.

Verse 28

He who does not practice Kriya and does not stay raising the tongue kills his life by himself.

Verse 29

One should serve him [realized Yogi] with a seat, food, bed, fruits and roots. Do not allow anyone to stay who never has come to your house before.

Verse 30

He who does not practice Kriya eats anything [ the cat, which will be told later]. Do not speak with those who have no respect for Kriya and who are quarrelsome.

Verse 31

Give up those who are not Kriya followers, and worship the Kriyanwitas.

Verse 35

Cut the hair and shave the beard and long hair which cause one to be ill and look ugly and remain tranquil.

Verse 36

Listen to the sound of OM, stay in the head as Brahma and know through the practice of Kriya. Stay in Kutastha.

Verse 38

Always practice Kriya. When during the practice of Kriya, the Nectar will flow down from the aperture of Brahma, do not make the mind restless.
Then staying at Bra hma, one must not see one’s own form; then there will be no desire. This is the state of concept.

Verse 39

Make Round: one, three and nine times with the body to Kutastha, Brahma, Omkar Kriyas and the tree of life (Kalpabriksha) which are seen in this body.

Verse 40

Do not practice Kriya absentmindedly.

Verse 41

If Kriya is practiced without putting the attention of the mind to it, then all is lost.

Verse 42

All is increased when the Kriya is practiced with attention of mind.

Verse 43

Do not pay attention to the body, but go on practicing Kriya.

Verse 44

Do not pay attention to the condition of the body; always practice Kriya of the Self.

Verse 45

Do not work beyond the Self; that is, whatever is done, the mind should be on the Self. During any work, the mind should be on the Self.

Verse 62

One should not eat things which come out from oil, i.e., the cake of mustard seeds. Do not eat too much. Do not eat in the morning or evening. If one eats in the morning, then one should not eat in the evening.

Verse 64

All these are prohibited: Dancing, singing, beating drums, giving claps, making sounds and the sound produced by falling of clay.

Verse 69

Avoid sun rays in the morning, the smoke of a dead body, and give up the torn piece of a seat. Do not tear the nails and hair by the teeth.

Verse 72

Do not speak unpleasing words, do not put on garlands (Malas), and do not climb on cows.

Verse 73

Do not leave the house jumping only at the door also the village. Do not stay under the trees at night.

Verse 80

Do not initiate into Kriya those who are unwilling to receive Kriya.

Verse 92

Practice Kriya, see the forms or visions, and know the doctrines (Tattvas).

Verse 93

After freshening, practice Kriya and practice more at night.

Verse 94

Those who stay longer at Kutastha attain longevity, wisdom, name and fame, reputation and stay at Brahma.

Verse 97

Practicing Kriya, bringing out the light of Brahma, stay tranquil three or four days.

Verse 98

See Kutastha in the light and, apart from that, practice Kriya,

Verse 99

See perfectly. Do not advise those who do not practice Kriya. Practice a long time at night and then go to bed.

Verse 100

Meditate every day on Kutastha in the morning. Hold on [ Kutastha], seeing Rhythm (Chhanda) beyond all obstacles.

Verse 101

One who practices Kriya and helps others to practice Kriya has no notion of time.

Verse 102

One should not practice Kriya continuously day and night when the wind blows fast or when a storm starts.

Verse 103

One should not practice Kriya at the time of seeing lightning, a falling star or hearing the sound of thunder as the mind does not remain tranquil then.

Verse 104

During rain, lightning or thunder, one should not practice Kriya. Do not practice Kriya if the mind is outward.

Verse 124

Rik Veda (Voidness in the East),
Yajur Veda (seeing the supreme Being),
Sama Veda (to see beings and ghosts, and therefore being impure).

Verse 125

Practice Kriya with OM.

Verse 127

One should not practice Kriya with efforts when the mind is pure but the body is not good.

Verse 139

If someone asks something but is not pleasing, then in that case, give an answer twice or at least one time,
Do not quarrel or develop enmity with anyone for no reason.

Verse 145

Practicing Kriya, staying tranquil, restraining the Self and senses, one should practice regular Kriya and Omkar Kriyas, and whatever tranquil Fire is seen from the air should be attended.

Verse 146

Whoever practices Kriya the right way is never destroyed.

Verse 147

Practicing Kriya is religion and all else is sub-religion.

