Kriya Study 1

3 3 1

"These days I have not been teaching Kriya to anyone because once receiving Kriya no one practices as intensely as is recommended" - Keshabananda, ca. 1942

Kriya Mysteries: A Scriptural Exegesis

Kriya Mysteries: A Scriptural Exegesis

A Raffaello Sanzio detail in the Vatican

Kriya-yoga (qv) is a system of raja-yoga (qv) techniques. What is called kriya today, are one or more methods that derive from kriya-yoga as taught by Shyama Charan Lahiri (1828-95) (qv). The basic kriya method is called pranayama (qv); it involves breathing in and out as smartly as you can.
The famous guru Paramahansa Yogananda (1893-1952) (qv) taught and changed kriya-yoga in the United States for thirty years and wrote an influential autobiography where he talks for kriya yoga and tell tall tales connected to gurus of his guru line. His "father guru" was Swami Sri Yukteswar (1855-36). His "grandfather guru" was Shyama Lahiri. His "great grandfather guru" is called deathless Babaji.
In addition to these four gurus of India Yogananda claims Krishna and Jesus to be among the gurus of his fellowship too. There is at least one problem right there.
Also, Babaji tells of and Yogananda seeks support for kriya from many well-known, respected scriptures that seldom or never appear to refer to the specific kriya-yoga teachings at all. Their scriptural props are what we go into in the following. Guru assertions and scriptural commentaries are given for the purpose of clarification.

Kriya in the Gita

In his Autobiography, Yogananda writes that "Kriya is an ancient science", and that Lahiri Mahasaya received it from Babaji, who rediscovered, clarified, and renamed the technique Kriya Yoga.
"The Kriya Yoga that I am giving to the world through you in this nineteenth century, is a revival of the same science that Krishna gave millenniums ago to Arjuna; and that was later known to Patanjali and Christ, and to St. John, St. Paul, and other disciples," Babaji told Lahiri Mahasaya.
Yogananda thinks Kriya Yoga is twice referred to in the Bhagavad-Gita. [4:29; 4:1-2.] The passages read in Sivananda's translation, which is on-line on the site:

The Blessed Lord said:
I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku. [4:1]
This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, Parantapa (burner of foes)! [4:2]
Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath. [4:29]

On what grounds does Yogananda claim the Gita talks of kriya yoga in these three sutras (aphorisms, "threads of thought")? The ancient yoga Krishna divulges to his bowman Arjuna in verse three that an ancient, secret yoga "has been today taught to you by me." "Earlier", that suggests earlier than in chapter four, or what?
Thus, at least two of the sutras that Yogananda uses to underpin his message, do not prove anything about the specific kriya yoga the guru taught. The connection between the first two verses of chapter four and kriya yoga appears to give no evidence. It is not for us to dig up the evidence here, for the burden of proof rests on Yogananda and his line. The scriptural documentation for kriya that is furnished in Babaji's dynasty is far from convincing. Some may say it is not there.
Our task is not to fall victim to hearsay. What we can assess is that many big words of Yogananda do not appear to have any substantial hold, despite the fact that the Yogananda line of gurus hold more or less tenaciously that in the Bhagavad Gita (The Lord's Song) Krishna tells of kriya yoga methods or similar techniques that mankind lost. Consider that the verses above are Yogananda's main evidence. As evidence it is not good enough. His use of the verses shows dogmatic insistence. You could need to be outside the sect to feel allowed to see it.

The Gita Survey

What kind of kriya evidence is in the Bhagavad Gita's previous chapters, then? We suggest it is meagre if not absent.
Some vital background information on the Gita is needed to see it in a better light than an obscure light:
The Bhagavad Gita (Song of the Lord) is teaching poetry, and part of a longer poem. It is poetry. Poetry may or may not give good proof. The Gita constitute the sections 25-42 in Bhisma Parva (Book 6), of the Mahabharata poem. The teachings of the Gita in it are delivered on the brink of war, in a tragic scene where the bowman Arjuna and his charioteer Krishna survey two armies that are arrayed against one another. Standing between these two armies that are ready to combat one another, Krishna and Arjuna start talking about what is best in life. The initially despondent bowman Arjuna never cries, "This is not the time or place for deep subjects! Any moment now cruel fighting begins!" He does not refuse Krishna to make the moments bright. [Mmw]
Think for yourself. [MORE]

