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

Sitting in a yogic position and inverting the tongue inverting the tongue, and pulling the chin and placing it in the external hollow space of neck and pressurizing the chest in a way that the spine, shoulders, and the head are balanced and straight, the muscles are pulled in a way so that "Pa" and Ãjnã Chakra become concentric. This concentric state is called Kapidhvaja (See Sloka 20 of Chapter-1). As soon the Mãyic desires set in, both centers get slack and shift their alignment (that is, become misaligned), "Pa" moves a little down and Ãjnã Chakra moves a little upwards. This state is known as sitting on a chariot or Rathopastha. If you really wish to eliminate the causal world, then shake off this cowardice and bring "Pa" and Ãjnã Chakra to a concentric thread (that is , putting them in alignment), then by experimenting with Shãmbhavi, Kuta is penetrated, and with just a subtle strike of Prãna, the seed is also penetrated or burnt and does not sprout again. Thus, with a "Thokar" (strike/ knock) of breath, the mind becomes dead and this leads to the Chaitanya Samãdhi (Conscious Absorption).

The five senses are always externally oriented. These senses need to be internalized (by reverting the tongue, by gazing upwards, and by a maintaining a straight posture, etc.) - by all these means the mind is internalized, which leads to immensely intense perceptions of smell, taste, form, touch, sound, etc. and which further leads to enlightenment to the group of principles of Nature. Thereafter, smell merges in taste, taste in form, form in touch, and touch in sound - in the end only sound remains. Then the inner self gets attracted towards that sound (by performing special Kriyã). This leads to absorption in Paramãtmã. It is only by arriving at this ultimate state that the wisdom is well founded.

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.

I am Brahman and Brahman is everything. Verily, this determined conviction is the most pure (visuddha) knowledge in this world. The state obtained by keeping the head, neck and torso in proper alignment, turning the tongue upwards

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.

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.

Sanyal Mahasaya:

"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 Sadhaka shall leave his Prana performing Thokkar Kriya as directed by Sri Gurudeva.

Sanyal Mahasaya:

"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."

Sanyal Mahasaya:

"By obstructing the life-air (with the act of particular sadhan) in the eyebrow’s centre, kootasth 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.  The yogi, who has practiced this Kriya well, and is habituated in doing it, gets yogic powers by which his eye-sight, mind and breath get steady and this disposition speaks of his powers. Then, the sun like illuminated divine person appears-it is the unimaginable.  In this way, by-passing all the darkness, he does not return to this world.  This position of the yogi is known as the stage of the yoga-attained-wherein the pran with the mind situates in the agya-cakra, and first by the enlighted sphere and then through the agyacakra-penetrating it, it unites with the divine personality in the sahasrar (thousand petalled lotus in the head)."

Sanyal Mahasaya:

“The sadhana done by some yogis is known as godly yajna. This is dependent on the Kechari sadhana (yogic mudra) but nothing from outside. Only the pran is sacrificed into the Brahm-light or flame. Taking the Pran vayu (or breath) from the passage of the shushumna to the mooladhara is the personification of, or realization of  Almighty in the being’s soul. This is known as “Omkar Kriya”, and is the Brahm-yajna. Ties are released ---by this. The “You” or second person of the “I” is sacrificed into the fire of “that” (third person) the form of Brahm spreading all over. As a result of this yajna, all that remains is the first person and the sadhaka becomes absorbed in Brahm. The way and technique of this sadhan has to be learnt from a spiritual Master or Guru.”