"We were privileged, in Puri, to be able to visit Sri Bhupen Sanyal Mahasaya, a direct disciple of Lahiri Mahasaya, and to meditate in his presence every evening. I was told on a number of occasions that Lahiri Mahasaya used to bestow the higher Kriya initiations according

to what the people themselves actually needed-that is to say, according to what would truly be effective for them, and not just for the sake of 'getting more' greedily. Some of his disciples never received more than one initiation, even though they were with him for many years. Lahiri Mahasaya would say to them, 'One is enough for you.'"

"The learned master, initiates the disciple as per his qualities and his capabilities. If the disciple follows the instructions truly and dutifully, he attains perfection by it. A desireless condition is availed by perfection----which is possible in the Paravastha of Kriya. There are different kinds of Kriya acts, the able master does not teach them all at a time, only the ones who get well versed in the previous acts are passed on to the next class of acts. If after the first initiation the tongue is not risen or elevated (above the palate) then the second class or "Vaisya" class is not promoted to, and further lessons are not taught. Yet, if whatever is known or learnt is dutifully practiced with a concentrated mind and pran, then the paravastha which is the fruit of such acts will surely be gained."

“Perquisite for stepping into higher Kriyas is particular physical abilities, apart from acquiring penetration into ‘inner’ realisations. The physical ability lies in doing Khechari Mudra, another Tantra feature; it lies in the capacity to push the tongue through the septum behind the tonsil upwards.”

"Entering the tongue in the nasal passage in pathway of the upper palate is called "the practice of Khechari Mudra." Although this is a physical technique of hatha yoga, it [brings about] a steady and still condition and is necessary to draw the mind inward. When this condition [the achievement of Khechari] happens, the sadhaka experiences somewhat more steadiness and stillness and becomes ready to advance to the second level of Kriya." 

“The Third and Fourth may be said to be extension of the Second Kriya. They cannot be performed, however, without being taught. Once the Fourth Kriya has been mastered the Kriya Yogi does not need any more guidance. He becomes a consummate Kriya Yogi himself. He divines processes of Fifth, Sixth and other higher Kriyas for himself in order to remain continuously immersed in the quietude and ecstasies. There may be quite a good number of Kriya performers who have been taught the Second Kriya; the number doing the Third is very low. The cases of performers of the Fourth Kriya is extremely rare, hardly a few. Swami Shri Yukteshvar had given the Fourth Kriya to only one disciple, and the latter had taught one or two more. Similar is the case with the other celebrated disciples of Shri Shri Lahiri Mahasaya.”

“For success in sadhana, one has to undertake or solemnize various karmas such as first kriya, second kriya, third kriya etc. as imparted by Sri Gurudeva.”

“My tongue does not go up most of the time that I try. After I finish the First Kriya suddenly it goes up and as per your instruction, I completed 200 Second Kriya. I only sit in the asana; You are the Lord who does everything."

"Good.”

Just as asana and such are needed in the field of sadhana, in the same way, there is a special necessity for breaking through the tongue-knot, or [the performance of] Khechari Mudra. With the help of some physical and a certain amount of mental effort, the tongue can be inserted into the hole in the upper palate. This act in many ways helps the disciplined life. In this manner, the tongue arrives at the junction point of the nasal passage inside the hole in the palate. Along with the practice of Kriya Yoga and the advancement of mental absorption, the tongue continues to go up even further. It is said in the scriptures that when the tongue arrives at the end of its full journey, the state of "jada-samadhi" comes about. This Khechari Mudra is what can be called as "breaking through the tongue-knot." Gradually, there is advancement of this condition. Samyama is also acquired gradually. In a particular state experienced during the practice of this technique, a certain type of fluid comes upon the tongue that improves the health of body and mind. It is this fluid that is described in the scriptures as "Sahasrarchyut Sudha" [Nectar falling off the thousand-petaled] - that nectar which yogis drink as they move forward on the path of Immortality. It is by this that an earthly knot, meaning a significant knotting of the ties of material bondage - is undone and released. Through this, progress on the path for the sadhaka is made considerably easier and clearer.”