Kriya in Patanjali

Yogananda's First Shot compared to those of other commentators

Yogananda assesses that Kriya Yoga is mentioned twice by the ancient sage Patanjali, a forefront exponent of yoga. In Patanjali's Yoga Sutras we find: "Kriya Yoga consists of body discipline, mental control, and meditating on Aum " [2:1].
In his autobiography Yogananda adds, "In using the words Kriya Yoga, Patanjali was referring either to the technique later taught by Babaji or to one very similar. That Patanjali was mentioning a definite technique of life-force control is proved by his aphorism in Yoga Sutras 2:49 [Ay Ch 26, n 6]
First, there are many different methods that suit Patanjali's sutra 2:49. There is more on that issue below. Second, question the sooner the better how Yogananda can say that Patanjali refers to a specific set of yoga methods - methods that appeared later than Patanjali - by tapah-svadhyayeshvara-pranidhanani kriya-yogah. The Sanskrit line may be taken to mean: "Tapas (austerity or sacrifice as self-discipline), Svadhyaya (self-study, traditionally understood as study with or without delicate repetition of fit mantras or learning good books) and Isvara-pranidhana (pious attention within to Ishwara - God of Light) constitute Kriya-yoga (Activity Yoga) [2:1]."
The translators and commentators Pranabhananda and Isherwood say: "Having devoted the first chapter of his aphorisms to the aims of yoga, Patanjali now begins a chapter on its practice. These preliminary steps toward yoga are known collectively as kriya-yoga, which means literally "work toward yoga."" [Yof 67]
We have no knowledge of any ancient scriptural evidence that the "kriya" word in the Sanskrit sutra here, refers to the particular methods that Babaji named kriya yoga as late as in 1861. That date appears to be over two thousand years after most of Patanjali's Yoga Sutras handbook was written. Besides, the word 'kriya' is taken to mean such as practice, actions, and work in the old Sanskrit word. Yogananda explains it in the opening lines of chapter 26 of his autobiography: "The Sanskrit root of kriya is kri, to do, to act and react; the same root is found in the word karma." [Ay ch 26].
Armed with this knowledge you can translate Patanjali 2:1 differently from Yogananda. Many translators do that. Our shot at it here is: "Proper austerity, self-study, and turning one's devotion within to see Bright Light, is the yoga to do," says Patanjali quite accurately.

Yogananda's second shot compared to shots of others

Yogananda goes on: "Patanjali refers a second time to the Kriya technique or life-force control thus: "Liberation can be attained by that pranayama which is accomplished by disjoining the course of inspiration and expiration."" [Yoga Sutras 2.49]
The Sanskrit of the Yoga Sutras verse 2:41 runs like this in one transliteration: tasmin sati svasa-prasvasayor gati-viccedah pranayamah.
Hariharananda writes: "That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control)." "After mastering posture, one must practice control of the prana (pranayama) by stopping the motions of inhalation and exhalation," write Pranabhananda and Christopher Isherwood. [Yof]

Pranayama teachings

Patanjali writes of pranayama. Yogananda says passages in Patanjali Yoga Sutras refer to kriya yoga. He is in that sort of "business". Advocating and finding scriptural props for kriya yoga may colour the associations of some writers. But the medley below suggests there are other and more general ways of understanding the sutra:
"Regulating" — "regulation of breath" — "Control of the breath, cutting off of the motion of in-breath and out-breath" — "Stopping breathing in and out" — "Restraining the breathing in and out" — "Regulation of breath (Pranayama) is the stoppage of the inspiratory and expiratory movements (of breath) which follows, when that has been secured" — Raghanath Iyer understands this to mean that "pranayama is the regulation of breath, the restraint of inhalation and exhalation." — B. K. S. Iyengar writes "Pranayama is the regulation of the incoming and outgoing flow of breath with retention."
Vital elements of pranayama are inhaling and exhaling and having the flow of breath dwindle and pause, that is, stop a bit by itself too. Patanjali's terse or obscure sutra leaves room for various understandings of how to do it, and there are several pranayama methods attuned to the gist of Patanjali here, along with teachings and warnings. "The breath may be stopped externally, or internally, or checked in mid-motion, and regulated according to place, time and a fixed number of moments, so that the stoppage is either protracted or brief," write Pranabhananda and Isherwood, and also that "prana means the vital energy by which we live".
Pranabhananda and Isherwood also add about prana that "this [vital] energy is renewed by breathing, prana may sometimes be translated as "breath"; but the word has a much broader reference". "All the powers of the body . . . and the mind are regarded as expressions of the force of prana." Prana is many old texts is understood as a "primal energy". [Yof 2:50, comments. p 112]
The sutras 49, 50 and 51 all allude to regulation of the breath. Sutra 51 alludes to an interconnection between mind and breathing: Interiorising the mind deeply may affect the breathing. Sleep modifies the breathing too. Control of the prana through exercises, or after reached a certain stage of spiritual development, the breathing may cease of its own accord for many seconds while he is deeply absorbed. This is natural. [Yof 112-17, passim]

