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Date Posted: 08:27
Author: Kriyaban - 9 April 2002
Subject: Kriya Yoga and Self Enquiry

Has anyone tried to compare this paths of kriya and self enquiry . Both paths seems to move towards the same goal , stillness of mind chitta vritti nirodha . But the approach seems to be much different from one another .

A few quotes from the great masters :

Paramahansa Yogananda :

God cannot be reached through the sole path of mental discrimi-
nation except by a man so differently constituted from his fellows that
he may justly be called a superman. Only such an individual can at-
tain his goal "along with his horses"! The exclusive path of )nana Yoga,
therefore, cannot be recommended for the average man-only for a
Sandow of discrimination!*

The follower of the path of discrimination, attempting meditation
on the Supreme Spirit, is subject to the "drag" of the ten horses of the
senses behind him, plus the pull of the life current flowing through the
sensory and motor nerves and also the pull of subconscious thoughts-
he is facing in one direction and his "horses" and "chariot" are headed
the opposite way. It is true that a jnanayogi of dauntless determination
may succeed, even by the unscientific "hit-or-miss" method of inner con-
centration, in fully concentrating his mind on Brahman or God (thus
"offering his senses and life as oblations to the fire of the Infinite"). But
the path of Jnana Yoga is not only precarious but lengthy. By Kriya Yoga,
on die other hand, an ardent practitioner may speedily attain liberation.

from God talks with Arjuna , Ch 4 : 27

Ramana Maharshi :

Absorption, or laya, and destruction, or nasa,
are the two kinds of mind control. When
merely absorbed, it emerges again, but not
when it is destroyed.

When the jiva is able to bring about the temporary absorp-
tion of the mind by pranayama he experiences in that state a
form of samadhi or experience of Reality in which the ego
ceases to intrude and intense happiness is enjoyed. But as
soon as breath control ceases, the "I am the body" sense
resumes and the jiva returns to his 'normal' active state of
bondage, with its pains and pleasures. Sri Maharshi describes
it this way: "The involution of the mind in the Self, but with-
out its destruction, is kevala nirvikalpa samadhi .... Even
though one practises it for years together, if one has not rooted
out the vasanas he will not attain salvation."

Again, referring to this verse, "Breath control can only
produce manolayana, temporary suspension of mind. One-
pointed meditation alone can lead to destruction of the mind."

from Upadesa Saram

Again :

Meditation on nada is one of the several approved methods.
The adherents claim a very' special virtue for the method. According
to them it is the easiest and the most direct method. Just as a child is
lulled to sleep by lullabies, so nada soothes one to the state of samadhi;
Again just as a king sends his state musicians to welcome his son on
his return from a long journey, so also nada takes the devotee into
the Lord's Abode in a pleasing manner.
Nada helps concentration. After it is felt the practice should not be made an end in itself. Nada is not the objective; the subject should firmly be held; otherwise a blank will result.
Though the subject is there even in the blank he would not be aware of the cessation of nada of different kinds.
In order to be aware even in that blank one must remember his own
self. Nada upasana (meditation on sound) is good; it is better if
associated with investigation (vichara).
In that case the nada is made up of chinmaya and also tanmaya (of Knowledge and of Self).
Nada helps concentration.

Talks with Ramana Maharshi , no. 148

Both great ones seem to be endorsing diametrically opposite viewpoints ?

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