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Good day. We welcome you to Śrīdhārapurījī Āśrama. Hello everyone! Good afternoon to you all. In our spiritual life, you may find these things repeatedly. The same topics are spoken of differently, especially regarding the cakra. The cakra in concentration is different, a practice many of us have not engaged with much today, and not many speak about, as it is a different topic. These things were discussed differently in the context of cakra qualifications—the knots (granthis), the monsters, the necks. When we work with Sūrya Namaskāra and there is concentration on the cakra, there is also physical concentration. But we can also signify these cakra-positive tools, and we can also signify visualization. In this video, we can explore the different cakras we can work with. So, let us quickly return and begin with the Sūrya Namaskāra. To be safe, to ensure we have done it correctly, let us think of a story and try to return to the place where you began and ended. This is a different matter. Now, for the first time, we can create different things. We can create various things. That is why it is important that we do not only practice Sūrya Namaskār, not only focus on the cakra, not only practice the mantra, but that we engage in various different practices. First, we can prepare various things so that we can simply focus on cakra concentration. We want to know the mantra and have an integrated structure in which we can practice. They say that if every day, every night is necessary... We would like the laws, those laws... a little bit... The vertebrae and the coccyx, let us return to them differently. Then, when we come to the position facing the ground, possibilities arise. Let the blocks fall into place, and let us be possibilities. The background is coming... You will see how this works differently on individuals, and thereby immediately and automatically acts on the removal of toxins. This situation ignites the individuals. Then the weapon into the weapon. As the weapons move to the next, we select with the weapons, and most importantly, the weapons select the individuals. This situation works well for selecting weapons. We repeat the next option, the greatest option... The greatest possibility is the mihūra and the hūra... The long, long... At the next place where we began. Once again, marriage in the next place... we leave the place. It would be ideal if we could go to the following place to see the stars. Once again, in the next place... first we place the weapon in front, and the weapon, while the weapons have greater possibilities... we confront the weapons, greater possibilities arise... The next question is, when you do it, you don’t do this, because if you do this, there is such a great essence. If there is already an essence in the inner part... partly, if there is already an essence within the inner part... Just a little more... If the place is in the place... Among the responsibilities... We prepare the space and give it a try. For the next 10 cm, we return to the weapons... for the next 10 cm, we return to the weapons... if necessary, essential, essential... Thank you! The person is empty. Uḍīsai, īḍīsai. Left foot forward: uḍīsai, īḍīsai, uḍīsai, īḍīsai. The navel, the right remains, the left goes back. Concentration on the Anāhata, the gyurnakośa center. Exhale, the crown of the head, Sahasrāra Cakra. Now the concentration is on the subtle body, and then comes the inhale, Svādhiṣṭhāna, the flow of the pubic bone. Again exhale, concentration at the crown of the head, Sahasrāra Cakra. Right foot forward, Anāhata, center diagonally, manipulates the cakra towards the pull, then restores it... restoring