In yoga literature prana is associated with bhutas, elements, and with said centres of vital energy in the subtle spine, which is called the sushumna nadi, which is a vessel for such energies. When the mind reaches the seventh centre of the sushumna (chakra, wheel, or padma, lotus) at the top of the head by backing up the "subtle energy trek" through the sushumna, yoga samadhi is attained. One becomes a knower of Brahman [God], united with Brahman.
Hence, yoga teaches that by using a pent-up vital energy (prana) in a good way, some obtain enlightenment. The main aim of serious pranayama is to rouse a coil of energy that normally lies dormant at the bottom of the spine, and thereby use the vital energy toward development and yoga. Breathing exercises are means to the end. Pranayama is centred in arresting the breath in ways that matter in yoga. There are more terms involved: If the breath is arrested after an exhalation, when the lungs have been emptied of air, the stoppage is said to be "external." If the breath is checked after an inhalation, this is an "internal" stoppage.
And pranayama comes with warnings: "No one should practice the advanced exercises of pranayama without the constant supervision of an experienced teacher. And no one should practice them under any circumstances . . .", tell Pranabhananda and Isherwood in what stands out as our humorous abortion of a longer period that continues like this: "unless he is leading an absolutely chaste life devoted entirely to the search for God. Otherwise they may easily lead to mental disturbances of the most dangerous kind. Those who encourage others to adopt such practices out of curiosity or vanity can only be described as criminals." - Their stipulations or demands look too stiff.
There is; however, a harmless breathing exercise, they inform, and below it is made even simpler than they show:

Breathe in deeply.
Hold the breath for a slight moment.
Then breathe out.

This exercise can be continued. You may try to breathe through the nostrils only or the nostrils and the mouth at the same time. You do as you find best - do not get tense. Do not overdo anything or go too far.
Now it is hard to see how breathing with ease can hurt you as you go ahead. Just remember to do it with no strain and pressure. You can enrich your life by it several times a day, and up to ten minutes each time, if you so desire. The practice could help the quality of your breathing in the long run, is the bet, and such improvement is needed for many stressed persons. Also, the little practice can lead into pleasant yogi breathing of filling your lungs more and relaxing a bit as instructed. Maybe you should learn pleasant yoga breathing in a yoga class. It could work well against enervation.
Sound breathing practice improves with skill and should not involve holding the breath excessively or over-stimulating the body with too much oxygen. Nor should it serve to trigger latent neuroses and insanity in anybody. [Yof 112-17, passim]

Questions and Answers

Q. Does Patanjali talk of kriya yoga, or does he use the Sanskrit word kriya in a general meaning?
A. He does use "kriya(h)". Some translators translate it into "kriya yoga", most others do not, as you can see. To almost all translators it is something like "the yoga to do", that is a general way of speaking, not mentioning any specific method by the term 'kriya'.

Q. How many times do the word "kriya" appear in Patanjali's Yoga Sutras?
A. Four times only.

Q. How do different translators deal with the term?
A. They translate it differently.

Q. What is the fit translation?
A. Rama Prasada's translation from 1912 is said to be very faithful. You can take a look. It could be on-line still.

Q. On what grounds is it said that Babaji's kriya yoga is referred to in the Yoga Sutras?
A. According to Yogananda's Autobiography, when Babaji initiated Shyama Lahiri in kriya yoga in 1861, he named his system of methods kriya yoga then. Many translators do not translate 'kriya' in ancient works into the specific methods called kriya-yoga either. The so-called evidence that Yogananda brings seems constructed.

