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Part 1: The Essence of Sādhanā and Conscious Living With our best knowledge, with the time we have, and with the help of our Gurudeva, we have this Guruvākya. It is translated into many languages: "Yoga Against Back Pain," "Yoga for Healthy Joints," "System Yoga in Daily Life." It is a combination of all 84 āsanas, including physical therapeutic movements for our many needs. Of course, there are some contraindications, and these will be explained. The yoga teacher always asks before the class who is in which condition. And sometimes we already see when someone comes in—through body language, gesticulating, mimicking, walking, doing, sitting down, getting up. In whatever condition someone is, physically, psychically, and mentally, you need not speak. One can see, because the body doesn’t lie. We can lie, and we can say good things with our words, but the body doesn’t lie. We can see it in the skin color, in the eyes, nose, lips, ears—in many things we can see in which condition someone is. Many of us are ashamed to tell the truth, or we have fear. The reason is in our phenomenon. That’s why we are doing the sādhanā, the anuṣṭhāna, to get rid of certain karmas. Swāmījī spoke very nicely in the beginning about sādhanā, that we took our very precious time. Time is so precious that it cannot be paid. Nobody will give us time. But we took this time for our personal development, for our personal needs, and in the presence of our Gurudeva to do this practice, which can’t be done during the year because none of us has so much time at once. There are special techniques which can be done only in the presence of the Master, because we need someone who is here and who is directly observing us. There are many things stored in our un- and under-conscious. Many things, good and not so good. It’s like when we empty our house from the roof to the basement; we never know what is there and what we find. Many things, so many things come out. Suddenly, we can’t recognize ourselves, and sometimes it’s so beautiful and divine that it has this "aha" effect afterwards. This is like this, but we can experience it only when we throw ourselves within ourselves. There is this example: when we have a ball with water, a big ball with water, there is something lying inside, and the ball is moving. With the water moving, we can’t see. Then we keep it peaceful and quiet; then we can look inside and see what is lying there. So this is the example for this sādhanā: that our minds, our vṛttis, become peaceful. We withdraw ourselves. What is very important, what I am observing: take this away, if possible, with all those things that are on it and in it. Try to get rid of this for one week or two weeks. Only for an emergency can you be reached. Otherwise, nothing. Because I am there in the house trying to help, to do something, but these indriyas are extroverted, these jñāna indriyas, observing, just seeing. I need not even concentrate on a particular person, but I observe and see, and sometimes I tell myself, "It’s a pity." It’s a pity because it causes again vṛttis, movements. You can’t go in; it’s not possible. Completely. Don’t talk, don’t hear, don’t see, don’t smell. Just exist and do your sādhanā. It’s not easy. The first week is just to come in a little bit. The second week, maybe it’s a torture for you. The third week, it starts. If you manage to do it for four weeks—what we are doing, Swāmījī says, for four months, eight months doing sādhanā... When I tell from myself, I know it is on webcast. Many times I had the duty to be there and observe everybody. From my side, I know how Swāmījī did that time the anuṣṭhāna, how he was leading. It was not easy. Now we are here at six o’clock; this is just a comfortable time. The old schedules we started at four thirty. Chakra Śodhana in the afternoon, three hours. There was little time in between. Only a little. And fasting and mauna. If you can’t, then please go in another group. And as I experienced, when we do this, then two, three people only will sit there. It’s not that I judge someone, but I just tell you, it’s a pity. Now Swāmījī, I think he gave up a little bit, and he says, "Do what you want." He gives us so much comfort. This time, Corona time, it was very hard for us, very hard. We have one and a half years of Anuṣṭhāna now, in a different way. But if we really want to shake the universe, to shake our iṣṭadevatā, and to shake something with our saṅkalpa, then we have to do it really. We are the only ones who can do it. If we look around, everywhere there are these horrible catastrophes at the moment. The whole world—we don’t see and hear the international news anymore. Did you recognize this? Many things are going on around. Many things. Here hail, here tornado, here again a tornado, here earthquake, here this, many, many things. And something we really have to do. It was not this subject that I wanted to tell, actually, but sādhanā. This sādhanā is a big, great chance for ourselves and for our family, for whole generations. Because, like Swāmījī said, if one in your paramparā gets this