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Hari Om, good morning to everyone, sisters, brothers, yogīs, students, children, here in Strilky and throughout the whole world. Our techniques, our practice, is reaching very far—not only āsanas, prāṇāyāmas, and breaths. So we are going deep in our practice, as I have spoken about before. Vajra Nāḍī. Vajra means iron, so it is the Vajra Nāḍī. Nāḍī means nerves, and these nerves have roots that go under the earth and through the spinal column. And in the brain, all nerves; therefore Vajranāḍī, a proto-Vajranāḍī, and the Vajranāḍī is for the very powerful, for all the ṛṣis. Brahmā, Viṣṇu, Śiva—all. And so, if we keep our Vajranāḍī healthy, then our whole body will be very strong and very good. And then we know how to live a long, healthy, and peaceful life. This is also what is called the Vajranāḍī. Vajranāḍī. Many times, yogīs and people used to place something between their toes and the knee; there, they would use wooden sandals, wooden shoes. It is not easy for a while—a few days or a month. Then you will gain control. The Vajranāḍī will again be greatly strengthened, all the way to the head. I practiced this for about two years. I used to run with them, and also cycling. It was very good; I never fell down. Nothing went wrong. It was very good. And through that, I gained many new understandings—many things within myself, in my body, and in the world outside. And you know that many ṛṣis or many gurus had their abhadraṇā nāḍīs—those wooden shoes we are talking about—are always kept near the holy Gurujī’s place. So, that is how we worship the holy feet of the Guru. Then you will see—when you look and you put, if you believe. If you understand, you think about it and understand; otherwise, you don’t. And that is worship. So, worship of the holy Gurujī, Mahāprabhujī, any ṛṣi, any sādhu, is simply by touching those holy shoes. And you know, Holī Gurujī said, and all sādhus, everybody said, from the right and left toes, there is what is called the neck, and touching there holds the power. And that is why we apply the color pūjā there—that is the color pūjā. Then, slowly, slowly, many people have seen it, and they like it very much. Many did not understand. And there they put this—what we call the shoes, or this, on the palms. So that the colors came on the nose, on the hands, thumbs, fingers, and others; they make it tilak. So, Tilak from the Gurudeva’s lotus feet. So there are different ways of making this. One way is making the tilak like this: there are only three—Brahmā, Viṣṇu, and Śiva. And between Brahmā, Viṣṇu, and Śiva, we make another color, like here in the middle. So that all power is there. We don’t understand, so we say, “We do this and that.” But those who are spiritual people and yogīs, they understand what it is. Otherwise, the tilak will not penetrate inside. Because it comes exactly to the Brahma Cakras. If you understand, it is okay; if you don’t understand, it is not okay. In Christianity, they do it once a year, on the same day each year, and they say that is enough; the whole year they will have these feelings. And then when the day comes, they make it again. But if you do it always, then this is throughout the whole head and on the forehead. So there are many things in this, but it is a symbol. And a symbol means one symbol is very, very vast. If you don’t understand what the one point is, I can tell you. It is like, what is a bandūk? (gun). So when the gun fires, one point—this is your tilak here. And when it comes, the whole energy, light, peace, everything comes to you, and all negativity goes away. Peace, harmony, light, and a very spiritual feeling. But only those who can understand; otherwise, nothing. That is it. So if you do, you do; if not, it is up to you. And the colors—there are different kinds of colors; that is very important. Anyway, Vajranāḍī—and that Vajranāḍī is in our whole body, through which all nerve systems come. Of course, there are many nerves, and they are all very great also. It is not only Vajranāḍī, but Vajranāḍī is, for example, like… One big tree, and all the roots are down and coming up, with all the leaves and everything. And that is written in the Bhagavad Gītā. Yes, the roots are going down, and roots are going up. So in our brain is all that we need, and the roots are holding us there, and the spinal column is that strong. So you can read one day in the Bhagavad Gītā, somewhere, I think in the 12th chapter. In that way, after you do your practice, you come today to Anuśāsana. That will give you all that you are understanding. And so we have had three points in our body this week: Aśvinī Mudrā, which is very powerful; the Nabhi, the navel is everything; and then Brahmari. So these are the three points now. You have learned many things. Some came later, so we will do this. Sit comfortably, very nice and relaxed, and we will focus on the Vajranāḍī. Vajranāḍī is our spinal column, so hold this very nicely. Then, Aśvinī Mudrā. Aśvakāṇam means horse. The horse is Aśvinī. And you see that when the leg is out there, there are what we call the… not the toilet, like a toilet, but… yes. Okay, put your hands near, put your chin near here, hands straight, don’t go too far forward. Your shoulders are a little up so that your spine goes in. Your chin is down. When you finish this, raise your head up. Elbows are relaxed. Look straight with closed eyes, and feel Vajranāḍī. Vajranāḍī and Aśvinī Mudrā. Again, chin and Aśvinī Mudrā. Do not write; learn. No writing, anybody, please. Put your writing away. Hey, there is one lady. Don’t write. Practice. No writing. Again. Relax. My old techniques are gone. Many people are writing, many are putting it on camera or something like this. Your telephone, television, all this you have to get rid of, otherwise you can’t go outside, okay? Those who cannot sit properly can go to Vajrāsana or sit on a chair. But don’t move like this and like this, and put your telephone away, please. Your knees should touch. You go sit. Tell her that she can sit in another posture, not like this. Yes, yes, here, in a chair, but no writing. Chant five times Oṃ from the navel. No writing. Aśvinī mudrā. Eleven times, and release. Go ahead. Elbows should be very straight. Many of your elbows are not straight. Aśvinī mudrā is not too long; that is another technique. It is a very soft, like, contract, relax. Contract, relax. Don’t hold. That is another technique. It is just like this; you don’t listen to me. To sahasrat, then after, through both nostrils. Relax, eyes closed. Feel the vibration from your nābhi and through the whole body. It is like from the sun, spreading out everywhere. And now, 14 times, Brahmari pranayama. Do not bite your teeth. Your vibration and sound should go through, like in our nostrils, in the middle. Vibrations should come from both sides. So, all by yourself, not too long, not too short. After you have finished, seven times, then bring your hands down, close your eyes, and feel the whole vibration inside the body, not anything from outside. So, everyone on their own, with their own tempo, not too fast, not too short, and then after finishing, put your fingers like this and feel the vibration inside your body. Five times mantra, Oṃ, from nābhi to sahasrāra, to bindu and nostrils. It means every chakra, the station of all these chakras, in these mantras we will chant. Five times. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Devadhī Dev Deva Purīṣa Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya.