"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."

The practice of the technique of the Second Kriya is made possible with the method of piercing the tongue-knot by the technique of Khechari Mudra.

The matter of Second Kriya. For this, Khechari Mudra is necessary.

In order to reach that Brahmarandhra, one has to diligently ascend, Chakra by Chakra to the Bhrumadhya (center of the eyebrows).

To move prana in each of the chakras from Muladhara to Ajna as instructed by Gurudeva is the karmakanda of sadhana

Taking it via the upward moving, sattva-endowed sushumna and going up to the “r[a]” = Eye; “dhi” = after stilling the mind there, “a” [=] again coming [down] to the Muladhar... Bringing it to the Eye + “a” = again taking it to the Muladhar.

Do “shikligar” (the term for sword cleaning) to your self. To do “shikligar” upon a sword, go from the base of the weapon to the tip [in one stroke] and again come back to the base. Now do the “shikligar” of Kriya via the Self and clean the self.

Kabir is saying that Guru is like the washerman and the disciple is like the cloth – meaning: in the way that a washerman cleans clothes, so does Guru clean the cloth-like disciple with soap – meaning: cleaning the self again and again on the stone of meditation, Boundless Light comes forth. -14

Because, during the stage without proper Kriya, the paths in all the nerve channels (naadis) are blocked due to Vayu and Phlegm. Because of it, in the beginning, when pushing the prana upwards with force, it encounters the resistance and due to unclear path in the nerves, the clusters of naadis become dry and exhausted and produce the adverse effect. Hence it is advised that the Prana has to be raised gradually and slowly. First, the prana has to be raised slowly with skill and very naturally. With discipline, in-breath and out-breath has to be moved from Muladhara chakra in gradual steps and prana has to be controlled.

To move prana in each of the chakras from Muladhara to Ajna as instructed by Gurudeva is the karmakanda of sadhana.