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Role of Kriya Yoga in developing Human Values

Prof. Keshav Sharma Dr. Mritunjay Sharma

Professor of Education (Rtd.) Lecturer,
Himachal Pradesh University, Faculty of Performing Arts
Shimla-171 005. Himachal Pradesh University, Shimla-171 005.


This paper discusses the science of Kriya Yoga as propagated by four Yogoda
Gurus. Mention of Kriya Yoga is found twice in Patanjalis Yoga Sutras ( Yoga Sutra
II:1 and II:49) and Bhagawad Gita (Bhagawad Gita IV:29, V:27-28). The authors
take up discussion from the commentary on Bhagawad Gita by Sri Paramhansa
Yogananda. Concepts of Prana and types of Pranas and Pranayama, classification
of Pranayama, importance of Kriya Yoga, techniques of Kriya Yoga as taught by Sri
Shyama Charan Lahiri Mahashaya and Sri Paramhansa Yogananda are discussed
in details. This is followed by the concept of higher Kriyas and Paravastha of Kriya,
and requirements for Kriya. Lastly, the role of Kriya Yoga in inculcating human
values in a permanent manner is discussed. The authors, themselves Kriya
Practioners, believe that Kriya Yogas scientific techniques do help in inculcating a
strong value system thereby taking such a person to higher plane of human


The greatest contribution of Sri Paramhansa Yogananda and other Yogoda

Gurus namely Mahavatar Babaji, Sri Shyama Charan Lahiri Mahashaya and
Swami Sri Yukteshwar Giri, to the modern world is the revival of ancient science of
Kriya Yoga, the same yoga that was given by Bhagwan Sri Krishna to Arjun long
ago. Over the passage of time, due to a number of reasons, this science became
obscure and was not available to ordinary mortals. It was revived and modified by
immortal Mahavatar Babaji (still in body and helping humanity). In 1861, he
initiated Lahiri Mahashaya in Kriya Yoga and through the instrumentality of Lahiri
Mahashaya, this science became widely known. Later his disciples propagated
Kriya Yoga and after the publication of "Autobiography of a Yogi" by Sri
Paramhansa Yogananda, Kriya Yoga became a household word. In his tradition
(Parampara) in order to keep the techniques of Kriya Yoga pure and accurate, only
officially authorised persons of Yogoda Satsanga Society of India and Self-
Realization Fellowship (both established by Sri Paramhansa Yogananda) can give
initiation to the desirous devotees. The author has quoted extensively from the
original works of Yogoda Gurus in order to keep the purity and accuracy of all the
relevant Kriya Yoga techniques and concepts.

It may however be kept in mind that practice of Kriya Yoga should not be
done after reading from books but the technique must be learnt from Guru or
authorised Kriya Yogi. Guru-disciple relation is most important for attaining
success in Kriya Yoga practice.

Mention of Kriya Yoga is found twice in Patanjalis Yoga Sutras ( Yoga Sutra
II:1 and II:49) and Bhagawad Gita (Bhagawad Gita IV:29, V:27-28).

Kriya Yoga in Bhagawad Gita

In his commentary on Bhagawad Gita, "God talks with Arjuna, Sri

Paramhansa Yogananda has explained Kriya Yoga in details. In Bhagawad Gita,
Kriya Yoga is mentioned specifically by Bhagwan Krishna in Verse 29 of Chapter

Other devotees offer as sacrifice the incoming breath of prana in the

outgoing breath of apana, and the outgoing breath of apana in the incoming
breath of prana, thus arresting the cause of inhalation and exhalation (rendering

breath unnecessary) by intent practice of Pranayama (the life-control technique of
Kriya Yoga)

Paramhansaji explains this stanza in following words:

By the concentrated practice of Kriya Yoga Pranayama-offering the inhaling

breath into the exhaling breath (prana into apana) and offering the exhaling breath
into the inhaling breath (apana into prana) -the yogi neutralizes these two life
currents and their resulting mutations of decay and growth, the causative agents of
breath and heart action and concomitant body consciousness. By recharging the
blood and cells with life energy that has been distilled from breath and reinforced
with the pure spiritualized life force in the spine and brain, the yogi stops bodily
decay, thereby quieting the breath and heart by rendering their purifying actions
unnecessary. The yogi thus attains conscious life-force control."