Verse 148

One can tell about the previous life if one stays at Kutastha and does not commit violence.

Verse 149

Remembering the Kriya of the previous life even in this life he practices Kriya and achieves the highest Bliss.

Verse 155

Kriya is the righteous work which one should serve without being lazy.
The seeker is advised to practice Kriya without laziness, which is the only righteous work.

Verse 156

All are destined automatically in action, in Sruti and Smriti.
The essense of religion is in Kriya, so Kriya provides: longevity, Realization, Self and one inner Insight.

Verse 157

Certainly he who does not practice Kriya is unhappy, and he will always become a diseased and short-lived being.

Verse 158

He who stays in Brahma and practices Kriya cannot criticize others because for him all are Brahma. He attains one-hundred years longevity.

Verse 159

Do not pay attention outside except Kriya.

Verse 161

Do no work except Kriya. That is, perform all works keeping the mind in the Self.

Verse 170

One who does not practice Kriya, who is not religious and has wealth acquired by dishonest means and who is engaged always in violence cannot achieve Happiness.

Verse 171

The wealth of the non-religious and sinner is soon lost, so practice Kriya always.

Verse 172

He who does not practice Kriya cannot get results as soon. When the cow is pregnant, it does not give milk, but eventually it gives milk, so eventually the Prana (Breath) diminishes,

Verse 173

The inner Self of one who is non-religious is destroyed. His attention does not stay fixed on the Sky, and he does not feel to practice Pranayam.

Verse 175

Practice Kriya always staying at Brahma. Speak with speech but meditate on Brahma. Accept everything considering them as Brahma. Brahma is eating Brahma.

Verse 176

Practice Kriya abandoning expectations for results of the practice. If Kriya is practiced with attachment to its results, then it brings suffering.

Verse 177

Do not disturb others. Do not make childish gestures with hands, legs and speech.

Verse 178

If one moves in the righteous way which the Void leads and which Brahma leads, then he cannot get lost.

Verse 184

Win the Sky and your body.

Verse 186

Having practiced Kriya, do not desire anything. Even if something is worth accepting, if one should have desires, the energy of Brahma, or the Self does not stay.

Verse 190

One who is interested in accepting things without practicing Kriya is mixed up in the vibration of the donor.

Verse 192

One should not donate to one who poses to be a meditator and religious while in fact this is not really so and to one who is a non-Kriyanwita, that is, who does not practice Kriya.

Verse 193

Kriyanwitas, that is, the Kriya followers, should not give to non-Kriya followers.

Verse 197

If one donates to false meditators and non-religious persons, then one mixes up with their sins.

Verse 202

Do not take others’ things without permission.

Verse 203

Bathe in a big water source.

Verse 204

First practice Yama, that is, non-violence, forgiveness, truthfulness, donation, simplicity, compassion, kindness, sweetness, straightforwardness and later practice Niyama, that is, purity of body, mind, austerity, donation, self-study, fasting, observation of silence, bathing and offering of food to oneself as well as to others.

Verse 230

Forms are seen by the attainment of coccygeal by the Kriya of coccygeal, the attainment of Kutastha by the Kriya of the Kutastha by the Kriya of the body, the awareness of the body and by the white Light.

Verse 238

Increase Kriya practice like ants.

Verse 240

The one Self is being and doing all.

Verse 241

Friends and relatives leave the dead body like a stone. Only Brahma remains in the form of atom.

Verse 242

Practice Kriya everyday. The darkness is removed only by the practice of Kriya.

Verse 243

By the practice of Kriya, the person becomes the supreme Being. If he holds Onto the Kutastha, then all sins are destroyed, and if he attains Voidness, then soon he sees the formless Self.

Verse 244

Look at Kutastha. Do not see anything other than Kutastha.

Verse 245

Practice Kriya. If you do not practice Kriya, then you will be treated as a Sudra; that is, fourth class.

Verse 246

If one practices Kriya as an example, beyond all laziness, cruelty and violence, then he stays in Bliss.

Verse 247

After the Kriya, if a Sudra appears, then accept Kriya [ Pranayam], Brahma [ Maha mudra], Kriyas for the coccygeal center [ First Kriya] , Kutastha [Yonimudra] One Brahma [ Omkar Kriya], and Nectar {Talabya Kriya, or Khechari mudra].

Verse 254

As the Self wants, so offer.