self-realization, then seven generations after you and seven generations before you, they get liberated. They will get liberation. So it’s on us to do this. And Swāmījī yesterday, day before yesterday, he said he is waiting, and he said many of us are on the way. He said many of us are on the way, but waiting for that one who will manage finally. And maybe some of us, we are too old because it takes time. The young people can manage it. It really takes time. It doesn’t make this kick, suddenly you are enlightened. It doesn’t make the click; it’s not like that. When we see the example of a big mosaic, and stone by stone we put in the mosaic, stone by stone, part by part—this means every small thing in our daily life, every small, the smallest, it has a sense. This is very important. This is called Anu Upāsana. Anu means the smallest atom, the smallest particle. This needs a lot of discipline and inner strength. The best practice is just daily life. With every word, with every step, with everything we do, with every smile or not smile, with our body language, with our behavior—I don’t know who said this, I think maybe Swami Śivānandajī said this. And this went through and through in myself, because I have not so much time to do my practice. I have not so much time. Swami Śivānandajī said one thing: the hardest abhyāsa and the best abhyāsa is to keep your mind always in a happy, harmonized state. It doesn’t matter what is going on around you. We must not be happy, overjoyed, so like this, hoo-hoo, ha-ha. No. Not happy in that way, but in ānanda. Friendly, normal. Like Swāmījī said, be a human. And this is not easy. Sometimes we have the feeling, like children, to cry, to be offended, to be angry, to be in motion. And in motion, but here we can really practice. The best practice, what I experience always, is that we work together in the kitchen as an example, just a daily yoga and daily life practice, and you do some karma yoga together also. And there are many things, like we say, especially when we prepare for Swāmījī the food, I told someone: the kitchen has to be like an operation theater—not sterile, of course, but clean in every way, in every possible way, with thoughts, with behavior, with outside things. If we don’t do it, then immediately we have hundreds of flies in the kitchen. And if we follow certain kitchen rules—I’m speaking now about this because it’s a subject; we are many who are cooking; actually, everybody has to cook, otherwise we cannot exist—if we follow these rules and we offer to our goddess, to Īśadevatā, to our Gurudeva, it doesn’t matter what we cook, it is good, it is tasteful. It doesn’t matter what it is; we can do with the simplest thing something. Swāmījī always says a good cook can make something from stones, can cook stones, and it will be very tasteful. And per week we should use 50 different spices, 50. Kitchen rules we can expand to our daily life. How to enter the kitchen? How to start the fire first? I cannot start the fire when this chimney, where I cook, is dirty. It is a disrespect to the Agnideva. Disrespect? And then I will not start. It has to be clean eating. What we use, try to have organic and try to have them as much as possible fresh. This is important. Before we start to use and cook, we can do mentally, mantra. We don’t only wash our hands, but also, this is what we use to clean, and keep it clean. There are many things, many rules, which are important. If I start now, then this main thing is the praxis; we learn only with praxis. But Pushpājī, Vidyā, Harṣādevī, Hemlatā, there are many, many; we are together. Sometimes it is not easy. Sometimes you want to throw this and say to yourself, but it has to be. Eating, we offer to God first. If Gurudeva is not here, I am doing it. And even the simplest thing, as I said today, is only this: that this is not chili, nothing, but it’s this, with my words. And then I sit there and prepare my table, my plate, and sit there and eat. And we don’t look on the plate of the other people, what they are eating. It means you have already eaten this. What is on the other plate? That’s why we bring the eating covered, so that nobody looks on the plate, because we don’t know which energy comes in the eating inside. It’s not the material food what we eat. Because we know that everything is energy. It’s the energy that we eat. That’s why after eating some things, we feel so tired. Sometimes Swāmījī often tells the story about the thief, no? You remember the story? With one priest, one sādhu, in the temple, and he was always making ceremony to Śrī Kṛṣṇa. Nearby was a village, and the people always gave him one meal per day to eat, and he accepted. It’s a good deed to bring to the ashram, to bring some sannyāsī, to give something. It’s a good deed; it purifies our karmas. And there was one thief, and he wanted to also do a good thing, and he wanted also to help. But the priest, he didn’t accept from him the eating. He said, "No, don’t bring it, don’t give me, because it was stolen." How can he accept it? And this thief, he was so angry, disappointed, sad. He said, "No, I will do it. He has to eat." And he