Meaning of Pranayama

Word PRANAYAMA IS DERIVED from two Sanskrit words-prana (life) and

ayama (control). Prana-yama is therefore life control and not "breath science of
breath for control." According to Yogananda the broadest meaning of the word
prana is force or energy. In this sense, the universe is filled with prana and all
creation is nothing but simple a manifestation of this force (prana). He further
explains that the universal prana is thus the Para-Prakriti (pure Nature), the
immanent energy or force which is derived from the Infinite Spirit, and which
permeates and sustains the universe. Prana is an intelligent force, but has no
consciousness in the empirical, nor transcendental sense. It is the basis of the
empirical consciousness, but soul is the conscious unit. Soul through ego dictates,
and prana, its servant, obeys. Prana, neither grossly material nor purely spiritual,
borrows from the soul its power of activating the body. It is the power lodged
between soul and matter for the purpose of expressing the former and moving the

Classification of Prana

Yogananda further explains the role of prana in building of complete body from
a single cell. According to him, "specific prana enters the body with the soul (in the
soul's astral encasement) at the time of conception. At the soul' s command, the
specific prana gradually builds from a primal single cell the body of the infant-
according to that individual' s astral karmic pattern-and continues to sustain that
form throughout its lifetime. This bodily prana is continuously reinforced not only
by gross sources such as food an, oxygen, but primarily by the universal prana,'
the cosmic energy, which enters the body through the medulla ("the mouth of

God") and is stored in the reservoir of life in the cerebrum, and in the centres of
the spine whence it is distributed by the functions of the specific prana. Specific
prana pervades the whole body and differs in its function in different parts. It can
be classified into five different pranas according to these functions:

1. prana (by preeminence), or the main power that brings all other functions
into manifestation;
2. apana, the power of excretion, the scavenger energy of the body by which
bodily waste products are thrown out;
3. vyana, or the power of circulation;
4. samana, or assimilation, digestion, by which various foods are processed
and assimilated for the nourishment of the body and for building new cells;
5. udana, or the power by which cells are differentiated in their functions
(some growing hair, or skin, or muscle, and so on) by infinite disintegrations
and integrations among themselves.

Prana and Apana

Paramhansa Yogananda further adds that this Gita verse deals with two
specific functions of life force in its differentiations as prana and apana. As there
is a "tug-of-war" the macrocosmic scale reflecting Spirit' s projecting wish to create
and His opposing attracting wish to bring the many back into the One, so does
this same contest in duality take place on a microcosmic scale in man' s body. One
expression of this positive-negative duality involves the interaction between prana
and apana. There are two main currents in the body. One, the apana current,
flows from the point between the eyebrows to the coccyx. This downwardly flowing
current distributes itself through the coccyx centre to the sensory and motor
nerves and keeps the consciousness of man delusively tied to the body. The apana
current is restless and engrosses man in sensory experiences.

The other main current is that of prana, which flows from the coccyx to the
point between the eyebrows or the Kutastha . The nature of this life current is
calm; it withdraws inwardly the devotee' s attention during sleep and in the
wakeful state, and in meditation unites the soul with Spirit in the Kutastha Centre
in the brain.

There is thus an opposite pull exercised by the downwardly flowing current

(apana) and the upwardly flowing current (prana). Human consciousness is pulled
downward or upward by the tug-of-war between these two currents to bind or
release the soul.