Verse 255

If the Self is taken away into different directions, then he is a thief.

Verse 257

Put the mind in Kutastha. Sit on tranquilizing the Self in the heart.

Verse 258

If dissolved in Brahma, then one attains the highest benefit.

Verse 260

Staying always at Brahma, he is dissolved in Brahma.

The end of Chapter Four of the Manusanghita as told by Sage Bhrigu.

Chapter Five

Verse 2

Why does death come to a Brahmana who knows the Veda?

Verse 3

Listen to how a Brahmana dies!

Verse 4

Not practicing Kriya, not staying at Brahma, being lazy and other bad habits usually kill a Brahmana.

Verse 28

All can be eaten in order to live.

Verse 33

If one eats meat not according to the rules, then after being reincarnated his meat is eaten by the one whose meat he ate.

Verse 36

Eat meat according to the rules.

Verse 37

If it is desired by you, eat clarified butter, cakes, and animals, but do not eat meat in vain. That is, after the worshipping the Devata, or diety, by oneself, one should not cut [offer] an animal. Only if some one else offers meat as Prasad (food offered to the diety) can it be eaten.

Verse 47

If one does not commit violence, then everything becomes tranquil automatically.

Verse 52

Do not eat meat for increasing your own meat.

Verse 55

The meat, that is, that which you eat, will eat me.

Verse 56

Without attachment, that is, at the After-effect-poise of Kriya, if one eats meat, drinks and has sex, then there is no fault in these.
Rather if these are done without expectation for results, then they return great results.

Verse 91

If a Brahmachari or ascetic burns the dead body of the teacher, counselor, mother, father and Guru or Master after their death, this is no violation of his vow.

Verse 106

Purity lies in seeing the supreme Person and not in water or clay.

Verse 109

The body, mind, being and intellect are purified by Brahma.

Verse 151

If the husband dies, then do not have sex with other men.

Verse 156

The chaste lady should not do unpleasant work which the husband does not like.

The end of Chapter Five of the Manusanghita as told by Sage Bhrigu.

Chapter 6

Verse 1

The Brahmana will win the senses through meditation, concept and Attunement, and having lived in such a house, that is, living in the physical body, he will drink nectar by the advice of the Guru [ supreme Being] who he sees through the divine Eye.

Verse 8

He studies the Veda every day with one-pointed mind, lives as a good friend to all, bears all passions, does not accept anything, but holds onto Brahma and has compassion toward all.

Verse 9

Remaining tranquil, he practices Kriya.

Verse 10

He practices Omkar Kriyas.

Verse 17

Eat food prepared by fire or time. Eat either by crushing with stone or by the teeth.

Verse 29

The self attains Realization by Kriya practice.

Verse 30

Practice Kriya.

Verse 31

If he goes to the north side, then one’s own body will not be considered as one’s own body.

Verse 32

Leaving sorrows and fear from the body, he goes to Brahma.

Verse 33

Thus one should live three parts of longevity. Leaving the body, one should enrich the other body.

Verse 34

Having attained Liberation and transcended the senses, the seeker should leave the hermitage for the other hermitage. Whoever does not do this goes to hell.

Verse 36

Study the Veda according to the rules, produce a religious son (Illumination), practice Kriya and put the mind in Liberation.

Verse 37

He who does not perform the three works cannot achieve Liberation.

Verse 39

Having attained the state of Fearlessness, coming out from the house, he stays in his body in the Kutastha.

Verse 40

He who has no fear here, has no fear even in the next world.

Verse 43

Being free from desires, do not hold onto anything except Brahma.

Verse 44

The Head (the fig tree), Kriya, and sight of Brahma are the signs of Liberation.

Verse 45

There is no interest either in living or in death. Only wait for the time of leaving the body, as the servant waits for the Master.

Verse 46

Watch while walking, drink water after controlling, speak the Truth and behave according to the mind.

Verse 47

Do not hate it if anyone speaks unpleasantly. Do not develop enmity towards anyone.

Verse 48

If someone becomes angry, do not become angry against him. Only speak about Brahma.

Verse 57

Practice Kriya of the Self.

Verse 58

Do not be a devotee of extra honor.

Verse 59

Eating less and staying alone help in mastering the senses.

Verse 60

If the senses, attachment, hatred and violence are transcended, Liberation is achieved.