More Evidence

Many translations carry a bias, or a spin, somehow. Translations reflect the stands and cultures and understanding of the translators more or less. Some translations are better, more cultured, and more reliable than others. If you do not know who they are, there are some lax rules of the thumb:
The translator's renown can be studied. Books by well educated people and published by university publishers could be good, as these agents have standards and depend on repute. Translations that appear on the Internet are of mixed quality.
We have not detected any dandy way of dealing with all sorts of Internet-published works. Some may be very good, and by reputed experts in their fields and the like, also with publishers of a good reputation. Others may or may not be up to similar or better standards. That is where the problem lies. Being "good birds to eat" they may still lack the "feathers" we have talked of, the "feathers" to know the birds by. So some publications on the Internet may not be up to best standards of today. The same may be said of quite old books that are republished on the Internet: Even thought they were first published by what once was thought of as eminent writers and publishers, much of them may not be actual (in line with current interests and understandings), and factual (based on facts) well enough as judged by today's standards and knowledge. Many famous books might need to be updated. Textbook writers may experience it almost yearly. Parts of the experience is a little like a joke about the couple Ole and Lena:
Someone asks: "You two have been married over 50 years - tell me, do you still make love?"
Old male voice: "Sure we make love - almost every day."
"Really? Almost every day?"
"That's right. Almost on Monday, almost on Tuesday, almost on Wednesday . . ."
In older works the fit standard of today may be almost there . . . And parts may be fine too, and that should be acknowledged.
Hence, sifting works with a view to quality can be rather tough and laborous at times, but we have hinted at "what and who" to rely on in gross outline, in case you need it to be told. It is a help. We have looked into seven translations and a couple of Sanskrit transliterations for this study.
The Sanskrit word 'kriya" appears in four places of the whole Patanjali work. They are verses 1, 2, 18, and 36 of chapter 2.

Raghavan Iyer brings you the Sanskrit

tapah-svadhyayeshvara-pranidhanani kriya-yogah — Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga. [2:1]
samadhi-bhavanarthah klesha-tanukaranarthash cha — This is for the sake of shrinking afflictions [kleshas] and inducing meditative absorption (samadhi). [2:2]
prakasha-kriya-sthiti-shilam bhutendriyatmakam bhogapavargarthem drishyam — Having the properties of luminosity, motion and inertia, the objective world of visible Nature consists of the elements and the sense-organs, all for the sake of experience and emancipation. [2:18]
satya-pratishthayam kriya-phalashrayatvam — When one is firmly grounded in truth (satya), all acts gestated bear fruit dependably. [2:36]

- Raghavan Iyer. xx. Theosophy Library Online, 1987.

Swami Hariharananda of Yogananda's line

Hariharananda (dead 2002) calls the second chapter "On practice".

Tapas (austerity or sturdy self-discipline -mental, moral and physical), Svadhyaya (repetition of sacred Mantras or study of sacred literature) and Isvara-pranidhana (complete surrender to God) are Kriya-yoga (Yoga in the form of action). [2:1]
That Kriya-yoga (should be practised) for bringing about Samadhi and minimising the Klesas. [2:2]
The object or knowable is by nature sentient, mutable and inert. It exists in the form of the elements and the organs, and serves the purpose of experience and emancipation. [2:18]
When truthfulness is achieved, the words (of the Yogin) acquire the power of making them fruitful. [2:36]

- Swami Hariharananda. Yoga Philosophy of Patanjali. Calcutta: Calcutta University Press, ??

Shyama Lahiri's Version

Shyama Lahiri (1828-95) basically interprets the Yoga Sutras and many other works in the light of kriya. That seems all right as long as what he does is made clear: He applies kriya yoga teachings to other works.
On the other hand, to say that a dim, greatly forgotten kriya is shown in top prestigious works of Hinduism, like the Bhagavad Gita and Patanjali Yoga Sutras, looks like making use of obscure stanzas much like square holes for round pegs. Many old statements are tersely obscure, and allow for several interpretations. But the best is to side with expert translators in the matter. If they are biased - Yogananda definitely is - their bias should not be wrong, offensive or propagandistic.
Solid translations require background knowledge and much else. Take a look at how knowing how to interpret texts can give much help [LINK].
Now for three different versions of Shyama Lahiri's work on the Yoga Sutras. The translations differ, so we bring all three: The first Yoganiketan text (A.1); the second Yoganiketan text (A.2); and the "San Diego text" (B).