The vital current flowing outward from the brain and spine to the cells,
tissues, and nerves becomes attached to and clogged up in matter. It is used up,
like electricity, through bodily motor movements (voluntary and involuntary) and
mental activity. As the life in the cells, tissues, and nerves begins to be exhausted
by this motor and sense-perceptive activity-especially through excessive,
inharmonious, non-equilibrated actions-prana works to recharge them and keep
them vitalized. In the process of consuming life energy, however, they give off
waste products, "decay." One such product is carbon dioxide excreted by the cells
into the blood stream; the immediate purifying action of prana becomes necessary
to remove the accumulation of this "decay" or death would soon occur. The
physiology of this exchange is breath.

According to Paramhansa Yogananda, from the opposite pulls of the prana

and apana currents in the spine, the inhalations and exhalations of breath are
born. When the prana current goes upward, it pulls the vital breath laden with
oxygen into the lungs. There prana quickly distils a quantity of necessary life force
from the electronic and lifetronic composition of the oxygen atoms. (It takes a
longer time for prana to distil life force from the grosser liquid and solid foods
present in the stomach.) That refined energy is sent by the prana current to all
bodily cells. Without such replenishment of pure life force, the cells would be
powerless to carry on their many physiological functions; they would die. The life
energy distilled from the oxygen also helps to reinforce the life-force centres in the
spine and at the point between the eyebrows, and the main reservoir of life energy
in the cerebrum. The surplus oxygen from the inhaled breath carried by the blood
throughout the body, where it is utilised by the five vital pranas in various
physiological processes.

Yogananda states that respiration, activated by the dual currents of prana

and apana, accomplished physiologically through a series of complex nervous
reflexes-chemical and mechanical-involving primarily the medulla oblongata and
the sympathetic, or involuntary, nervous system. The intricate sympathetic
system, in turn, is empowered by the prana and apana currents working through
the vital branches of astral life current that correspond to the physical
sympathetic nervous system-the main branches of which are called ida and
pingala. Inspiration and expiration go on largely involuntarily through one' s life.
So long as the life current (prana) pulls the inhaling breath into the lungs, man
lives; whenever the downwardly flowing current (apana) in the exhalation becomes
more powerful, man dies. The apana current then pulls the astral body out of the
physical body. When the final breath leaves the body through the action of the
outgoing current apana, the astral body follows it to an astral world.

It is thus accepted that the human breath is responsible for tying the knots
between soul and the body. It is the process of breathing resulting from the two
opposite spinal currents that gives man perception of the external world According
to Paramhansaji these sensations also produce body consciousness and duality
and thus obliterate the unified soul consciousness.

Importance of Kriya Yoga

Bhagavad Gita advocates Pranayama as the most effective scientific

technique for releasing his soul from the bondage of breath.

The Gita states: "The yogi is greater than body-disciplining ascetics (hath-
yogi), greater even than the followers of the path of wisdom or of the path of action;
be thou a yogi!" (VI:46). Paramhansa Yogananda explains this verse in these
words: "It is Kriya Pranayama that is referred to is evidenced not only in this verse
IV:29, but also in V:27-28: "That meditation expert (muni) becomes eternally free
who, seeking the Supreme Goal, is able to withdraw from external phenomena by
fixing his gaze within the midspot of the eyebrows and by neutralizing the even
currents of prana and apana [that flow] within the nostrils and lungs. The ancient
sage Patanjali, foremost exponent of yoga, also extols Kriya Yoga Pranayama:
"Liberation can be attained by that Pranayama which is accomplished by
disjoining the course of inspiration and expiration" (Yoga Sutras II:49)."

In sleep, breath, lungs, heart slow down but they are not completely stilled.
However, by Kriya Yoga, the breath is gradually quieted and the movements in the
lungs and the body stilled. When motion leaves the entire body, owing to lack of
agitation and to complete physical and mental stillness, venous blood ceases to
accumulate. Venous blood is ordinarily pumped by the heart into the lungs for
purification. Freed from this constant work of blood purification, the heart and the
lungs are quieted. Breath ceases to go in and out of the lungs by the mechanical
action of the diaphragm.