went to one restaurant there in the village and said, "Today I will pay the money, and you will bring him the lunch from here." He went to the restaurant and told him, "I will pay for the food, and you will prepare the lunch, and I will pay for it." The cook and the owner said, "Yes, of course we will do it." And he brought the food to the priest, to the sannyāsī. And he was happy that he got some food, and he was eating. The eating went in, and suddenly his behavior became strange. His mind changed. He was thinking, "I’m here and doing every deep pūjā and doing seva here. I’m stupid. I will take this golden statue from Kṛṣṇa and take it away, and I can live my own comfortable life somewhere." And he took the statue and ran away. And the people from the village, they saw this when they came to the evening prayer. There is no statue. Where did he go? Where is the priest? Where is the statue? All are gone. And they said, "He’s stolen." And then one said, "Yes, yes, just him. I saw him running out here." And let’s go, let’s follow him. And many of them were running behind, crying, "Hold him, hold him, don’t let him go." You know this story, no? And with the movement and with the running and with this all, somehow it digested, and also the thoughts changed again from the priest, and he went quickly nearby to this lake, put the Kṛṣṇa statue inside, and made some Buddha. Some mantra, because he saw the people coming and he realized what he was doing. So he ran around one lake, put Kṛṣṇa into the lake, and started to do pūjā, because he saw that people were running after him and he realized what was happening. And then they came, and the priest said, "Not just I was here, and I wanted to make the pūjā because today is a special constellation," and he was doing this, and finally, somehow, he came out from this big, bad deed that he had done. And this is how the eating doesn’t matter. What we take inside, this family is taking a lot of attention on our good air here, on the prāṇa, on the liquid, on the nourishment, on the solid nourishment. Because, like this, what we eat, in that way our body will be. This is what we drink, that way our thoughts will be, our consciousness. Of course it intakes, because the body is divided. And the air we will take, our energy will be. Our own prāṇa. This prāṇa connects with the physical, with the material, and with the astral. This is only the prāṇa which connects. It is like a bridge or a chain. Without prāṇa, there is no connection. This is between the physical body and the mental body. This is prāṇa that connects. I have this experience always myself, and what I see on others after Śaṅkha Prakṣālana. It’s a practical experience. Many of the people in Śaṅkha Prakṣālana are doing it. Sorry, it’s too quick sometimes. The thoughts are always quicker than we can write or speak. This was the problem between Guru Vasiṣṭha and Gaṇeśajī. Guru Vasiṣṭha didn’t find someone who could write so quickly that he was thinking and speaking. Gaṇeśajī was the only one who could do it, but with one condition. He should not ask, and he had to repeat once more. This was the condition. And Gaṇeśajī said, "Yes, and please don’t stop talking." This is my problem. I have a second; the Swāmījī is calling. Can we connect it with the Swāmījī? Swāmījī, we are here in a webcast. Hi, Praṇām Swāmījī. What was the condition of Gaṇeśajī, no? So don’t stop. And after Śaṅkha Prakṣālana, we have the feeling we are somehow remote-controlled, no? Like remote-controlled. Did you also have this experience? Completely empty. Not only here, but also here. One feels like remote-controlled. Why? Because everything is washed out. Not only what is here inside, but with the movement, everything that is stuck here in the muscles, in the joints, in the whole tissues, everything is out. Old energy. And they are experienced, and they said, "Yes, it is the nourishment, and it is the prāṇa, and it is the liquid which makes us functioning." Then also our mind functions properly. When we get, for example, an anesthesia—visit the dentist, anesthesia; you have some inflammation, they have to cut, they have to do something, you get one more anesthesia, still it doesn’t work, and you get the next anesthesia, finally it works. I’m not that one who can do it without anesthesia. Three days we have ahead, and the brain is like a cloud, like a fog. Did you ever experience this? Did you ever experience this? What is this? To get rid of this, it takes you again weeks and weeks of prāṇāyāma, and they don’t know what more they put in us inside. So that’s why I’m a little bit careful: what goes in this body, what goes in the ears, what goes in the nose, in our eyes and on the skin. Careful nowadays, I see many when they come in our yoga class, they have these outdoor trousers. It’s called outdoor. It’s good for certain mountain climbing for a short time, but not regularly, not for yoga practice. We have such nice yoga dresses, beautiful cotton. Part 2: A Note on Clothing and Prāṇa for Yoga Practitioners Because many of us are yoga teachers, I am telling you this, and we should tell our students: "Please don't