the cakra towards the pull, and restores the Anāhata, and the cakra to the puller... Everyone who asked about the photo said, "the photo, the photo, my life is my life." And whenever you want to look at yourself, you know to look at life. So in this story, life itself becomes even more important, because it cooperates with Śrī Devapurījī. Let’s press the weapons. Anāhata Cakra, Viśuddhi. We manipulate the flesh. The letter is the flesh, the concentration is Anāhata. The flesh, the Sahasrāra Cakra, the entire eye. The flesh, the pubic bone. The flesh, the Sahasrāra Cakra, the flesh, the leaf of the flesh, Anāhata. Maṇipūra Cakra, Viśuddhi, and Anāhata Cakra. Let us see the weapon! To that... to that next stage... Then, when we started driving the car, everything was as complicated as it is now. And now you know how to walk, walk, see, see, speak, hear the radio. Not only the mobile, but we also know this. But we can do a lot, indeed, yet for this we must cooperate... cooperate. Anāhata, Viśuddhi, Maṇipūra Cakra. Anāhata, Sahasrāra. Its place, the eye... Then you change the situation. Therefore, it is not only mentally important, but also the vibration that affects our eyes and even more so the surrounding area. So you change the mantra, and then you change the situation. Today, in this situation, the Gopāla mantra is being spoken. I am speaking about the cakra, the pull, the weapon, and the location, so much, much more... and we can create a different space. So, we listen to the mantra, and we attune this mantra to ourselves, and I would like to talk to you about a different cakra. So we confuse the place, concentration on Anāhata. Om Mitrāya Namaḥ. Uḍīsai. Viśuddhi. Om Ravāya Namaḥ. Īḍīsai. Maṇipūra Cakra. Om Sūryāya Namaḥ. The right remains, the left back. Uḍīsai. Om Hanare Namaḥ. Īḍīsai, the crown of the head, Sahasrāra Cakra. Om Kāgāya Namaḥ. Concentration on the subtle body. Om Puṣṇe Namaḥ. Bhujaṅgāsana, Svādhiṣṭhāna Cakra. Om Hiraṇyagarbhāya Namaḥ. Sahasrāra Cakra, the crown of the head. Om Māricaye Namaḥ. The right foot forward, Anāhata. Maṇipūrī Cakra. Viśuddhi Cakra. Anāhata. Anāhata Cakra. Viśuddhi. Om Sūryāya Namaḥ. Om Bhanāve Namaḥ. Om Kāgāya Namaḥ. Om Puṣṇe Namaḥ. Om Hiraṇyagarbhāya Namaḥ. Om Marīcaye Namaḥ. Anāhata Cakra. Om Sāvitre Namaḥ. Maṇipūrī Cakra. Om Arkāya Namaḥ. Viśuddhi. Om Ādityāya Namaḥ. Anāhata. Om Bhāskarāya Namaḥ. And we lay down the weapon. Once again, let us become Ānandāsana and feel that Sojjāya Namaha is at play. Om Mitrāya Namaḥ, Viśuddhi. Om Ravāya Namaḥ, Maṇipūra Cakra. Om Sūryāya Namaḥ, Anāhata. Om Hanale Namaḥ, Sahasrāra Cakra. Om Kāgāya Namaḥ, concentration on the subtle body. Om Puṣṇe Namaḥ, Svādhiṣṭhāna Cakra. Om Hiraṇyagarbhāya Namaḥ, Sahasrāra Cakra. Om Ādityāya Namaḥ, Anāhata Cakra. Om Sāvitre Namaḥ, Maṇipūra Cakra. Om Arkāya Namaḥ, Viśuddhi. Om Ādityāya Namaḥ, Anāhata. Om Bhāskarāya Namaḥ. Once again. Anāhata Cakra, Om Mitrāya Namaḥ. Viśuddhi, Om Ravāya Namaḥ. Maṇipūra Cakra, Om Sūryāya Namaḥ. Anāhata, Om Bhanale Namaḥ. Sahasrāra, Om Kāgāya Namaḥ. Sign of consciousness. Om Puṣṇe Namaḥ, Svādhiṣṭhāna Cakra. Om Hiraṇyagarbhāya Namaḥ, Sahasrāra Cakra. Om Māricaye Namaḥ, Anāhata. Om Sāvitre Namaḥ, Maṇipūra Cakra. Om Mārkaṇḍeyāya Namaḥ, Viśuddhi. Om Mārītyāya Namaḥ, Anāhata. Om Bhāskarāya Namaḥ. And we return to the face. We return a little differently, we return, and we can feel that the life force, the life force, the Sūrya Namaskāra, the facing, the stretching, and the preparation for the life force. This is what we prepare. Then, when we return to the background, we can prepare for the prāṇāyāma. This can be in the 3rd studio, anuloma-viloma, and normal meditation, Ātma Cintana, Poṣṭustam, Yogāsana, Yogatok. In place.