Yogananda clarifies that the Kriya Yoga Pranayama stops the bodily decay
associated with apana, manifest in the exhaling breath, by fresh oblations of life
force or prana, distilled from the inhaling breath. This practice enables the devotee
to dispel the illusion of growth and decay of the body as flesh; he then realizes it
as made of lifetrons

In the words of Paramhansa Yogananda, the body of the Kriya Yogi is

recharged with extra energy distilled from breath and reinforced by the
tremendous dynamo of energy generated in the spine; the decay of bodily tissues
decreases. This lessens and ultimately makes unnecessary the blood-cleansing

function of the heart. When the pulsating life of the heart pump becomes quiet,
owing to non-pumping of venous blood, exhalation and inhalation are no longer
needed. The life force, which was dissipated in cellular, nervous, respiratory, and
heart action, withdraws from the external senses and organs and unites with the
current in the spine. The Kriya Yogi then learns how to commingle the upwardly
flowing life current (prana) into the downwardly flowing current (apana) and
commingle the downwardly flowing current (apana) into the upwardly flowing
current (prana). He thus neutralizes the dual movement, and by will power
withdraws both currents into one revealing sphere of spiritual light at the point
between the eyebrows. This light of pure life energy scintillates from the
cerebrospinal centres directly to all the bodily cells, magnetizing them, arresting
decay and growth, and making them vitally self-sustained, independent of breath
or any external source of life.

Kriya Yoga Pranayama, the scientific method of neutralization of breath, has

nothing in common with the foolish practice of trying to control life current by
forcible retention of breath in the lungs-an unscientific, unnatural, and harmful
practice. Anyone holding the breath for a few minutes in the lungs feels pain,
suffocation and heart strain. This adverse bodily effect should be sufficient proof
that yogis would not recommend such unnatural practices. Certain teachers do
advice unscientific, not to say impossible, long retention of breath in the lungs-a
practice completely tabooed by God-enlightened yogis.

True kumbhaka, or the retention of the breath mentioned in enlightened

yoga treatises, refers not to the forcible holding of the breath in the lungs, but to
the natural breathlessness brought about by scientific Pranayama, which renders
breathing unnecessary.

Impact of Kriya Yoga

WHEN BY KRIYA YOGA the mortal breath disappears from the lungs, the
yogi consciously experiences, without dying, the death process by which energy is
switched off from the senses (causing the disappearance of the body
consciousness and the simultaneous appearance of the soul consciousness).
Unlike the ordinary man, the transcendent yogi realises that his life is not
conditioned by exhalation and inhalation, but that the steady life force in the brain
is continuously reinforced through the medulla from the omnipresent cosmic
current. Even mortal man, during the nightly state of sleep, rises psychologically
above the consciousness of breath; his life force then partially becomes still and
reveals a glimpse of the soul as the deep joy of sleep. The breathless yogi, however,
realises the state of conscious "death" as a far deeper and more blessed state than

that bestowed by the deepest blissful semi-super conscious sleep. When breath
ceases in the Kriya Yogi, he is suffused with an incomparable bliss. He realises
then that it is the storm of human breath that is responsible for the action of the
dream wave of the human body and its sensations; it is breath that causes body

When, with cessation of breath and the quieting of the heart, life force is
switched off from the senses, the mind becomes detached and interiorized, able at
last to perceive consciously the inner worlds and supernal spheres of divine

In the first stages of ecstasy by Kriya Yoga, the yogi perceives soul
blessedness. By higher ecstasies that come as a result of complete mastery of the
breathless state, he realizes the physical body to be made of lifetrons that are
surrounded by a halo of grosser electroatomic cells. The yogi perceives the illusion
of the body dream dematerialize into the reality of God. By experiencing the reality
of the body as lifetrons, controlled by the thought of God, the yogi becomes one
with Him. With that divine consciousness, the yogi is able to create, preserve, or
dematerialise the dream atoms of his body or of any other object in creation.
Attaining this power, the yogi has the option of leaving his physical dream body on
earth, to gradually disintegrate into cosmic atoms; or he can keep his dream body
on earth indefinitely like Babaji; or, like Elijah, he can dematerialize its dream
atoms into the Divine Fire. Elisha witnessed the body of Elijah become etheric,
ascending in a chariot of fiery atoms and lifetrons commingled with the cosmic
light of God. His luminous physical and astral ream bodies and his causal body
and soul merged into Cosmic Consciousness.