At the time of Kriya, the tongue needs to be inverted and brought above through the nasal-orifice, cross the mucus membrane and it’s tip should be kept in a slightly tilted position towards the left side (this automatically tilts) ; and this state of the sãdhaka is called Kapidvaja, the flag or banner with a monkey.

"The word "go" means tongue and indriyas. If the tongue is kept elevated above at the palate, then elevation by pranayama gets much effected. The sadhak (yogi) has to restrain the organs of senses otherwise the indriyas do not becomes strong or the cattle is not well protected,. Without this act of cattle raising, the ploughing act (pranayama) is not very well done, thus the fruits of acts or the harvest of knowledge and peace is also not that good."

“The amrita (sudha) is to be offered by raising the tip of the tongue into the vaishwanara as instructed by Sri Gurudeva. Verily this is called Yagna. This Yagna is not intended to address any Deva. Afterwards, with this yagna, Lord Vishnu is pleased.* In the manner with which the Yagneshwara is pleased by the movement of the prana (Verily, for this very reason, Sri Guru is the instrument in learning these). Verily, these are the “Tadartham Karma - those actions.”

“Sadhaka raises his tongue and enters the nasal cavity, behind the epiglottis, and reaches behind the nasal cavity and penetrates the sinus cavity and finally reaches to the Brahmarandhra – the fountain of nectar of immortality. The Amrita drips from there and reaches to pingala. By preventing the Amrita from entering to pingala, and by pressing the front of the tongue with teeth, one can perceive the abode of Yoni. From that abode of Yoni, it unites with the Lingam - the fountain of nectar from where the Amrita keeps flowing. This ambrosia, with the support of the tongue, drips into the stomach and into the fire of universe (Vaishvanara). When the Vaishvanara cannot digest it, that sudha – nectar upon satisfying the Vaishvanara, and with the support of the Merudanda, and upon nourishing the atoms of the body, again reaches to the triangle of the Sahasrara. This ascent and descent happens again and again. One attains the non-destructible state of voidness (sunyata) upon attaining this state. Verily, this state of indestructible voidness is devoid of any end. Verily, this state – devoid of any end is indeed Aparinaami – immutable.”

“Familiarize us with the mudras necessary in Kriya Yoga.

Lahiri Mahasaya spoke of three particular mudras necessary for Kriya Yoga: Mahamudra, Yoni mudra and khechari mudra. These are stated in the scriptures. But understanding Lahiri Mahasaya's special ways of using the methods [is important]. Of course, the transmission of the techniques is received only from Guru.

2) Question: Give us an analytical explanation of Lahiri Mahasaya's Kriya Yoga.

Swami Satyananda’s Answer: In the matters of Kriya Yoga, Lahiri Mahasaya particularly emphasized Kriyayoga Sadhana and Kriya Paravastha. "Kriya" sadhana may be thought of as the sadhana of "the practice of being in Atman." "Kriya Yoga" brings about the awareness of the Self/ Atman. In "Kriya Paravastha," surrender in Atman is experienced. As the body of Kriyayoga Sadhana, Lahiri Mahasaya has given directives for three acts; this has already been stated before. The first is Mahamudra - by the performance of which the feeling of denseness/ stiffness of body is cast off. The nadis within the body become prepared for Kriya, meaning that the process of nadi shuddhi is activated. The body becomes conducive for sadhana. The second is to do Pranayam in asana.

5) Question: Speak of the third act.

Swami Satyananda’s Answer: The third act is Yoni Mudra. Pranayam Kriya results in the mind ascending upward. At that time in the Brahmayoni in the Ajna Chakra, one has to do a special kriya of Light-witnessing using this act. First the subtle light in the body is experienced. Gradually through being in dhyan, one can progress to Paravastha. With the experience of Nada and Pranava-Resonance, the revelation of Light becomes more and more brilliant, and the eye of Prajna blossoms open.”

