WHAT IS KRIYAYOGA?

The Longings and The Belongings.

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The Great Lahiri Mahasaya told his disciples :

Always remember that you belong to no one, and no one belongs to you. Reflect that some day you will suddenly have to leave everything in this world-so make the acquaintanceship of God now.

Prepare yourself for the coming astral journey of death by daily riding in the balloon of God-perception. Through delusion you are perceiving yourself as a bundle of flesh and bones, which at best is a nest of troubles. Meditate unceasingly, that you may quickly behold yourself as the infinite essence free from every form of misery. Cease being a prisoner of the body; using the secret key of KriyA. Learn to escape into Spirit".

The above passage was an update from  someone a friend. However, when I went through it, I at once referred to :

स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

(योगसूत्र साधनपाद)

As a rule, I never engage in any kind of debate, because I feel that most often this may obstruct further communication.

But this message however took me to ponder over the point.

Gita Chapter 2, verse 49 -

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। 

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।४९।।

(गीता, अध्याय २)

Shrikrishna in this Chapter through this verse suggests to Arjuna -

O Arjuna!

Action (Karma) कर्म

and JnAna ज्ञान  (saMkhya) are quite entirely two different approaches in transcending the conflict. So try to follow the path of JnAna.

Apparently and obviously this is about Kriyayoga, which in essence and purport also is same as Karmayoga,

As has been pointed out In the Gita -

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।

एकमपि आस्थितं सम्यगुभयोर्विन्दते फलम्।।४९।।

सांख्यनिष्ठा  and the  कर्म-निष्ठा though look apparently different approaches; lead to the one and the same result depending on and according to the eligibility (पात्रता / अधिकार) of the aspirant.

The Patanjal Yoga-Sutra however in the first aphorism of the Chapter 2 relates the two approaches in one single verse,  where it is said that

स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।१।।

(योगसूत्र साधनपाद).

Again from the following aphorisms -

ईश्वरप्रणिधानाद्वा।।२३।।

क्लेशकर्मविपाकाशयैरपरामृष्टः

पुरुषविशेषः ईश्वरः।।२४।। 

It is clear - exactly what is meant by, and Who or What is ईश्वर.

सांख्यनिष्ठा and कर्म-निष्ठा / कर्म-योग 

though appear two different approaches for the differently qualified aspirants, both take the aspirant ultimately to the one and the consequence -

The God-realization

That is exactly same as :

The Self-Realization.

In the Upadesh-Sarah /  उपदेश सारः,

Driving Ramana Maharshi points out -

ईशजीवयोर्वेषधीभिदा। 

सत् स्वरूपतः वस्तु केवलम्।।

वेषहानतः ईशदर्शनम्।

स्वात्मदर्शनम् ईशदर्शनम्।।

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