Technique of Kriya Yoga

Four different levels of Kriya initiation are explained in the following pages.
These were taught by Sri Shayama Charan Lahiri Mahashaya to his disciples and
are religiously kept in pure form by his line of disciples. Here various techniques
forming the basis of Kriya Yoga are also explained, though many secret
explanations of these techniques can not be included in this paper. These
techniques are best learnt from a Kriya Yogi, who has been duly authorised to give
this initiation. Without the grace of a true Guru, the practice of these techniques
can be harmful to the body and mind.

The First Initiation (The First Kriya)

The Kriya Yoga contains four initiations. The first Kriya leads to perfection in
the Khechari Mudra (see Talabhya Kriya below). After the second and third
initiations, the yogi recognizes the infinite Self. At the fourth initiation, the highest
level, the yogi learns to dissolve his Self by projecting his prana out through the
sahasrara chakra (crown center of the body), thus ending the eternal cycle of life
and death.

The first level of Kriya Yoga (First Kriya) contains the following techniques to
be followed in the order given below:

Talabhya Kriya: This technique is preparatory for Khechari mudraas it

helps to lengthen ones tongue and make it flexible.

Nabhi Kriya: The yogi mentally chants ' Om' a certain number of times,
placing the chin against the throat cavity and concentrating on the navel. The chin
is raised and the head is thrown backward. Simultaneously, the mind
concentrates on the spinal point behind the navel. ' Om'is chanted a number of
times in this position.

Maha Mudra: Legs are stretched out, hands hold the feet. At the end of each
inhalation of the Kriya Pranayama, the forehead touches the knees.

Mental Pranayama: The mind is allowed to go up and down the spine,

uttering '
Om'at each of the spinal centers.

Pranayama: Breathing is reduced through gradual practice to 1/10th its

normal rate. The mind ascends the spine while breathing in and descends on
exhalation. The tongue will be in Khechari Mudra and the mouth will be closed.
This results in cessation of breathing. With practice, the body cells are
automatically oxygenated and decarbonized.

Yoni Mudra or Jyoti Mudra: ( The original name is Yoni Mudra, but
Paramhansa Yogananda used the term Jyoti Mudra which also aptly denotes this
technique) The mind is placed at a point between the eyebrows. ' Om'is chanted at
that point. Thumbs block the ear. The index finger holds the eyeball steady to
create stillness. The middle finger closes the nostril. Breath is held as long as
comfortable. With time, the Inner Light is seen at the third eye. The light
condenses into a golden ring with a blue sphere at the center of which a five-
pointed Silver Star emerges. The yogi is now supposed to pierce this star to have a
glimpse of other dimensions.

Talabhya Kriya: The practice ends by performing the Talabhya Kriya again.
Throughout this, the tongue should remain in Khechari Mudra.

Maha Mudra: Legs are stretched out, hands hold the feet. At the end of each
inhalation of the Kriya Pranayama, the forehead touches the knees.

Paramhansa Yogananda propagated one version of the Kriya Yoga

techniques. His line of disciples practice:

1. Energisation exercises which help the kriya yogi in relaxing the muscles of
the body.
2. Hong-Sa (Hansa) Technique: The Kriya Yogi watches the breath for calming
the mind.
3. Om technique: In this technique, Kriya Yogi listens to the creative sound of
4. Maha Mudra: This is done as explained earlier. Maha Mudra helps in
preparing the body for Kriya Yoga Pranayama. The author was told by Dr.
Prafulla Kumar Hazara, disciple of Swami Sriyukteshwar Giri (And whose
name appears in Autobiography of a Yogi by Paramhansa Yogananda), that
even at the age of nearly 87 years, he is completely fit due to the practice of
Maha Mudra. Many other senior Kriya Yogis have also confirmed this view.
5. Kriya Pranayama: The practitioner does Kriya Pranayama as learnt from an
authorised Kriya Yogi of Yogoda Satsanga Society of India or Self-Realization
Fellowship, both established by Paramhansa Yogananda.
6. Jyoti Mudra: This is practiced a few times to see the Third Eye at the
7. This is followed by silent meditation using other techniques.