Verse 64

Due to defective action, one falls into hell.

Verse 65

Performing good or bad actions, he sees the Yogi as good or bad.

Verse 66

Practice Kriya in sleep, in whichever hermitage you belong. Treat all as being equal. This is the sign of religion.

Verse 67

Water does not be
come purified simply by uttering the name of the fruit Nirmali. Likewise, the mind does not become purified simply by talking about Kriyas. Without practicing them.

Verse 68

Day and night watch when you walk, so that an animal not be killed and not hurt by the body.

Verse 69

The sin of the Yogi who kills animals without knowing it, is purified by the practice of six Pranayams.

Verse 70

If one Brahmana practices Kriya three times with OM and in detail in the six centers, then this is a great meditation.

Verse 71

As metals are purified by fire, similarly, senses are purified by the practice of Pranayam.

Verse 72

The following are transcended: Limitations by Pranayam, defect by true concept, attachment by interiorization of the senses, and the disbelief of the Lord by Meditation.

Verse 73

See the inner Self in meditation by the practice of Kriyas.

Verse 74

The seer of Brahma never binds himself in the world.

Verse 75

One attains Brahma by being established in non-violence, detachment to the senses, performing Kriyas and sincerity.

Verse 77

Give up physical weakness, the sense of sorrow and the diseased state by the practice of Kriya.

Verse 78

As the bird leaves the tree at the bank of the river, similarly, leave the body being attuned in meditation with Brahma.

Verse 79

Knowing good and bad, meditating on Brahma, be dissolved in Oneness Union.

Verse 80

He who stays always at the After-effect-poise of Kriya, detached from all things attains highest Bliss here and in the life beyond.

Verse 81

Staying at the After-effect-poise of Kriya, transcending all desires and being free from all dualism, hold onto the One Brahma.

Verse 82

All these are the result of practicing 1,728 Kriyas. Without the Kriya of the Self, no results can be achieved.

Verse 83

To practice Kriya in the Tranquil Air and then to practice Kriya when the power of Sky is tranquil is the end of Knowing.

Verse 84

Stay at the After-effect-poise of Kriya. One should know it very well. This is Heaven, and this is Brahma.

Verse 85

The Dwija [“twice born,” or Brahmana] who thus practices Kriya, stays always at the supreme Brahma.

Verse 87

The four kinds of hermitages are produced out of the household hermitage.

Verse 88

One achieves highest Attainment by the Kriya practice.

Verse 89

The household lifestyle is the greatest because the householder feeds those of the other three lifestyles (Brahmachari, Vanprasthi, and Vikshuka, or beggar).

Verse 91

All other asrams depend on the household asram.

Verse 92

All these ten are signs of religion: Sincerity, forgiveness, courageousness, non-stealing, purity, restraint of the senses, intelligence, knowledge, truthfulness and non-anger. These are generated automatically by the practice of Kriya and not forcefully. But in the beginning, one must practice.

Verse 93

Due to the study of the ten qualities, that is, the dissolving of the intellect, the supreme Abode is provided.

Verse 94

If one stays tranquil in Brahma, acquiring these ten qualities, then he attains Sanyas, the renunciated state.

Verse 95

See the supreme Being staying at Brahma.

Verse 96

He who transcends all desires attains the highest beatific state.

The end of Chapter Six of the Manusanghita as told by Sage Bhrigu.


Chapter 7

Verse 5

All beings are produced from the energies of the supreme Person.

Verse 9

The fire burns one, but the fire of Brahma burns all.

Verse 10

The supreme Person is the universal Form.

Verse 11

The supreme Person is all radiant.

Verse 12

Whoever does not meditate on the supreme Person faces death.

Verse 13

Practice Kriya always.

Verse 14

The Spine is the stick which is created secretly. It is the stick of energy of Brahma.

Verse 15

All are working due to the fear of the supreme Person.

Verse 16

Know the Time, Energy, and Knowledge of the supreme Being.

Verse 17

The Supreme Being is the boss of the four classes.

Verse18

The Spinal Cord punishes and protects all. It remains awake during sleep.
The Stick is religion, that is, Kriya.*

Verse 19

If one holds onto Brahma always, the senses are satisfied, but who does not practice Kriya always faces death.

Verse 22

All have won through Danda [The Stick].

Verse 23

All become ill when they enjoy this Stick through imagination.