use this. Don't use this." Prāṇa cannot go through; it's like a block. Or the females, the ladies, sometimes they wear such nice... Underwear? I'm speaking publicly, they will judge me, but it doesn't matter. Underwear, 100% polyester, and we think it is beautiful because the advertising looks so beautiful to some eyes, and they make the females buy this. But what is this? 100% polyester. I hope nobody among us is 100% polyester. I hope no one of us is wearing it. Why do we have cancer when we wear it all the time? What is this? Panties? And stockings? Nylons? Nobody is wearing them? It's not necessary. You have blood circulation problems, you have cold legs. Vyāna prāṇa cannot flow; it blocks. You have constantly this inflammation here at the nexus, the bladder—mostly a female problem. But I have to tell this now because we have to know it. Prāṇa is not coming there; it's not flowing. Then we get the problems in the legs. So there are many, many things. Many things. Because of the eating, we were there. Because of the eating. And not everybody should touch the food which one is cooking. Now we will relax. Good. So please make yourself comfortable. Head towards Devpurījī, Mahāprabhujī. If you need, you can use a pillow or something under your knees. If somebody is pregnant... I don't know, please tell me. I always tell: who has high blood pressure, please take care. Also, who has a slipped disc, certain exercises you should avoid. Also, after direct operations, take care with some exercises. If you use your watch on your wrist, please take it off now. During yoga practice, we don't use the watch or big jewelry. Your mālā, if you don't need it now, please put it on your meditation shawl. Before we relax completely, please bend your knees, place your foot soles on the ground at the distance of your hips, and with your lower belly muscles, bring down your lower back, giving pressure towards your lower back. Make your neck long so that your chin goes toward the collarbone. Both knees are bent. Please don't sleep still. Everybody should bend the knees. Foot soles on the ground, in the distance of the hip. Arms are beside your body, palms facing upwards. Neck is long, chin is towards the collarbones, and your lower belly muscles are bringing down your lower back. And stretch first your right leg on the mat with the heel forward. And relax your right leg. And stretch your left leg. The leg is not the arm. Only the leg. With the heel forward, relax your left leg. Both legs are relaxed on the ground, on the mat. Relax your feet. Relax your ankle joints. Your shin muscles and your calf muscles. And your knees. Relax your thigh muscles. Both legs are completely relaxed. Of course, if you have back pain in this position, you can bend one leg, one knee. There is nothing against it. Relax your buttocks. Hip joints, and your belly muscles. The side muscles on the left side, till your armpit. Left side of your chest, shoulder, upper arm, elbow, lower arm, wrist. Relax your thumb, index finger, middle finger, fourth finger and small finger. Palm and back of your hand, so the whole arm is relaxed. Now, bring your awareness to your right hand. Your thumb. Index finger, middle finger, forefinger, and small finger. Palm, back of the hands, wrist, lower arm, elbow, upper arm, your shoulder. Feel your chest muscle and your chest, right side of your chest. Feel the armpit and side muscles. So, both arms relaxed. Shoulder muscles, till the neck. I feel your neck also, till the head. Relax your toes, ears, until the middle of the ear. The whole tension of your head, leave it. Just leave it. Relax the skin of your head, eyebrows, the whole forehead. Eyebrows, enter your eyeballs. They look down towards your nostrils, then the eye muscles also can relax. The eyelids are gently closed. Back of the nose, nostrils, relax your lips. And also, your tongue, don't press your tongue on the gum, just keep it relaxed in your mouth. And in that way, we have also our throat muscles relaxed. Your chin till the middle of your chest. Now take once more deep breaths, deep in and exhale. Just relax the whole body, from the head to the toes and from the toes to the head. Start slowly to move your toes. Move your toes like you want, stretching and bending. Move your ankles, circling in one direction and in the other direction. Stretch your feet forward and bring them to your shins. Stretch them forward until the foot soles touch the floor and bring your toes toward the shin. Very good. Very good. Bend your right knee and hold your right knee with both hands. Stretch your left leg forward with the heel forward, and remain in this position with normal breaths. Neck is long, still. Shoulders going down from the head towards the hips. Right foot is relaxed. Left foot is toes upward. Feel your breath more in the lower back of the right side. Who is sleeping? Don't act as if you are sleeping. We are practicing. Otherwise, cold water is coming. Relax your right foot. Right foot is hanging. We know where the right foot is and where the right leg is. The foot is from the ankle to the toes, and this foot is relaxed, hanging. The