A.1

Now the instructions shall be imparted on how to practice yoga. These instructions are relative to the Guru.
Tapah (Austerity), Svaadhyaaya (Self-study), and Ishvara Praanidhaan (Surrendering all actions to the Ishvara) is Kriya Yoga.
Constant Japam of Pranav or Omkar (that is, constant immersion in Pranava or Omkar. Editor's note) which is self- revealing; and constant focus on it as the form of Ishvara; and dedicating all actions to it as if you are not the doer yourself; is Kriya Yoga.
In this Kriya Yoga, by cultivating the concentration for samadhi and removal of obstacles in the enlightenment by performing special Kriyas, the Kleshas (obstacles) of the mind and body deplete and gradually the Nada is revealed. Then there is no imaginations in the mind. Power of discrimination is attained. Subtle perception are initiated. [Shyama Lahiri's Commentary to Patanjali Yoga Sutras 2:1-2, Yoganiketan text, 1999.

A.2 Six Years Later

Now, he (Bhagavan Patanjali) is giving instructions on how to do sadhana. But this is dependent upon initiation and teaching from Guru. Kriya Yoga - practice, spiritual study and deep meditation on God. Pranava - meaning Omkar, which can be heard by oneself automatically – doing japa of That, being established in God-Being, and surrendering all actions to God (that it is He Who is doing everything - truly knowing in this way) comprise Kriya Yoga.
This Kriya Yoga is the method for bringing about samadhi and for destroying misery. Meaning: continuing to bring about samadhi via Kriya in this way, the afflictions of body and mind are eroded away. Gradually, one can truly hear the Divine Sound, by which, the mind stops imagining any forms. Later, the True Person is attained and there is Subtle Inner Perception (Sikshma Prajna). [Shyama Lahiri's Commentary to Patanjali Yoga Sutras 2:1-2, Yoganiketan text of 2005.]

B. The San Diego Text

Now, we turn to the instruction of how to practice Yoga, which is to be practiced under the direct (personal) guidance of the Guru. Tapa, Swadhyaya and Iswarapranidhana constitute Kriya Yoga.
[1. Tapa:] Pranaba, or OM, which is spontaneously heard.
[2. Swadhyaya:] The chanting of OM (practicing Omkar Kriyas with a particular Mantra].
[3. Iswarapranidhana:] Holding onto the Self, surrendering all actions to the Self and offering inner Realization - all of which are done by him.
To remove suffering and to attain Samdadhi, Kriya Yoga must be practiced.
The holding onto Samadhi by means of practicing Kriya removes suffering of the body and mind.
Gradually, Nada, or "the inner Sound," is heard, leaving no room for all imagination and thoughts of the mind.
Afterwards, the supreme Being and inner Wisdom are both attained. [Shyama Lahiri's Commentary to Patanjali Yoga Sutras 2:1 and 2 in Iv 143-44]

The quotations above are verbatim, except that words in italics in the original are not in italics here. Parenthetic matter in round brackets is there in the original. Our comments to them are: Shyama Lahiri talks of subtle happenings in meditation. To what degree you think Patanjali covers all of them in his two verses (2:1-2) is for you to decide, after you have been taught to inspect well. It can be learnt, and proficiency can grow.
Several decades ago Yogananda's fellowship sold Charles Johnston's translation of Patanjali. It is on-line now. In his text the two sutras are:

The practices which make for union with the Soul are: fervent aspiration, spiritual reading, and complete obedience to the Master — Their aim is, to bring soul-vision, and to wear away hindrances." [Charles Johnston, 2:1-2]

"The Other Guys"

Jesus and Kriya Yoga

If Jesus knew kriya-yoga, he hid it well. Besides, the dispensation he brought about was the Holy Spirit falling on persons, and not methods taught.
A complication is that Yogananda teaches that Jesus and Babaji are partners - are they partners in crime, then? For Jesus allows for robbery and slavery, the gospel teaches. Paul allows slavery too [Mark 10;17-8; Matthew 12;29-30, 33; 20:26-27; Titus 2:9]
Yogananda also tells that the wise men of the Gospel were the SRF gurus, and all without the evidence that is needed in scientific circles, where they do not believe blindly in the Easter Bunny either, or swallow words that go utterly against words of Jesus in the Bible. Yogananda manages the "art" of seemingly reconciling irreconcilable teachings from different heads. To some who grow up, his messy slogans become a source of deep scepticism. Demagoguery finds many outlets.

Paul and Kriya

"St. Paul knew Kriya Yoga, or a similar technique, by which he could switch life currents to and from the senses. He was therefore able to say: "I protest by our rejoicing which I have in Christ, I die daily. " [I Corinthians 15:31]"
The apostle Paul told he died daily. He told other things about dying too, sayings that perhaps did not fit into Yogananda's attempts to make use of them for promoting kriya yoga.