Increasing the practice of Kriya, doing all works without expectations for the
results thereof, the path aims at achieving Tranquility, observing everything which
is revealed in Yoni Mudra (Beatific Inner Revelation Kriya), and terminating all
desired expectations, renouncing every desire before it originates, being freed from
all thoughts.
It is meditating on the thoughtless state of Consciousness, especially
holding that state of Consciousness where there is no sun, moon, light of fire; still
everything is seen eternally.
One bright, dazzling star of Consciousness is seen very secretly in between
the eyebrows, and the unmanifested state of Consciousness is revealed.

When all the three qualities are harmoniously together in one rhythm inside
the Spinal Cord, then the supreme Being is revealed, going beyond the sentiments
of discrimination between good and bad.

Higher Kriyas
Some say that Lahiri Mahashaya taught as many as 108 kinds of Kriya
directed towards achieving powers and beatitudes laid down in all the various
Yoga Shastras. However, for attainment of spiritual bliss and supreme elevation
about half a dozen are deemed sufficient. For higher Kriyas, the First, the Second,
the Third and Fourth Kriyas have to be obtained from the Guru or in his absence
from one who has been authorised by the Guru. These first four are the Guru
given Kriyas. The remainder of the Kriyas can be divined out by the Kriya Yogi
himself, as the principle underlying these is mastered after successfully
completing the first four Kriyas."
"One of the pre-requisites for receiving higher Kriyas apart from acquiring
penetration into "inner" realizations, is the particular physical ability of being able
to perform Khechari Mudra, another Tantra feature. Khechari lies in the capacity
to push one' s tongue through the septum behind the uvula upwards. This is an
essential prerequisite without which higher Kriyas cannot be performed
successfully. In the traditional system taught by Lahiri Mahashaya, the second
Kriya can only be done by performing Khechari Mudra."
"The second Kriya is known as the "Thokar Kriya," the nick-name coming
from the "Thokar" or jerk that is introduced in the course of this Kriya. Mastering
this Kriya gives one deeper penetration and finer and finer subtle experiences;
experiencing "inner light" and "inner sound" become easy."
"The Third Kriya is known as "Omkar Kriya" coming from the fact that with
diligent performance of this Kriya, the revelation of the Pranava sound (the Omkar)
becomes a reality."
"The Third and Fourth Kriyas are said to be extensions of the Second Kriya.
They cannot be performed, however, without being taught. The various principles
and step by step principles must be shown in initiation. The Fourth Kriya is
difficult; in fact, impossible to perform unless one has mastered the art of the
Third due to the supreme level of breath mastery which is required to perform the
technique. It requires mastery of the Third before stepping into the Fourth." (From
the book Kashi, Light of Kriya Yoga, copyright 2004, Yoga Niketan Inc. and
DasGupta, Sri Sailendra Bejoy, Kriya Yoga and Shri Yukteshvar, copyright 2004,
Yoga Niketan Inc.)

Paravastha of Kriya
These are the four steps the yogi passes through in the passage towards
ultimate success. In the course of Kriya Yoga, the Yogi attains different spiritual
heights. Complete samadhi occurs when the yogi is completely concentrated at the
Ajna Chakra between the eyebrows. Lahiri Mahashaya had called this stage the
"Paravastha of Kriya"; the ecstatic stage which is reached after the perfect
performance of Kriya technique.