Verse 24

Limitations, namely outward attention of the mind, not being able to attain Tranquility, and not to become jealous of all the four classes are controlled by the Spinal Cord.

Verse 25

The mind does not go outward if one stays at Kutastha. The senses do not become enchanted with any temptation. He who holds this position is a Sage.

Verse 26

In seeing Kutastha, both religion and enjoyment are achieved.

Verse 27

Religion (Dharma), wealth (Artha) and enjoyment (Kama) are increased by Kriya, while the person of attachment and narrow outlook is punished by the Stick.

Verse 28

If one stays always tranquil or still, that is, at the After-effect-poise of Kriya, one cannot see Kutastha.
If one does not practice Kriya, then the senses become restless.

Verse 29

When Kriya is not practiced, all is lost.

Verse 31

One without Kriya [ does not practice Kriya], who does not stay tranquil at Brahma, and one who practices Kriya with the expectation for results cannot hold the Stick of the Spinal Cord.

Verse 44

Perform all works being the Master of the senses.

The end of Chapter Seven of the Manusanghita as told by Sage Bhrigu.


Chapter 8

Verse 84

The Sudra is religion-less.
The Lord has the following six kinds of powers:

1) Creation,
2) Absorption,
3) Donation,
4) Acceptance,
5) Movement, and
6) Tranquility, or Equilibrium.

He is the witness of Himself, that is, Kutastha.
The fate of the self is Self. In the supreme state one does not disregard One by making oneself outward.

Verse 85

People think that nobody has noticed whatever sin I have committed, but the supreme Person is seeing perfectly within.

Verse 91

That “I” of which you [ Kriyanwita seekerl speak is the one Self. You are thinking of your enrichment. You are doing everything just for the satisfaction of the Self. But welfare comes only through the practice of Kriya spontaneously (Kebala Kriya).
This is the service of the Self and That is also eternally present within you as Tranquility. Remaining silent, He sees from within whatever you regard as holy or sin.

Verse 92

Where is the necessity of Ganges and Kurukshetra for one whose heart Tranquility is established within and without?

The end of Chapter Eight of the Manusanghita as told by Sage Bhrigu

Chapter 9

Verse 18

Prakriti (the eightfold Nature - the five elements, the mind, intelligence and ego) has no power to practice Kriya as it is dead matter.
It has no Mantra: That is, it is unconsciousness. Unconsciousness has no Consciousness. Therefore, there is no salvation in it.
Only Consciousness that is at the After-effect-poise of Kriya is pure.
This is the Mantra. This is religion.
Where there is perfect Tranquility or the equilibrium state, where there is no sense organ, there is no Mantra of inhaling and exhaling is the tranquil state.
Nature is false, and the Knowledge of the Self is Consciousness.

Verse 245

Varuna (the god of water) and Isa (God) are holding air in Kutastha.
The Source of all movable beings and the end of knowing is Tranquility for one who has attained the After-effect-poise of Kriya.

Verse 300

Practice Kriya four times a day and night. If you are attuned with Peace, practice Kriya four times because when Kriya is practiced, then the blissful state takes place.

Verse 302

Kali is sleeping at Kutastha, remaining awake is Dwapara, practicing Kriya is Treta and holding onto Brahma is Satya Yuga.

Verse 310

Do not cause a Brahmana to be angry. If you cause him to be angry, then it will harm you.

Verse 317

A Brahmana is great.
The realized person is great. He is in Oneness with the ultimate Self, therefore, he represents the form of the Lord.

Verse 322

He who stays at Kutastha, does not give up Kriya practice because without practice, he cannot see Kutastha.
By the practice of Kriya, one is enriched in this life as well as in the next life.

The end of Chapter Nine of the Manusanghita as told by Sage Bhrigu.

Chapter 10

Verse 63

Sage Manu said that for the four classes of seekers’ religions in brief is:
Non-violence,
Truth,
Non-stealing,
Purity (that is to hold onto Brahma), and
Restraint of the senses.
All these are achieved when one stays at the After-effect-poise of Kriya.

Verse 73

If the non-Kriyanwita practices Kriya and the Kriyanwita becomes non-Kriyanwita, then [ the context of the After-effect-poise of Kriya] both are equal in the eye of a Yogi.
Both he who practices Kriya attaining the After-effect-poise of Kriya and he who remains always in the state of addiction, being attuned not practicing Kriya, remaining always at the state of the After-effect-poise of Kriya, are equal.