Once I was alive . . . but when the commandment came, sin sprang to life and I died . . . the very commandment that was intended to bring life actually brought death. [Rom 7:9-10]
I die every day - I mean that, brothers - just as surely as I glory over you in Christ Jesus our Lord . . . If the dead are not raised, "Let us eat and drink, for tomorrow we die." [1 Cor 15:31-32]
What you sow does not come to life unless it dies. [1 Cor 15:36]
"Where, death, is your victory?" [1 Cor 15:55]

Yogananda ate and drank, and Jesus and his apostles too. Mutton was one meal Jesus was served and did not say no to, but Yogananda was strictly vegetarian. Let there be no mistake about anything of that . . .
Another topic here is that of dying to live. It is rooted in poor understanding of seeds. Jesus holds the same erroneous notion too. Let us speak of a potato. You sow one in the soil and the next you know is that it sprouts. It does not die, it sprouts. It is the seed that turns into the growing plant, after using stored food for growth in it. And in growing up the seed can produce more seeds of its kind. Some plant species breed in other ways too.
Some seeds that sprout well, survive year after year as trees. Some of them are naturally able to be alive for hundreds of years. Let there be no doubt that the apostle and Jesus are dealing in erroneous and misleading teachings about seeds. For the seed does not die, it sprouts, and lives on as the whole plant.
As for humans dying, the apostle does not tell exactly how he dies, in what sense, but starts to "rattle off" about different bodies and incorruptibility. He does not connect his phrases on dying to breathing in and out and regulating his vital forces through it. And he does not tell how he comes through and is revived each time he dies daily either. Would not followers in the early church have found such rather stunning feats worthy of mention? They recorded it and thought much of it when Peter raised a dead body, at least. Paul's conversion was much to them, but his "daily dying" looks enigmatically ignored, maybe because it was a figurative term.
If you have no great clues as to what exactly is meant by Paul by "dying", it is fit to suggest very little on top of inadequate evidence. "Keep it simple, seasoned (Kiss)", also when you tell a story to enhance an experience. Paul used lofty statements about "dying daily" figuratively, in a loose sense, as Christian scholars do, and Yogananda took it from there -

The above contains gist of Yogananda's Autobiography of a Yogi, chapter 26, which is on-line - easily see for yourself. [Ha 235-38]

Conclusion so Far

There are many claims on behalf of Lahiri Baba's kriya yoga and its connections. The sad thing is that many or all of the props seem to dissolve into the thin air when reasonably examined.
This is not to say that all the claims are untrue, or any of them; it means lack of reasonable evidence to support most of the claims above.
As for the efficacy of what is called kriya yoga, brain research has been done. And yes, it affects the brain and mind. We present old and recent research findings on another page in this kriya collection.

Onword

The next two pages contain stories and teachings of kriya yogis. One is called Babaji, another Lahiri Mahasaya.

Literature

SECTION

First Page

E-MAIL

Literature

Ay: Yogananda, Paramahansa. Autobiography of a Yogi. 1st ed. New York: Theosophical, 1946. Online. [oaks.nvg.org/pv6bk12.html]
Ebu: Encyclopaedia Britannica. Encyclopaedia Britannica 2006 Ultimate Reference Suite DVD. London: Encyclopaedia Britannica, 2006.
Ha: Yogananda, Paramahansa. Autobiography of a Yogi. 12th ed. Los Angeles: Self-Realization Fellowship, 1981.
Iv: Satyeswarananda, sw., tr.: Inner Victory: With Lahiri Mahasay's Commentaries. The Sanskrit Classics. San Diego, 1987.
Mmw: Ganguli, K., tr. The Mahabharata, Vols 1-12. 4th ed. New Delhi: Munshiram Manoharlal, 1981.
Yof: Isherwood, Christopher, and swami Pranabhananda. How To Know God. New York: Mentor, 1969.

CLICK on 'Literature' for the references of about 2000 works.
ANNOTATIONS: Code letters (acronyms and initial words) in square brackets in the text refer to works. Click on 'Literature' to see examples. Page references are put right after code letters. And the abbreviation cf. means "compare". [MORE].
SITE SEARCH: The 'Search' link gives access to dictionaries and more.
REFER: Prefer the standard 'location address' on top of the page(s).
PILOTING: Note the clickable text links on top of the page. [MORE]
DISCLAIMER: Two disclaimers intertwine: [A] [B]
© 2000–2006, Tormod Kinnes. All rights reserved — October 2006.