Lahiri Mahasaya - Kriya's Transcendental State

The one whose -mind is distracted observes diversity, therefore he strives to arrest the distraction by, practising Kriya. But that very one by practising Kriya becomes high-souled in Kriya`s transcendental state and his mind is no longer distracted, thereby causing the non-existence of sadhana. Because on practising prolonged sadhana, when a permanent settlement occurs in Kutastha, then what else can he do? Then he has nothing to perform. Because endeavours are made for this achievement and when achievement results, then the necessity for endeavours are not present, thus there is a termination of all actions. Then by being staid and still, attachment is extinct, thus the strife for samadhi is absent, then the mind being free from distractions, one remains engrossed or thoroughly rapt within himself in Kriya's transcendental state. Being devoid of joy and joylessness he is perpetually contented in Kriya's transcendental state, being free from both desire and non-desire he performs the action which comes his way, then, he has no future and past. When he is not bound by domesticity despite maintaining a domestic existence, when he is incorporeal despite being corporeal; he does not desire to achieve or destroy anything, he remains in the -mindless state of Brahma and can perform whatever he wishes, he is free from respect and disrespect. Since he is above ratiocination, he is free from deliberation, knowing, hearing, seeing, he does not aspire for the state of salvation, then his thinking attains a vacuous state. But one who possesses thoughts, though he does not perform anything physically performs everything through these thoughts. In Kriya's transcendental state, the settled person is neither worried nor unworried, neither proud nor humble, is neither the authority nor the non-authority and relinquishes expectations and doubts. He does not practise dhyana, he is neither ignorant nor knowledgeable, he does not have any feasance or non-feasance, he then becomes the immaculate form of Brahma. When desire is present salvation does not occur, the practice of Kriya is also a wish. But that person is blessed who by practising regular Kriya causes a cessation of Kriya, achieves Kriya's transcendental state, becomes passive and does not perform any inclination oriented action. Desire is the root of all evils. Therefore the erudites eradicate the root of desires, which is possible only on practising Kriya_ The ignorant ones aspire to achieve peace. Therefore their aspirations being present fail to achieve peace. But one who is in Kriya's transcendental state, he being still and beyond desires constantly remains in the serene frame of mind and becomes akin to Absolute Brahma. He does not perceive the soul then because visualising the soul is based upon support. Kriya's transcendental state is supportless, therefore who will visualise whom? Those who are ignorant and possess evilwill, they are the ones who wish to perceive the pure, non-dual soul and contemplate on the soul, but they are unaware of the fact that nothing exists in Kriya's transcendental state. The one who is perpetually affixed in Kriya's transcendental state is characterised by intrepidity and apathy, thus remains within himself; this is a marvellous state. He first by battling with desire through the medium of Pranayama, conquers it and constantly remains fixed in Kutastha. Whatever he observes in this world is destructible, but the Void Brahma in Kriya's transcendental state is imperishable, all afflictions dissolve remaining within it because he then being free from all desires, this universe though existing is absent thus body consciousness also is absent. Then both the existence and nonexistence of the body are equal. When he himself is non-existent then he is devoid of attachment but speciously performing all actions does not perform anything. This type of yogi neither has worldly delusion nor manifestation of any consciousness, he does not crave for Heaven or Hell, he is neither bonded nor liberated, ignorant or knowledgeable; he does not have any gain or loss; lamentation or repentance, commendation or condemnation, happiness or misery; feasance or non-feasance, bliss or sorrow, he is neither alive nor dead, he is devoid of love and affection, satisfaction and dissatisfaction; conflict or doubt, attachment or detachment, to him a clod of earth and gold are equal, he perpetually communing in Kevalakarma and merging in the infinite void Brahma does not perceive the soul, then he is beyond capability or sadhana, then he is the nonpareil. Be then knowing does.not know, seeing does not see, saying does not say, eating does not eat, lying down not lie, he is neither a family man nor a renunciate because everything for him has become extinct. Nothingness, pervades him then. Remaining in this Kriya's transcendental state is known as knowledge. Then though by attaining samadhi is not into it because despite remaining in this state he performs all actions inertly, but being inert is not passive because by being an inhabitant of the Absolute Void Brahma he can see everything and is Omniscient therefore though being erudite is not so, he is neither dual nor nondual. How much more can be expounded'? One who has learnt all the essences by settling in Kriya's transcendental state in this manner is a Mahasaya He is not present in anything yet is Omnipresent.

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