Verse 126

When the Sudra, the fourth class seeker, does not stay in the Self, for him all is sin.
If one performs holy actions, only then can one understand the sin.
Therefore, there is no sin, and there are no innate feelings. They have no understanding to practice Kriya, and there is no bar to practice Kriya.

The end of Chapter Ten of the Manusanghita as told by Sage Bhrigu.

Chapter 11

Verse 266

He who knows Ida, Pin gala and Susumna (the Spinal Cord) to be the embodiment of Pranaba (OM) and who practices Omkar Kriyas like Rik, Yaju and Sama Veda, knows whatever one is supposed to know.

The end of Chapter Eleven of the Manusanghita as told by Sage Bhrigu.

Chapter 12

Verse 83

All of these actions are undoubtedly good:
Practicing Veda (Realization),
Looking at Kutastha,
Holding onto the Self,
Restraint of the senses,
Non-violence, and
Practicing Kriya

Verse 84

To hold onto the supreme Person is good.

Verse 85

To stay at the After-effect-poise of Kriya is best of all. Then one attains the position of Eternity.

Verse 86

At the attainment of the state of eternal Realization, all the five are attained simultaneously:

1) Looking at Kutastha,
2) Holding onto the Self,
3) Restraint of the senses,
4) Non-violence, and
5) Practicing Kriya.

Verse 87

Whatever you were previously told about the states of Realization and Kriyas will disap pear eventually.

Verse 88

To stay at Brahma perfectly is called Arurukshya in Yoga, and this is a natural tendency which usually happens to all in the initial state.
The subtle notion at the After-effect-poise of Kriya is called Yogarura where there is no desire for anything because the seeker is dissolved in Brahma.
The realized Sages have referred to these two types of action.

Verse 89

To practice Kriya with determination and desire to attain Bliss in this life and in the next life is called “attachment,” or Pravittvi.
To transcend all desires, staying at the After-effect-poise of Kriya, holding onto the Self, incoming and outgoing in the Spinal Cord in a subtle way is called detachment, or Nivrittvi, or restraint.

Verse 90

By Kriya practice, the seeker becomes Devata [ god, or diety]. That 5 he achieves the outlook of Kutastha. He who has achieved the Eye of Wisdom is Devata. At the After-effect- poise of Kriya going beyond the five states, he is dissolved in Brahma.

Verse 91

The Self resides in all beings as Brahma, When the Self is all-pervading Brahma, then all beings are the Self.
He who practices Kriya sees Brahma everywhere equally and attains his own empire, that is, he attains the radiant character of the almighty power of Wisdom.

Verse 92

The Dwija (the “twice born,” or Brahmana) gives up whatever actions that were told until then and concentrates on holding onto the state of After-effect-poise of Kriya. Knowing the Self to be the highest state and realizing “I am nothing and therefore I have no one,” he concentrates his efforts and composes himself to attain that state.

Verse 93

Success in life is achieved by Kriya. The duty of a Brahmana is especially to hold onto the After-effect-poise of Kriya.
Attaining the After-effect-poise of Kriya, that is, seeing the Third Eye by means of Kriya practice, he performs all works thereby.

Verse 94

Almighty is powerful in the form of:

The Father (Kutastha),
God (Kutastha),
Man (Kutastha),
The Eye of god (the divine eternal Eye by which everything is known).
There is no one except One. Therefore, there is no speed of energy. No one can go There by speed, power or energy.
That is, at the After-effect-poise of Kriya where everything is tranquil then “the whole world is Brahma (Sarbang Brahmamayang Jagat)” and, therefore, all other things are absent.
Then there is nothing like That.
This Knowing is true Knowledge. This scripture is true Scripture.
When all become One, this is called Sastra (scripture), or the After-effect-poise of Kriya.

Verse 95

The actions of one who performs works of the mind without staying at the After-effect- poise of Kriya are all in vain. After death, he falls into darkness and death again in the cycle of birth and death.

Verse 96

Like before, actions performed by one with attachment are in vain because the performer faces birth and death by not staying at Brahma.

Verse 97

When all these are known, one attains perfectly: the four classes of seeker, the three spheres, the four asrams, and past, present and future.

