“While focusing within the kutastha steadily, offering the oblation of prana with Atma-Mantra (The Prana Yagna is also called Aantar Yoga - Internal sacrifice) the mind becomes introvert and enchanted with melodious bumble-bee sound and then amrita starts dripping from sahasrara”
“I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved”
"He who has drunk of this nectar, wanders like one who is mad.”
“This nectar emerges from the Sahasrara, the spiritual cloud. And that thousand-petaled lotus is revealed in full bloom by yajna. This yajna happens by the Guru-given Kriya.”
"Those who do the Kriya (acts) of the six (spiritual points) or cakras taste the nectar or honey by their tongue"----------------is said in Rigveda. This nectar or honey is tasted by the control of the mind, and it causes intoxication. The mind can be controlled by the practice of kriya, and it also leads to a sort of drunkeness. This nectar flows from the sahashrar or the thousand petalled lotus in the head. It is the juice of the six spiritual lotus points, by which the material (ignorance) knowledge is destroyed and the spiritual knowledge and happiness isgained. By enjoying the nectar ------spring always exists."
"Revelation of the continuous sound of the gong which is described as the sound of the great conch Paundra of Bhima,indicates that Sasmita or Samprajnata Samadhi has been reached. It is this sound that has been described in some Samhitas as the true Pranava sound. However, all the sounds described aboveare different strains of the Pranava in it's gradual course of revelation. The fearful sound of thunder and roar of the sea that is stated to be the sound of the Pandava king Yudhishthira's Ananta Vijay conch heralds attainment of true concentration or Asamprajnata Samadhi when all kinds of comprehension ceases. All the above five strains then mingling together can be heard as the bewitching sound of Lord Krishna's conch Panchajanya."
"When the motion and measures of outgoing and incoming breath become very subtle, slow, and steady, it does not decrease or increase and the mind traverses up and down the subtle path of sushumna very slowly and effortlessly like a thin silk thread from silkworm. When there is no agitation or discomfort in body and mind, and there is a spring of inscrutable Ananda, that is the Samataa Avasthaa of Prana. This state has to be attained by diligentpractice of Kriya; it cannot be explained.”
“-----as soon as the Kriyavan devotee casts off this covering of darkness and leaves aside the minutest particle of worldly firmament and is absorbed in thought of the Subtle Self, then and there he faces the shinning beautiful Divine Form as dazzling as the sun.
To face this Divine Form is the completion of Yoga practice of a devotee in his mortal life. Now there will be no return to earthly life. There is no repetition of the cycle of birth and death.”
“Though desiring to sell milk,, butter, etc., the mind of a young gopi was so absorbed in the lotus feet of Krsna that instead of calling out "Milk for sale," she bewilderedly said, "Govinda!", Damodara!", and "Madhava!"
Their grinding-mortars full of grains, the gopis minds are overcome as they thresh with their pestles, singing "Govinda, Damodara, Madhava!
“Once Radha’s eyes registered Krishna’s beauty, she could no longer resist.
She gazed and gazed upon Krishna’s face. To Radha, Krishna’s face appeared as soothing and beautiful as the full moon. Like the moon-bird Chakora, Radha began to drink the nectar of the moon.”
“There is a place of circular spiritual light in between the eyebrows. Now the point in the center of this light is known as “KUTA” (Kutastha). KUTA is inexpressible in words.
When one sees through the KUTA, the natural shroud is removed. Around the KUTA is seen the glow of consciousness---the VIVASWAN. Inside KUTA is the Divine glow like the sphereical glow of the full moon."