leg is from the hip to the toes. Very good. Slowly stretch your right leg, bring it back on your mat, and relax your right leg. Now, feel the difference between both legs. Those who are using a pillow can take away the pillow now. Bend your left knee and hold your left knee with both hands. Try to stretch your right leg away from the middle towards the periphery with the... heel forward, press down the back of your knee, and also your shoulders pull down away from your head towards your hips. Relax the left foot and normal breath. This very simple posture stretches very much our hip flexors. Especially when we are driving a lot, when we are sitting a lot. And stretch again your legs. And now we bend both knees and hold the bones of the knees. And rolling left, right side. First we turn our head, and then we let the body follow. Now try to do it. First, move your head to the side, and then let the body follow. The head is still resting on the mat. We need not lift it up. And now, go with your hands between your knees and hold your ankles or feet, between the knees. And hold your ankles or feet. We can look to our demonstrator, her video. Here she is showing and moving left, right side. Dynamically, you can do it. Just relax your hips and go on. You can hold your wrists, you can hold your shins, your chin, wherever you can touch your legs. That is very pleasant, just dynamic rocking left, right side. And release your feet to the wrist, and stretch your legs up. Arms beside your body, stretch your legs up as much as you can towards the ceiling. Try to stretch up your heels as much as possible, and I don't— Now, if you can hold your toes, try it. Hold your toes in this position, and very gently, move left, right side. Very gentle. Try to keep balance. If you can't hold your toes, then hold your trousers or your socks. Let's hold somewhere. Very good. Left leg, bring down on the mat. And, right leg, hold, interlock your fingers behind your knee or behind your thigh. Knee or thigh. Try to stretch your leg and stretch the heel up. And then the toes up, and then again the heel. And again, the toe. Try to stretch your leg. Keep your knee stretched. We can feel the stretching behind our knee, behind the whole leg on the back side. Very good. And then bring your leg down again, and left leg straight up. Interlock your fingers behind your knee or behind your thigh, and make the same movement. Try to stretch your leg as much as possible, and again, leg down. Legs a little bit apart from each other, with straight legs. Foot toes upright, position towards the shin. Keep your legs straight and make the rotation in your hips towards the middle and outside. Don't bend your knees. Don't bend your knees. It's not a circular movement. It's just a rotation. Fingers are still going towards the knees. On the knee and inside, like an eraser. I'm observing everybody is doing good. God is very, very good for hip joints, increases the blood circulation in the hip joint, and brings the head of the femur back to the middle position. Very good. And now, bend your knees, hip-distance apart, with the soles of your feet on the ground. Legs a little bit apart from each other, and make the rocking forward and backward. Pelvis rocking forward and backward. This movement—this movement—we don't lift up your pelvis, we keep it on the mat. We just make this movement of the pelvis. We use our lower belly muscles to press down our lower back and then make the movement forward, towards our tailbone. Relax your shoulders and arms. You can do it dynamically. You can do it slowly. According to your breath, and this is a very, very good movement for the relaxation of our whole neck and back muscles. This is not a movement which strengthens our muscles, but which relaxes. Very good. Legs together and arms beside your shoulders. In the height of your shoulders, beside your body, palms facing upwards, make your neck long and bring your right leg above the left one. The thighs are touching each other; the thighs are touching. So, like when we are sitting, sometimes in... In this position, let your right leg just hang over, relax your right leg, and only the left leg is now making the movement left and right side, rocking sidewards dynamically. No torsion still, just moving left and right side. Right leg is just hanging over Karuṇā. A little bit careful with this āsana, not too much, only a little bit in the middle. After this slightly dynamic rocking, we make the torsion towards the right side with your exhalation, right, and with your head towards the left, and again towards the middle. Right side is there where your thumb is on the right. Three times. Head goes to the left. Legs go to the right. Corona only in the middle, I said. Not too much, no torsion. Very good. And come back to the middle and change the leg position. Now, the left leg, just let it hang over. Make a movement with the right leg. Arms and shoulders are relaxed. You can do it a little bit dynamically. A little bit more dynamically, and now we can do the torsion. Legs to the left and head to the right. Three rounds. Very good. Very good. Yes. Now