Verse 98

Sound, touch, form (beauty), juice [and smell: These five are produced by Brahma.

Verse 99

Brahma is feeding all people, so Kriya should be practiced.

Verse 100

All of these are under the Kriya of Brahma: Ministers, the empire and the king who rules.

Verse 101

As a burning fire consumes wet wood, likewise, Kriyanwitas burn non-action by the energy of the Self.

Verse 102

In whichever asram or hermitage one lives, he imagines “I am Brahma (A ham Brahma smi)” staying at the After-effect-poise of Kriya irrespective of his station in life, that is, lifestyle.

Verse 103

Those who have studied the scriptures are greater than the stupid. Greater is he who knows the Meaning, that is, who has known the Self. Greater than him is he who practices Kriya, that is, who stays at the After-effect-poise of Kriya.

Verse 104

The After-effect-poise of Kriya is in Kutastha. He who stays in that After-effect-poise of Kriya is realized. He is eternally established in the supreme Self. Whoever stays at Kutastha becomes free from the sin of outward mind.
Staying at the After-effect-poise of Kriya, being free from the qualities and holding onto the Self, he achieves the highest Attainment.

Verse 105

These three should be understood clearly to attain realization of Brahma: Perception, that is seeing Kutastha, realizations of the scripture and automatically understanding about Brahma.

Verse 106

Whatever the Kriya Yogi advises on religion to hold onto Brahma is true religion.
Argument is useless.

Verse 107

If one performs whatever was clearly told before, then he attains the After-effect-poise of Kriya. I make you understand secretly whatever secret, inexplicable things are produced from the mind at the After-effect-poise of Kriya.

Verse 108

How can a religion have no name?
What the Kriya Yogi shows is decidedly religion [ Eternal Tranquility ]. There is no doubt about it.

Verse 109

He who stays at the After-effect-poise of Kriya and who achieves the state of Realization stays at the head and sees Brahma in all.
That Hearing is Seeing.

Verse 110

One should perform one’s Kriya according to the instructions of the ten civilized persons, and what they say about religion or according to a realized Yogi, who is expert in three subjects.

Verse 111

These are the ten persons:
Rik, Sama, Yaju, Sankhya, Nyaya, Mimangsa, scriptures of religion, and the three asrams or hermitages:
Grihastha (household life), Vanaprastha (forest recluse) and Brahmacharya (student life in the hermitage).

Verse 112

Rik, Sama and Yaju are Truth: that is, Omkar Kriyas.

Verse 113

One Kriyaban is great among so many fools.

Verse 114

Those who do not practice Kriya and do not receive Mantras are merely in the profession of maintaining their livelihood by propagating scripture by virtue of their being born in Brahmana family. They have not the realization of a Brahmana.
Not even one of a thousand of such individuals can be civilized.

Verse 115

If the non-Kriyaban starts advising from the darkness, then whatever sin he creates is multiplied by one hundred times and returns to him.

Verse 116

Through the practice of Kriya, one attains the highest achievement, that is, eternal Tranquility.
Kriya practice provides eternal Tranquility, or permanent Peace.

Verse 117

I have related whatever is realized through Kutastha.

Verse 118

If individual self (Jiva) is seen as Lord (Siva), then practically the mind cannot be outward.

Verse 119

The Self is Kutastha Brahma. All is Kutastha, the inner Self, from the Self. For all of these the ultimate Self is the substratum.

Verse 120

The mind becomes tranquil when the Prana becomes tranquil by the practice of Kriya.
By sincere Kriya practice with devotion, automatically one is established in the Tranquility of the radiant Atom of Brahma.
To keep the attention on the navel by the Kriya practice with efforts where there is Tranquil Breath is to raise air up to the dorsal center and to digest food and at the sacral center to hold onto semen where there is affection and at the coccygeal center to concentrate on [ the power of creation] by which every image is being produced.
The consideration is to practice Kriya.

