Part 4.4 - Yogic techniques for control of Vrttis (1): Kriyayoga

[Full title: The Concept and Content of Patanjali Yogadarsana (4): Yogic techniques for control of Vrttis (A) Kriyayoga]

Mind gets purified by the practice of Yoga and an inner light is revealed to guide one inwards. But, on this path of spiritual journey, before one gets established firmly, an ordinary man faces lots of violent distractions which he needs to overcome first. Patanjali prescribes various means and remedies for this problem as mentioned below:

Kriyayoga is the path of ecstatic identification with the self by which the subliminal activators (samskaras), which maintain the individual consciousness, are gradually eliminated^[1]. Though, technically kriyayoga is part of astangayoga, the details of practice differ. Initially, one tries to implement the practices as kriyayoga and then, it becomes an everyday practice as niyamas. One should understand it from individual point of view and follow accordingly. The starting practices of astangayoga i.e. yamas and niyamas are very difficult to follow in the present day and for people like us who find it difficult to come out of worldly life and routine.

Patanjali has recommended slow and safe transition towards final goal via self discipline. By this step by step process, one’s readiness is inspired. He has rightly given name as angas and not “steps”. The true practitioners know that if one starts following them according to their capacity, his journey would be comfortable towards the higher goals. But, before this difficult and long journey, he has prescribed kriyayoga, which is comparatively easier to follow.

Patanjalyogadarsana’s second chapter sadhanapada opens with the first sutra on definition of kriyayoga (Yoga of action). It says that tapa (austerity), svadhyaya (self-study) and pranidhana (surrendering/resignation) to Isvara constitute kriyayoga.^[2] These three elements are same as last three niyamas of astangayoga, the eight limbs of spiritual practice prescribed by Patanjali in the same sadhanapada only. It seems that the purpose of prescribing this practice of kriyayoga here in the beginning before astangayoga is of more preliminary nature. As the path of Yoga is not an easy path, the aspirant need to prepare his body and mind with many preparative and preliminary practices as suggested by Patanjali. During practice of kriyayoga, one is self tested for his genuine will and ability to attain the final goal. One can not directly jump into Yogic life from totally worldly life. The consequences of such an action are very negative and adverse. The impurities and afflictions can never get dissipated without penance.

Kriyayoga and such preliminary practices enable the aspirant to make him realize whether he is sufficiently keen and capable to adopt the Yogi c life or not yet ready and serious enough to make the spiritual progress. One should have intense desire or will to learn and follow the Yogic practices. The preparatory self-discipline is triple in its nature corresponding to the triple nature of the human being. Tapa is related to his will, svadhyaya is to intellect and Isvara-pranidhana is to his emotions. Thus, kriyayoga develops all the three aspects of human nature to grow an individual’s all round personality to attain the higher goal.

Tapa means to heat, to purify even by bearing some pain sometimes, as in order to develop sattva, we need to burn rajas and tamas. Tapa is ascetic observance to loosen, remove and destroy impurities afflictions and propensities which are worldly objects of attraction. It may be control of food (mitahara), bearing the pairs of opposites (dvandva) with equanimity, celibasy, serving guru, observing silence, practicing asana, pranayama consistently abonding other pleasures and similar practices. Living life with choiceless awareness is purificatory action, the true tapa.

Svadhyaya is studying, analyzing and improving on self, reading of scripture related to spirituality and keeping an active touch of spiritual scholars or gurus . It is also reflecting on each and every action in life, silent recitation and meditation on purifactories like Aum.

Pranidhana is directing awareness towards Isvara which is God, the Almighty or the Divinity. Isvara-pranidhana is full dedication of all actions to the higher authority and renunciation of their fruits. Surrendering to the divinity is basically a mental attitude than the physical action. It is also surrendering our ego. One has to cultivate this attitude with determination. Through the mode of ritual actions like pujana, prarthana, vandana and havana for adequate time develops a devotional attitude. This attitude continues to take us towards the path of surrendering and dedicating of all our acts and practices, all our credits, worries, status and reputations to the divinity and also renouncing the results and fruits thereof. This results into annhilition of ego. Kriyayoga also is described differently by different scholars who have worked on Patanjala yogasutra as it consists of three components i.e. tapa as pranayama, svadhyaya as pranava, japa and upasthana, arghyapradana and gayatri japa as Isvara pranidhana.^[3] Kriyayoga limited to tapa becomes karmayoga i.e. control of body. Svadhyaya leads to samadhi, the essence of jnana, control of speech, whereas Isvara pranidhana expresses the essence of Bhakti, control of mind. When practices are done with attitude of their being offering to God, the attitude extends into life and kriyayoga naturally and effortlessly becomes karmayoga. Hence it acts outside also.^[4]

In the beginning, these three actions of karma-jnana-bhakti-yoga are physical and mechanical. Then, one should try to develop an attitude and inner awareness in these three practices of kriyayoga. Then, one can make progress toward practice of astangayoga.

Kriyayoga is very important practice on spiritual path to take control over afflictions or klesa. When one wants to start the journey of astangayoga, klesatanukarana (diminution of klesas) is a must preparative stage. Kriyayoga results into control of mind which can be directly experienced by practioner (drsta), and purifies the essence of personality which is an indirect result (adrsta).

Footnotes and references:

[1]:

G.Feuerstein, The Yoga Tradition, Motilal Banarasidass Publishers Private Limited, Delhi, 2002, p.294

[2]:

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ || Patanjali Yoga Sutra, 2.1
I.K.Taimni., The science of Yoga, The Theosophical Publishing House, Chennai, 2005, p.117

[3]:

P.V.Karambelkar, Patanjala Yogasutra, Kaivalyadham, Lonavla, 2005(1987), p.?[1]72

[4]:

Swami Veda Bharati, Yogasutra of Patanjali (with exposition of Vyasa), Vol.II, Motilal Banarasidass Publishers Pvt.Ltd., Delhi, 2009, p.17