Kriya Yoga

KRIYA YOGA

The Yoga Sutra does not just offer one way to achieve the goal of yoga; it has several actions we can perform. At the beginning of the second chapter of the Yoga Sutra we are introduced to one particular form of yoga called “Kriya Yoga.” Kriya means action, or in this case a ritualistic approach to yoga. It has only three steps: tapas, svadhyaya, and ishvara-pranidhana. Tapas is the dedicated effort or asceticism needed in order for our practice to bear fruit. Svadhyaya is the study of ourself, or self-study. This self-study includes knowing the scriptures and the practices recommended to help us achieve the goal of yoga. Ishvara-pranidhana is a giving up of all the fruits of our labor to a higher cause. It is surrendering to something bigger than our small self. 

These three steps of the Kriya Yoga are not physical. As described, anyone could undertake a complete yoga practice without doing a single asana. The Yoga Sutra offers the path of Kriya Yoga as one possible way to reach the goal of a still mind. This is a mental yoga; effort, or tapas, comes from a strong will. Tapas is an absolute requirement for success. Self-study is also essential and this comes from looking within, as well as looking without, for guidance. The last step, ishvara-pranidhana, is the one that may seem the most foreign to our Western minds: to act without regard for the results.

The Bhagavad-Gita, a small book buried in the midst of the epic poem of India, the Mahabharata, explains, with wonderful imagery, the reason for surrendering the fruits of all you do to a higher power. The Bhagavad-Gita contains the teachings of the Lord Krishna to his friend, the mighty warrior Arjuna. Krishna attempts to remove the delusions affecting Arjuna, and explains that Arjuna cannot do anything unless God wants it to be so. Do not feel pride when you accomplish something meritorious, for what have you really done? Do not feel depressed when things do not go according to your desire, for God’s desire is always greater. Your only duty is to take the action; leave the results in God’s hands. This is a hard lesson to grasp, and even harder to put into practice.

In our yoga practice, things may not always work out the way we hope. Some days we seem to be moving backward. But this is only a problem when we expect particular results. Give up the expectation and just do it. The will, the energy to do it, comes from tapas. Knowing what to do comes from self-study. The results are beyond your control. Offer them back to the source, or to anyone or anything else that may need assistance. Send the benefits of your effort to someone or something that needs special help right now. That is the power of prayer. That is the power of faith. Without faith, every spiritual practice flounders.

In Yin Yoga, the results may not be obvious for a long time. Yin tissues, such as our ligaments, have a lower blood supply to them than the yang tissues, such as our muscles. They don’t strengthen or lengthen as quickly as our muscles. Our range of motion may take a long time to increase, or may not grow at all. But in the end, that is not the real point of the practice. Yin Yoga will help us to be healthy, strong, focused, and open. But all this too, is not the ultimate point. The ultimate result is outside of our control. If we succeed in our practice, it is because of grace from elsewhere. Our job is to simply do the practice.

 

Right after the Yoga Sutra describes Kriya Yoga, it explains the five reasons we are bound. These troubles, or afflictions, are known as the kleshas: 

1. Ignorance (avidya)
2. Ego (asmita)
3. Attachment to Pleasure (raga)
4. Aversion to Pain (dvesa)
5. Fear of Death (abhinivesah)

These five afflictions are often depicted as a tree. Avidya is the trunk of the tree, and the other four kleshas sprout from it. The Samkhya emphasis on viveka, knowing the real nature of the universe, is echoed in Classical Yoga’s emphasis on avidya, or ignorance, as the chief affliction we suffer. Destroy avidya and all the other troubles go away.

Asmita is the ego. The problem with ego is not the fact that we have one; it is useful and even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. When we serve our higher Self, liberation becomes possible.

Yin Yoga is especially good at giving us time to practice watching raga and dvesa. As we hold the poses, as we remain outside our comfort zone, aversion arises. We resolve not to move, and instead we simply watch the aversion come and eventually go. It goes away only to be replaced by some new aversion. As we finally release the pose we are flooded with pleasant sensations. The joy of coming out of a yin pose can create attachment. We want to stay and linger in this wonderful feeling. But, we again simply watch the pleasure, without reacting, and move on to the next pose.

The practice we do on our yoga mats prepares us to face challenges at other times. We begin to recognize our inner habits. We notice and remark to ourselves, “Ow this is aversion!” We notice, saying, “Ahhh this is attachment!” Knowing that these afflictions, or hindrances, are constantly arising, we can consciously choose to not react to them or perhaps to react to them, if that is appropriate. But now, because we are aware, the choice is consciously made. Our reactions are no longer automatic.

The final klesha is said to be the most difficult to overcome: abhinivesah. This is the clinging to life. Even the most advanced yogis may fail to let go of this last affliction. If at the time of death there is the slightest hint of the thought, “No! I don’t want to go,” that person is doomed to return and try again.