Verse 121

A description is given below of Kriya practice:
To see the Moon by the mind, to see by the Ear (or to attain Realization through hearing), to hear without sound, and the mystic Energy which digests the food, maintaining stability - that is, living with the help of the body’s energy: This is called “Lord Vishnu.”
“Lord Mahadeva,” or “Siva,” is the Air, or the Breath, from the sacral to the lumbar center which absorbs all beings. When the Breath of the navel is exhausted, then death takes place.
Therefore, he who has the power of holding the attention of the Eye (the lumbar center) and Linga [ (the sacral center) between the eyebrows will overcome death.
Energy (fire) is at the coccygeal center where Saraswati (Divine Mother, the goddess of abso lute Knowledge, Music and Rhythm) resides and by whose strength all people are speaking.
The urine from the root of the Linga produced from the coccygeal center up to the sacral center by the energy of air from the coccygeal is where Lord Brahma (the Creator) resides.
By the air of the coccygeal center, Creation starts,
By the air of the sacral center, stability is generated.
By the air of the navel center, death takes place.
By the air of the dorsal center, stability in Brahma is attained.
By the air of throat, one dissolves in Kutastha.
And then is the all-pervading Brahma, the embodiment of the supreme Person.

Verse 122

Beyond the feeling “I see yet I do not see the all-pervading radiant Atom like the Spot,” the supreme Person is known.

Verse 123

Somebody says that Brahma is “fire” because he destroys all things. The mind, that is, Kutastha is the Creator.
If Prana is made tranquil, it becomes the Moon. That Moon is the form of Brahma. Somebody says eternal Tranquility is Brahma.

Verse 124

The individual being is moving in a cycle with action in the fire elements.

Verse 125

Whoever sees all as one like him is in the highest state, that is, he is established as the embodiment of Brahma.

Verse 126

By Kriya practice, one attains Iswara.

The end of Chapter Twelve of the Manusanghita as told by Sage Bhrigu and the end of the Manusanghita.

I wish to share wish my dear friends and seekers of truth, some deep insights that were transmitted by Sri Shyama Charan Lahiri Mahasay (Greatest Kriya Yoga Master in recent history) whilst doing a commentary on the ancient holy text the “Manusanghita”.

Lahiri Mahasay’s commentaries on (26) twenty six Major Sanskrit Classics (in the light of Kriya Yoga) were first Published by his direct Disciple Sri Panchanan Bhattacharya (from Deoghar – Bihar ”now Jharkhand”) between the years 1888-1893 in Bengali. Lahiri Mahasay translated the major classical texts, which were up until then only written in Sanskrit into the Bengali Language.

The original commentary is interpreted “in the light of Kriya” for Kriya Yoga practitioners, Sadhaks, Kriyabans, Kriya Yoga initiates on the path.

Himalayan Yogi Swami Satyeswarananda Giri Maharaj republished this holy text in 1986 (From Bengali to English) adding important interpretations to make the esoteric interpretations easier to understand for Kriya initiates, and adding his own understanding realisation to important verses in the light of Kriya Yoga.

This book (Jewel for Kriyabans) can be purchased through the publisher “The Sanskrit Classics” PO Box 5368 San Diego CA92105 USA, or online through amazon.com. Alternatively you can Google ” The Sanskrit Classics” and purchase through the book their website.

For seekers that don’t have the book (which I highly recommend for intermediate or advanced truth seekers), I am going to upload the 12 important chapters each so that my friends can share in this rare commentary by Lahiri Mahasay “The Manu Sanghita (Mystery of Manu).

Salutation to the great Kriya Yoga Guru’s who have shown the way. May you seek the Darshan with Lahiri Mahasay within the silence.

As Sri Panchanan Bhattacharya says in his note before the commentary begins;

  • This book is written in such a way that one who has made progress up to a certain state will be able to understand, only up to that state and not beyond.
  • But whatever honest attempt is made to make it understandable without the proper initiation by the Guru to the path, it is impossible to understand.
  • Only those whose breath “is not blowing in the left or right nostril” are intelligent in this world.

Shyama Charan Lahiri’s (Lahiri Mahasay) commentaries;

Guru Gita
Omkar Gita
Abadhuta Gita
Kabir Gita
Taitiriya Upanishad
Tejabindu Upanishad
Dhyanbindu Upanishad
Amritabindu Upanishad
Niralamba Upanishad
Manusanghita
Astabakrasanghita
Charakasanghita
Sri Sri Chandi
Yantasar
Tantrasar
Linga Purana
Yogi Panini on Education
Kabir Doha
Japaji
Sankhya Darsan
Yoga Sutras
Guatam Sutras (Nyaya Sutras)
Vaisesika Darsan
Mimangsartha Sangraha
Vedanta Darsan

KRP The Brain

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