Requirements for Kriya

It is very important that the person desirous of practicing Kriya Yoga must
fulfill a number of very stringent requirements. Some of the requirements as
stated by Swami Sriyukteshwar Giri are:
1. The person must be honest and not a liar.
2. The person should not smoke and drink.
3. The person should read some portion of the Bhagawad Gita every day.
4. The person should lose self-importance to curb the ego, and keep it in its
5. He should treat all women as his mother, except his wife, and she should
treat all men as her father, except her husband.
6. The person should sit a little lower than his or her Gurudev or Master'
seat and offer everything to him.
7. The person should practice Kriyas every day in strict accordance with the
instructions personally received from his or her Gurudev. This point cannot be


Kriya Yoga and Human Values

We are not discussing the meaning and definitions of Human Values, ethics,
morality etc. in details. Here the objective is to present a thesis that practice of
Kriya Yoga and similar yogic techniques can inculcate human values in a more
permanent manner, which the soul takes with it after leaving this mortal body.
When we observe human behaviour, it becomes evident that a very vast
majority of human beings lack any sound and well crystallised value system. In
Indian tradition, all values are included in one : i.e. Dharma. A person, who

follows the path of Dharma, automatically is having a strong value system. In
Manu Smriti and Narad Samhita, Dharma has been defined as having ten
dimensions or qualities. These ten qualities are ten human values needed for
leading a well-balanced and fruitful happy life. The ten qualities of Dharma are:

Dhritih ksama damosteyam

saucam indriya-nigrahah
Dhirvidya satyam akrodho
dasakam dharma laksanam.
Fortitude, forgiveness, control over the organs of action, non-stealing, inner and
outer cleanliness, control over the organs of perception, discrimination, knowledge,
truthfulness, mastery over anger are the ten virtues which constitute dharma.
Man takes birth according to his past Karmas or Actions. The actions,
whether good or bad, decide his environment including family, country, city,
village, family etc. Ones personality, instincts, and overall behaviour, all are
governed by ones Karmas. A person having a large share of bad karmas will have
a very low level of human values. However, he can burn his bad Karmas through
Yogic practices like Kriya Yoga. As a result, he starts following the path of Dharma
and inculcates a permanent value system.
It is interesting to know how all this happens. Prana (Life Force or Lifetrons)
has two states. Stationary and vibratory. Braham is the stationary state of Prana.
When Prana enters a babys body in mothers womb, it remains stationary.
However, as soon as baby comes out into the world, this life force or Prana
descends and spreads throughout the body. Consequently, it becomes vibratory.
This vibratory Prana creates Mind or Mana which is responsible for all the actions
performed by a person to take cognizance of this material world. Interestingly,
Mind or Mana has no overt manifestation but it is very powerful. It gets its work
done through sense organs.

Causes of Poor Value System
We have infinite desires.
Unfulfilment of these desires affects our value system.
Thus, we modify our value system to suit our convenience.
Desires are the product of mind. Hence, in order to control emergence of
desires, we have to control the mind.
Mind is the product of vibratory Prana. Hence, in order to control mind, we
have to change vibratory prana to stationary prana.

Increasing the practice of Kriya Yoga, doing all works without expectations
for the results thereof, the path aims at achieving Tranquility, observing
everything which is revealed in Yoni Mudra (Beatific Inner Revelation Kriya), and
terminating all desired expectations, renouncing every desire before it originates,
being freed from all thoughts.
Kriya Yoga techniques control Prana, which leads to the control of mind.
Once mind is under control, then all problems related to mind simply vanish.
Ultimately, the practitioner acquires a state of evenmindedness. Bad sanskaras
and undesirable desires are eliminated. Thus, the Kriya Yogi acquires a perfect
moral value system.


1. Kashi, Light of Kriya Yoga, Yoga Niketan Inc., 2004.

2. Patanjali. Yoga Sutra. Pune: International Academy of Ayurveda, 1988.
3. Yogananda P. Autobiography of a Yogi. Ranchi: Yogoda Satsanga Society of
India, 1986.
4. Yogananda P. God Talks with Arjuna. Los Angelas, CA: Self-Realization
Fellowship, 1999.