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Hari Om. Welcome to the Zagreb Ashram, Sri Devpuriji Ashram. We will proceed with the sixth step. Sit in Vajrāsana. We will begin by relaxing, as we always do at the start, so that our mind calms down. We will begin with Yoga Mudrā. There are several variants of Yoga Mudrā. This variant is similar to Zet Śaśāṅkāsana. We can all do it together. Simply be with the pull, then with the pull, then... with the pull. If we stay a little while in Yoga Mudrā, it works in our different ways, it works in our different ways. It cleanses and abandons the various impurities of the anus. Not as one who cleanses, but as one who welcomes the arriving guest. The Yoga Mudrā and the Śvini Mudrā work very well for depression and for our eyesight. How long shall we remain? We will remain for a few minutes, just a few minutes. But the most important thing is not to let yourselves be carried away during this period. Certainly, we inquire; we are practically forming the Śvini Mudrā, and practically between the weapons, the connected part, and the connected part, and opposite, between the weapons. And in just a few minutes, we find ourselves in situations where we inquire about health movements, how the Śvini Mudrā worked in our eyes, but also the same in our eyes. We prepare the following things. We can draw the weapon, then return the Sañcālanāsana weapon. First, the concealed weapon, the weapon from here, and the weapon in its place. Sometimes, when there is more time for the practice of yoga, it is possible to understand that the discipline may become a little more challenging. But if we always practice just once, then there will be no need for five minutes, because first we practice for a short time. We place the following images in front, meanwhile the elbow, meanwhile the elbow... Again, and one or two more, again. Again, and we let go of the weapon, we let go of the weapon. One important aspect in the opportunity of yoga is when we will offer it. If we offer yoga first, there will definitely be a problem. Therefore, perhaps one of the most important things is to first offer, and then offer again. Next, when the āsanas, the ending, the ending... the ending. We would like to also transform the drought. In the sixth step, there is also Mayūrāsana. In Mayūrāsana, it would be good if we simulate the drought afterwards. When we warm up, we combine the drought and perform Mayūrāsana. But if we don’t do it, when we do it tonight, try to fast-forward the drought by three to four hours, then the āsana will become much more accessible. Odissa, and odissa, odissa, two, odissa, and three. We prepare for our day like this, again and again. Now we are preparing for the Noka Sañcālanā āsana. This āsana is for personalities... Thank you very much for everything that works in the manipulator, and indeed in our speech. The long trunks, the long trunks... we pull, and we pull, and the... We pull, extract a little more, let it come, we gather it together. The weapons are personal, we can feel the personal performances. Those who are perfect, let us work well with the individuals. We gather, and let us place the individuals in their proper places, work well in such a place, and place the individuals in their proper places, and the individuals in their proper places... and the individuals again. Then let us be with possibilities. Let us honor, move forward, and be full of possibilities. Thank you. Ānandāsana. Now it will not be difficult to understand these āsanas. You will understand the weapons, the airs, the salutations. If you made it for the first time, perhaps you will understand that the trial is not the best. But if you made it for the first time, and you did this āsana, still, when the feeling of the stretch is necessary, that stretch is the activation of the Māṇipūra Akhara. A little bit of pulling, and pulling. And quickly stand, but do not think. Quickly stand with the pulls. And we do Ardhapādahastāsana. We emphasize the backward stretch. The stretch is like a lotus, and now we select the stretch for the stretch. We choose, and the pull chooses the pull. Thank you very much, and we will simply return to the situation. So the weapons, the weapons... the weapon is a dead lotus, and the next is the next stone, the next is the next... stone. Therefore, first we prepared the weapons so that this āsana could be possible. And now, do not be the chosen ones, but we choose, and among the weapons, among the weapons... The Viśuddhi Cakra, the Viśuddhi Cakra... Thank you very much that in every life such a beautiful yoga is needed, because you can always see that at the highest level, just as everything you first created was made personally, so that the things you are doing now can embody those qualities. Thank you for the two, the second weapon, and we will return the weapon. We thank the weapon, and we also mix the book. Then the weapon to the weapons. You know that this is the move. You know, so that the pull is a little different. And now we quickly return to the weapon. And when we return the weapon, the weapon, and set the weapons among the weapons, and then we know. See the persons, the persons... after the number, we create the number of things, and therefore, when you create the number of things, you create the number of things, and when you create the number of things, you create the number of things... and when you create the number of things, you create the number of things... The number of things is at the fifth level, but now we are doing this as a counterpoint to what we did later. It is a good step if you can be in the lotus, and your greatest self can also be in the lotus, if not only the weapons. And