“Some say that Lahiri Mahasaya taught as many as one hundred and eight kinds of Kriya directed towards achieving powers and beatitudes laid down in all the Yoga Shastras. However, for attainment of Spiritual bliss and supreme elevation about half a dozen are deemed sufficient; of them the First, the Second, the Third and Fourth Kriyas have to be obtained from the Guru or in his absence from one who has excelled in these. The remainder can be divined out by the Kriya Yogi himself, as the principle underlying these are mastered after successfully completing the four Kriyas. Perquisite for stepping into higher Kriyas is particular physical abilities, apart from acquiring penetration into ‘inner’ realisations. The physical ability lies in doing Khechari Mudra, another Tantra feature; it lies in the capacity to push the tongue through the septum behind the tonsil upwards. This is an essential perquisite without which higher Kriyas cannot be performed.

There may be quite a good number of Kriya performers who have been taught the Second Kriya; the number doing the Third is very low. The cases of performers of the Fourth Kriya is extremely rare, hardly a few. Swami Shri Yukteshvar had given the Fourth Kriya to only one disciple, and the latter had taught one or two more. Similar is the case with the other celebrated disciples of Shri Shri Lahiri Mahasaya.

Tradition established, under directions of the holy Babaji, is that Kriya has to be obtained directly from a Kriya Yoga Guru and to be handed down from the Guru to the initiate in a continuous chain. A Kriya Yogi can only act as a Kriya-Guru when allowed to do so under permission from his own Guru. Disciples of Lahiri Mahasaya used to be told to keep the teachings a closed secret and not to talk about it even with friends and relations who were not initiated into the secrets. So religiously this direction was followed that in cases even Kriya performers living as neighbours over twenty years did not know each other as members of the same spiritual fraternity.”

The Sadhaka will meditate upon the spot as directed by Sri Gurudeva and will not have to perform pranayama, as it will intrinsically. With the power of pranayama, when the tri-union flame is visible at the spot of meditation and that light is visible at the spot of meditation, the Sadhaka shall leave his Prana performing Thokkar Kriya as directed by Sri Gurudeva.

At the time of death, with the mind having faith in the teachings of Guru, remaining embedded in Atman, with dharana, dhyan, samadhi, with power, if one enters completely in the prana-vayu in the middle of the eyebrows, then - Sat - one sees the Supreme Person -- (attained through the teaching of Guru)*. Doing so in this way, Bhishma and such have cast off life, meaning - performing Omkar Kriya in one breath twenty-thousand seven-hundred thirty-six times (20,736)* bursts the Brahmarandhra – doing so, one attains the Supreme Substance - which is attained through transmission by Guru.

How, superior sadhaks get assimilated with Brahm (sentiment) whilst in the body and and how they rise and go out to what abode after dying, has been already talked about. Now we shall see by which kriya, depending on which parts of the body the gateway to the Brahm (lok) is opened. How it is done, is known by sadhaks of kriya-yoga, but it has to be mastered by practice. By control of the mind with dharna dhyan etc. It goes to the eyebrow centre with the pran-vayu, then the Supreme Man is visualized. By obstructing the life-air (with the act of particular sadhan) in the eyebrow's centre, kootash and star like planets are seen in it, the yogi penetrates these and by this way, sees the internally situated Supreme Person. Such a yogi does not get re-born. The kriya, by which this position is reached is known as the 'Omkar-Kriya'. By the power gained due to yogic practice, the yogi can do 20,736 'Omkar-Kriya' in one breath, and doing as such, the Brahmrandhra splits open. 

Putting mind well in the sushumna, taking up the staff, being firm, focusing in Kutastha, performing Omkar Kriya by circling around to/ from the Southern direction and putting fire in the heart - “bhiksha” [alms] - meaning what is shown - see that in that way with very focused mind.

Body, Kutastha, Brahman, Omkar Kriya - circumambulate one time, three times, and nine times. The wish-fulfilling tree - which can be seen in this body.

Through Your infinite power You bestowed the Third Kriya — meaning — I was able to do two hundred Thokkar at one breath yesterday. How wonderous is Your work! Man cannot arrest his breath even for a short time. x x x To arrest the breath for this long is only by Your infinite Grace; otherwise it is beyond man's capability. Little by little You are revealing Yourself to me. In the Paravastha of Paravastha, You show me so much — what can I write about that? I see Paramgurudev with You. I am receiving His Grace also.

Good.