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Any sādhanā requires perfect technique and discipline. One must follow the principles. Consider the human body as an engine. Even if the engine is in good condition, it will not function if you put petrol into a diesel engine or water instead of fuel. Similarly, this human motor requires sāttvic and spiritual nourishment, not the nourishment of worldly, material things. The principle is simple: follow the instructions. When driving a car, you must follow the road rules; if you do not, an accident will occur, or you will be punished. Similarly, if you do not follow spiritual principles, your practice will not be successful. The anuṣṭhāna you are doing, and the practice of another group that focuses only on āsana, prāṇāyāma, and relaxation, is also an anuṣṭhāna for them. They try their best to perform all exercises and follow the principles, so it is indeed an anuṣṭhāna. In our Anuṣṭhāna Kriyā, we have a practice called Śabda Sañjālan, the Bekrī practice, where you chant Oṃ. This is an especially powerful technique. 'Bekrī' means loud speech or chanting. We spoke about Vajrāsana and Vajrā Nāḍī, which ultimately connects to the Maṇipūra Cakra. The Maṇipūra Cakra is a very important center in our body. The manifestation of our body began first from the Maṇipūra Cakra. First, the Maṇipūra Cakra developed, then the intestines developed, followed by the spinal column, the head, and then the other limbs of the body. The Maṇipūra Cakra is where the soul enters; it is the center where prāṇa and apāna unite. There is a mythological story in Hinduism about the trinity: Brahmā, Viṣṇu, and Śiva. Brahmā is the creator, Viṣṇu is the sustainer, and Śiva is the liberator. Viṣṇu symbolizes the cosmic Ātmā. Viṣṇu also means fire, the tattva of fire. At the same time, Viṣṇu resides in the ocean. This signifies that fire cannot exist without water. If fire separates from water, it becomes an individual, dominating element. Within water, there is also fire; that is the Viṣṇu Śakti. It is said that from the navel of Viṣṇu, Brahmā is born or created. Viṣṇu lies in the ocean on the thousand-headed snake. Life begins with water. In the mother's womb, it enters like a drop of water, and that water is the ocean within, where the Ātmā, the soul, resides. The first development of the intestines is symbolized by a coiled snake. The subsequent development of the spinal column and head symbolizes the spinal column of Iḍā, Piṅgalā, and Suṣumnā Nāḍī. The Suṣumnā Nāḍī rises and unites with the Sahasrāra Cakra, the thousand-petaled lotus. These thousand petals can be seen as the thousand-headed snake, and the central nerve is the snake coiled at the Maṇipūra Cakra where the Ātmā resides. This is the mythological picture according to the science of yoga. That lotus is connected to the mother's body through the navel. The developing embryo is Brahmā. Thus, Maṇipūra is the lotus chakra, and the embryo developing upon it is Brahmā. Śiva-Śakti is the liberator, the destroyer of negative elements. Śiva Śakti destroys all negative forces and frees the ego. The Maṇipūra Cakra is full of energy, which alone can control the two forces of prāṇa and apāna. Both forces must be kept in balance, and only the Maṇipūra Cakra can do this. The energy located in the Maṇipūra Cakra is called Hara Śakti. That is the life force, the energy that keeps you moving. If the Hara Śakti is weak, the immune system declines. If the Hara Śakti is strong, the immunity develops well. This Hara Śakti or Hara Prāṇa fights against all illnesses. When any foreign body or infection enters the system, the Hara Śakti helps our body reject and destroy it. It acts as a guard or warrior protecting the border. When Hara Śakti is insufficient, immunity is low, and you will feel very tired. We have developed a special exercise called Kaṭhūpraṇām. This exercise helps improve your Hara Śakti and immunity. Some people feel constantly tired, which indicates the Maṇipūra Cakra is not functioning properly. Practice Kaṭhūpraṇām. Make an experiment during your stay here: do ten rounds, three times a day, collectively or individually. You will realize great changes in your body. The seed of Viṣṇu is there. The Vedas say the form of the Supreme is resonance. From empty space, when creation took place, the first manifestation was sound resonance. That resonance persists in the entire universe, in every atom. That sound is centered in our navel; the seed of sound is in the navel. Sound has three levels: parā, paśyantī, and vaikharī. Parā is the deepest, dormant level, located in the hara, in the Maṇipūra. Paśyantī is in the Viśuddhi, and Vaikharī is on the lips and tongue. 'Bekrī' pertains to the lips. Whenever you speak, it first creates pressure or heat in the navel, meaning sound originates from there. Thus, the seat of sound is the Maṇipūra. Because Maṇipūra is the junction of prāṇa and apāna, it is the seat of Viṣṇu and the center of fire—jāṭharāgni, the digestive fire. Through yoga practice and the power of Hara Śakti (the Maṇipūra Cakra), it is said: "Yogāgni karoti dagdhaṃ"—through the fire of yoga, you can burn all seeds of your karmas. What is yoga agni? It is your tapas, your disciplined sādhanā. You are following the master's instruction, Guruvākya. You have devotion. Without bhakti, you cannot cross this ocean of ignorance. Where there are doubts and complexes, bhakti cannot be perfect. Bhakti is unconditional; then your yoga agni becomes strong. This means disciplined practice every day. A sādhaka, a practitioner, makes a resolution, sits down, and contemplates: For what is this life given to me? What is its purpose? Is it merely eating, drinking, sleeping, and procreating? Animals are also active in this. Is that all I am, or is there something more? Then you resolve: "Through this sādhanā, I will attain my aim." It must be authentic sādhanā, and we must have the blessings