then quickly the lactics, the lactics... and the lactates, and the lactates... The spectacles gather together, the spectacles gather together... Thank you for watching! Thank you for watching!... Thank you for watching! I know that you know, and you are trying! Look, it is important that the weapons be different, that one position is the true position, meaning that the position is not reversed, but that the position is a few centimeters different. The vegetables are different, the position is different. This is the starting position. Then let us go, take the weapon, just look, just a little of the weapon, and the lactones in front, and we return to the place. We return to the place, facing forward. This place works very well with the greatest alignment in the inner part, but the greatest alignment is in the eye. It operates at the Mūlādhāra, in the eye, it functions in every part. If there is need in the eyes, then you will not be able to do these things with the eyes. When we return the weapon, we return the weapon a little, the weapon... the weapon. Do not turn! You do not need to work with each other, because in this case you have different possibilities, and each possibility represents a small microfracture that creates twists in the whole, and in the next one there is an even greater accumulation. Let us go slowly, let us go, and keep going. Thank you for finding my video!... Then the possibility, the possibility that... the possibility, the possibility... In American practice, it is important not to be passive, and in this story, we change the place, but like the sphinx, and then we change the weapons. Look how much possibility still exists between weapons and weapons. But when you do this, you can simply see that there is a slight reduction among the thieves, which leads to good cooperation, and altogether you transform these weapons. One weapon, and the other weapon. You create good things in the trial, in the eye, in the eye... Thank you for observing the matters. The greatest question lies before you. And now a slightly greater opportunity. And we observe. And the opportunity. And opportunity. And opportunity... So first, look carefully. It is important here to be equipped with the best weapons, and then the journey can begin, and for the journey, we must go to the place. Let us go to the place of the weapons, and let us go to the place of the weapons, and let us go to the place of the weapons, and let us go to the place of the weapons... Responsibility is responsibility... Thank you for preparing this, because we are not safe. Then you can always pull the head, pull the head, and thus finish it off, like an aid. But it would be much better if we let it be completed, and let it be completed. No, too far ahead, and then we will be executed. The forehead is very close to the head. Now let’s do it quickly, beheading the head, and it is important that the weapons are not ignited. When we prepared this situation so that there would be no accumulations, then it is stable, I am sure, I will not need the accumulations. Again, the weapons in connection, and in the personal situation in the situation... the place, the place... We prepare a different circulation for the healing process, and we direct various controls from here, and try to release the anus. Different controls, different controls from here, and try to leave the anus... Thank you very much for watching in the rehearsal. Let us proceed forward, take up the weapons, and move ahead. We do it, and we keep doing it. You know the weapons, the circulation to the weapons, and essentially you know the circulation, the circulation... the circulation. Among the weapons, among the weapons... Thank you for watching. In the chanting of these, in the chanting of the cakras, it is not chanting at the places, but chanting within the places. Look at this once again. The greatest thing is that we want to speak in our place, and this is it. Because weapons twist and wrench. But no, weapons twist you out, weapons simply do so thoroughly. And we will thank for this later. Let us come into Ānandāsana. So, to prepare for different practical exercises, first you must do Ustrāsana, and first you must do Bhujaṅgāsana, so that there is space in the long part. If there is kyphosis in the long part, then a normal person cannot practice the exercise properly. Let us be the weapons, the weapons in the long part, still a matter of responsibility, and now let us go to the place. Let us return, and with our responsibilities, move closer to our place. Differently from this, differently... we would like to ask about the ego, but what is very important is that an account must be taken. And once again, we ask. Udisai, let us go beneath. You know, when you stand in Cakrāsana, in Cakrāsana, in Ānandāsana, so that you can feel a possibility. Obviously, you can understand it during the period. So this number, in its phenomenal operation, elevates every state excellently. Thank you for watching! Thank you for watching! In a single day, stress and everything else create a psychological state, a psychological state, and we can imagine this as a lawful, legitimate law. In the eye, and in the eye, and... in the eye. By the way, if the responsibilities, the lymph, and the prāṇa circulate within the responsibilities, if we feel well, then we will be necessary. That is why it is said in yoga that if you want to be necessary, then you must create something tangible, but concerning physical matters, not about the subtle. And every pride must be activated. One of the beautiful āsanas is the Cakra āsana, when you know how to do it. We can see Vajrāsana. The next āsana is Mayūrāsana, which is best practiced during the day, when