we bring both legs towards our chest, but without arms. The arms remain at the sides. As much as you can, pull your knees towards your chest. Both knees, and rocking left and right side. Now, this goes more into the thoracic part of our spine. As much as you can, pull your knees towards the chest. Very good. Now we make the torsion. Legs to one side, head to the other side. But don't remain in this position. Continue. From one side to the other side. Legs are still towards the chest. Don't release your legs. Very good. And now remain on this side. Let's say legs on the right side. Move your whole body to the right side. Also, your left arm, head down, knees towards your chest. We are on the right side, knees towards your chest as much as you can. Your whole lower back is round, and with your inhalation, lift up your left arm and bring it to the side. Your head is following, and exhale back. Head is following, don't lift up your head, and continue. Please open your chest, make a space beside you. This is the best technique for corona, because you need a lot of space beside you. This is the proof that you have two meters' distance. Very good. And now, in a half circle above your head, a half circle where your fingers touch the ground above your head to the other side. And back. This is more for our shoulders' relaxation. Continue, please. And now, remain with your arm on the side. Keep your arm on the side, at the height of your shoulder, and try to relax the muscles. Relax your whole arm muscles. Marīc, we are practicing. When you want to sleep, go into your room. Slowly bring your arm back. And turn to the other side. Just roll to the other side. Legs towards your chest. Arms in front of you. You have to make your back round. Bring your knees towards your chest. Completely. Head is resting on your mat. If you have a... So, okay, better. And start with the first variation. Move your arm towards the side. Inhale. And exhale back. Three times. Tri krá́t. Felix, head down. Don't lift up your head, yeah? Because your neck muscles relax. And then, above your head, in a half circle. Try to keep your fingers touching the floor, the ground. Three rounds. The third round, keep your arms beside your shoulders. Remain there with normal breath. If you want to relax your hips and legs, you also need not press your legs together. Just relax the side muscles, the shoulder. It takes time until the muscle can relax. It takes time. After your inhalation, with your exhalation, slowly bring your arm back. And turn on the stomach. We can bring our arms in front, just like legs together. Legs together. Toes up, also bring your forehead on the mat so that your neck is long. Now we do the stretching, but in a very special way. We try to stretch our iliopsoas muscle, where mostly we feel the back pain, and you have to—I always say this, I don't know how to explain otherwise. To squeeze the buttocks together and press down the hip flexors. If you don't know, please show. Look here, wait, wait... Okay, she's very thin, one can see that. So, now, deep inhale, stretch your legs, knees up, and press down this part. This part comes straight. Yeah, you see? It's only a model. And relax. You can see this movement, and this you can manage when you squeeze your buttocks together. Press down this part, the hip flexor, not this bone here. Here, down where this is bending, then it's drenched here, and relax. And in the same way, we pull our legs away. And make this keeping of the pelvis. With your inhalation, otherwise you don't have the stretch. You can, of course, keep your arms beside the body if it's easier for you, on the side. So please, you have to try this and do it yourself. Three times now. You have to try. Try to do it. Stretching and pressing down the hip flexors, with buttocks together. Hold this pressure. Very good. Now bring your hands beside your shoulders and make a push back towards Śaśāṅkāsana. No, like this. Push back and Śaśāṅkāsana. If you have high blood pressure, please hold your head with your hands. No, like this. You can hold your head with your hands if you have high blood pressure; you need not put your head down. If pressure and everything is okay, then relax your neck and shoulders. Elbows, you can bring your knees apart from each other a little bit more if it's more comfortable. It should be comfortable, Śaśāṅkāsana. And with closed eyes, slowly lift your arms, head, and shoulders up. Sit in the Vajrāsana, with your arms relaxed on your thighs. Keep your eyes closed. And bring your sitting bones a little bit more down. Press down a little bit on your heels so that our lower dosis in our lower back is a little bit less. Relax your shoulders, elbows. If you have knee problems, please stretch your knees. Stretch your legs; don't sit in vajrāsana. Our liberation doesn't depend on our postures. Then, deep inhale: oṁ karatā. Mahāprabhujī karatā... Mahāprabhujī karatāhi gevalaṁ... śāntiḥ śāntiḥ... Wrap your palms together and place them on your eyes and forehead. Before you look around, first look in your palms. And slowly remove your hands. Hari Om. Thank you. Hari Om. Thank you.