of that spiritual lineage. One cannot simply begin and become a Swayambhū, a self-made guru. That has no roots; such seeds cannot grow. When seeds are manipulated, they cannot grow. Many modern people call themselves experts of yoga, wanting to create their own yoga system and teachings. Their seeds will not grow; they will not be successful. They may experience a little joy, perhaps earning money, thinking, "I am on my own, and I got money." But this is not the aim of human life. We are not born for this. If we act otherwise, our work should bear fruit. Without a true lineage, such sādhanā leads nowhere. If a genuine spiritual master tells us just one sentence, it can change our entire life. Someone speaking only from intellect can give lectures day and night, yet nothing will happen. You can touch a wall repeatedly; you can hit your head against it, and you will feel only pain. But if you touch a live wire, even with a small nail, your whole body will vibrate. That is the power of spiritual lineage, that is Gurudev's touch. In the bhajan yesterday, we sang: "Aṅga se aṅga milai." 'Aṅga' means body or limbs. You must unite limb to limb, touch part with the body. The seat of that sound is in Maṇipūra. The three nāḍīs—Iḍā, Piṅgalā, and Suṣumnā—according to modern understanding, only reach the Maṇipūra. It is like a river flowing into a desert, where it disappears. At the Maṇipūra, these three nāḍīs are completely safe. This nāda, this sound, constantly resonates, penetrating the whole body. It keeps our body awakened, our blood cells healthy, and supplies energy and nourishment throughout. When we chant Oṃ in this Bekrī japa, we realize the sound awakens from the navel, immediately rises to the Sahasrāra Cakra, and from there, one stream of sound transfers back to the heart, while a second stream dissolves into space as an echo. In the heart resides the individual ātmā, though its presence is everywhere. It is like rose perfume sprayed in a room; the fragrance pervades the entire space, yet it is hard to pinpoint its exact source. Similarly, where is the ātmā in the body? The entire body is its temple. Our small toe has the same sensitivity and capacity for pain as our ear. The little finger or nose feels pain just as the ear does. The same pain is felt by a tooth or a knee. The whole body is the temple of the Ātmā. Yet, yogīs in Hinduism say, "I am in the heart; my place is in the heart." About 10,000 years ago, Hanumānjī, the devotee of God Rāma, proved this. He opened his chest to reveal Rāma and Sītā seated within his heart. In India, we say, "Please believe me, my love is so pure for you, my devotion so deep. I only wish I could be like Hanumānjī to open my chest and show you that you are in my heart." Similarly, about 2000 years ago, Jesus is said to have revealed his heart, showing what we call the sacred heart. Every heart is sacred because the Ātmā lives within it. That is the seat of the Self. Therefore, the sound of the Self, dormant in the navel at the Maṇipūra Cakra, is awakened and rises to the conscious level at the Sahasrāra Cakra. Then, through the Sūrya Nāḍī, it enters the heart. The Chandra Nāḍī prepares the heart to be loving, receptive, and accepting, allowing happiness to arise. The Sūrya Nāḍī carries that resonant stream into the heart, while the second stream merges with the universe. When these two streams divide from the Sahasrāra, all three nāḍīs are influenced. When you chant Oṃ, it travels through the Suṣumnā Nāḍī. The Sūrya Nāḍī brings the resonance to the heart, and the Chandra Nāḍī becomes alert and receptive. While performing this kriyā, you will notice your Ājñā Cakra awakening. The Ājñā Cakra is a very important center, the seat of clarity, knowledge, and the third eye. You may hear a sound like a heartbeat. This indicates the three nāḍīs have united, a state called Trikuṭī. 'Trikuṭī' means the confluence where three rivers meet. It is also called Bṛkuṭī, the center between the eyebrows, the space between two mountains. This is like Prayāgarāj, where the Kumbh Melā is held and where three rivers—Gaṅgā, Yamunā, and Sarasvatī—converge. 'Prāg' means union, the place of meeting. 'Prayāgarāj' is like the meeting of kings, the unity of the kingdoms of Gaṅgā, Yamunā, and Sarasvatī. There, the yogī bathes inwardly. 'Bath' here means resonating with the sound, which washes away all sins, meaning you become free from karmas. That is the real bathing in Gaṅgā, Yamunā, and Sarasvatī. To bathe in this Trikuṭī, yogīs descend from the high mountains of samādhi near the Sahasrāra. When obstacles arise, they come to the Ājñā Cakra to cleanse themselves—citta vṛtti nirodha. Again, they feel calm, clean, and pure, and then return to the higher mountains or go deep into the heart. This is just one kriyā, one technique within your entire anuṣṭhāna. Lucky are those who follow the discipline. As soon as you lose discipline, devotion is lost. It is like milk spoiled by lemon—finished. You may then experience physical discomfort: knees hurting, back aching, breathing becoming restless. You may glance at the watch or the mālā, wondering how many rounds are left, looking at the leader to see if they are asleep. Why does this happen? Balance is lost; imbalance sets in because devotion is gone, and the vṛttis (mental fluctuations) arise. "Manomayaṃ jagat"—your world becomes as your mind is. Therefore, before beginning your kriyā or sādhanā, bow down with great devotion and say, "Please, merciful Lord, Gurudev, lead me from darkness to light." Then you enter the richness of your inner kingdom. Awakening takes place. Kuṇḍalinī awakens. Happiness, fearlessness, unity, and joy are there. You transcend time and space. These are the results of your anuṣṭhāna and your kriyās. This Śabda Kriyā is Bekrī, where you chant your Oṃ. It flows like a wave: "Oṃ"—coming from here [the navel], rising up, coming down to the heart, and ending there. Oṃ.