the prāṇa and the cards are revealed. Mayūrāsana is a personal āsana of the Maṇipūra Cakra and the Pau. Why the Pau? For example, the green spot on the peacock, which symbolizes Śiva, and the second spot on the peacock with the cobras, means that the card divides them, and it has nothing for itself. By the way, the Mayūrāsana creates such a great agni, such a challenging card, that the cards have no effect on us. By the way, these cards do not need to be made together, but if you create something wrong with these cards when it is not necessary, you will see that you will not err or make a wrong attempt. How is it prepared? The respiratory musculature works very well, the diaphragm works very well. And what is also very important is that much, much better things happen here, where the silence of the fly and Christmas come together. And when you leave, you leave. Mayūrāsana, when you practice it, is the gathering of those collections that you can select during the period. But if you are in the first studio, you will leave Mayūrāsana, then also remind in the second studio. How do you do it? First, we gather the weapons, then we gather the laktas, and you attach the laktas to the puller; therefore, agni goes to the puller. The weapons return, and think that someone returns near the weapons, and the weapons return. This is the beginning. They return near the weapons, and they return near the weapons. So, in the beginning, one should not have returned near the weapons. In the beginning, this is what you can do first. And when you were doing this, first we would return, we would return. Let them come and come. By the way, it is like when you pass weapons among weapons, and these weapons must be wielded. We must also learn this. If there are problems with the glasses, with the gathering, if the gathering is in the glasses, which really disturbs the glasses, then it is normal that you do not practice this āsana. By the way, with the trunk in the glasses, in this mental glasses, if there was an operation within six months, you should not do this āsana. In the various gatherings, even in the various gatherings, you will not prepare this, only this. You know, try it. Not try, but do it. Hands off the weapons, put the guns away. First, let us remain in the stretch, but not too little, so that you do not feel a slight horror. So that the weapons do not become harmful. Then, if you know, you also know how to do it in the pull. Once again. Naturally, it is a bit different for women. Different questions about the eye, so different questions about the eye, different questions about the eye... about the eye. When the kukorok, the kukorok... the kukorok. The various problems, which are the various problems, which... The various problems, thank you for finding my video!... What we do is gather the space with the weapons. And in this possibility, the practice, the practice, the possibility, the practice, the practice... You see, it thinks as if we are being drawn back to our place. Thus, the weapon will not become a weapon against other weapons, and the withdrawal will not return us to our place. Then we can leave the situation aside for a little while, so we prepare this, and then we can set the situation aside. First, we awaken, and when it is somewhat ready, we can leave the situation. We can hold the posture for a little while, and when it is ready, we can release the posture. Then we prepare the situation, and when we prepare the situation, we can leave the situation. Then we prepare the situation, and as we prepare the situation. At the next place, the weapons; at the next place, the weapons... the different, the different... Then our eyes begin to open, and our mental functions also start to awaken. And that is why one of the things that operates in development is the Bindu Cakra and the Meda-śakti in manifestation. Slowly return to the place, and be in Ānandāsana. When we prepared the āsana, we were somewhat in Ānandāsana, and we return to our role, our life, reflecting on what the effect of the āsana was. Then, when we simply stand, we begin with Prāṇāyāma. In the sixth stage, Bhastrikā appears again, but it is once more connected to Jālandhara Bandha. In the sixth stage, we begin again with the bandhas. Today we will not do bandhas; today we will only do āsanas. Then we started preparing these, so we begin Prāṇāyāma with Bhastrikā, and in the second session, in the next episode, we will focus solely on preparing the bandhas, so we will practice the Mūla-bandha, Uḍḍiyāna-bandha, Jālandhara-bandha, Mahā-bandha, and also perform Ākāśa Mudrā. Then, when we have aligned all of this properly, when we understand the individuals and why they work, the kuṇḍalinī-śaktis are very important, the placement of the kuṇḍalinī-śaktis within our being, then we begin with the Bhastrikā, the Jālandhara Bandha, and the Ākāśa Mudrā. And now, let us quickly stand up, so we can practice Bhastrikā, also in the fifth studio, and then we can proceed with the meditation, Ātma Cintana, also in the sixth studio. You can see this in our language, in the Yoga of the What Life. Thank you, Swami Maheshwarananda. Thank you all for watching. The sticks and the other sticks were set up, so this is Bhastrikā. Such a such... A little bit... A different question arises in carcinoma, but not in brain tumors, because it works in brain massage, and in this, they are capable within the brain. This means that in all other matters, which are much stronger and cannot be changed impossibly, in this different issue, we have the help of Bhastrikā. By the way, Bhastrikā Prāṇāyāma can be assisted with different individuals, those related to the Mūlādhāra, Anāhata, and Ājñā centers... Thank you!