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Om Namaḥ Śrī Prabhu Nārāyaṇam. Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabdas Prabhu Śaraṇa Parāyaṇam. Śabdas Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam... Haṁsabdas Prabhu Śaraṇa Parāyaṇam... Oṁ Namaḥ Śrī Prabhudeep Nārāyaṇam... Śrī Dīp Nārāyaṇ Bhagavān Kī, Śrī Śrī Deveśa Paramahadeva Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Satya Sanātana Dharma Kī, blessed self, dear spiritual seekers, brothers and sisters, good evening. Welcome to our satsaṅg. The subject is the cakras and kuṇḍalinī, the hidden powers in humans. Today, I would like to explain again and try to translate the bhajan of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. He speaks about Yoga Nidrā. A few days ago, we spoke about Nidrā, Jāgrat, Suṣupti, and Svapna. For nearly two days we spoke about sleep and dream. Finally, we came to the point: neither this is the reality, nor that is the reality. The reality is that which is the witness of all the three avasthās: jāgrat, suṣupti, and svapna. It is a question of how yogīs manage to purify their different levels of consciousness, how they direct their dreams, and how much information we have through dreams. Dreams are definitely an indication. The dream is our reality. The dream shows our past, not only in this life but also past lives. Many times we see in dreams some good places where we have never been in this life. Sometimes we meet good people who love us, like mothers, fathers, grandfathers, etc. And many times the dream gives us direction through certain symbols, which we call in yoga mudrās, the indications. But still, it is very hard for us to make the difference between dream and reality. There was a farmer who had a few children. One day he was sleeping in the afternoon for half an hour to rest on his farm. During that half hour, he dreamt he died. He was born in some other family, had a very happy childhood, a happy family. He was married, had a very happy marriage, and he had one child. During this time of the dream, someone came and woke him up. He opened his eyes, and the dream was gone. He sat up and began to think. The person told him, "Please come home, there is a very urgent message for you." He came home, and among his few children, he had only one daughter. They loved the daughter very much; the brothers loved her very much, but she had died. The whole family was sad and crying, but he was sitting there, thinking. People thought he was in shock. They explained to him, "You know, your very dear daughter died. You are not sad. What are you thinking?" He said, "Yes, I know. I am thinking for which I should cry first. Because just 20 minutes ago, I left my very dear son. And now I see my very dear daughter. I loved my son very much, and I had a very happy life. And I left him. He is nowhere now. I came out of the dream. Now I see my very dear daughter died. We loved her very much. In our family, for five generations, this was the first daughter, and we were so happy that we would have a Vedic marriage ceremony and we would finally be able to do the Kanyādāna, which every household has to do. But I’m thinking for whom I should cry first." So this is the reality of our being: to witness things, personal and impersonal. We think it’s impersonal, but that is personal. To master the feelings of the dreams and also to master the feelings of this life, to get vairāgya or renunciation, because we love both, we are attached to both. So the level of the consciousness where our sūtra, which we spoke about ten days ago—what is the sūtra? Sūtra is that which is constantly moving and going somewhere, and with that, our consciousness or our citta-vṛtti is that. Our sūtra is that which attaches us to the material worlds, to our desires, to our longings, and also to what we would like to achieve. Similarly, the question is coming: we spoke about mūlādhāra briefly, not in detail. If we come to the details, it will take a long time, but it is a very interesting subject. You all have read the book, or you should read the book, Hidden Powers in Humans, where you will have all the cakras explained in great detail, practice theories, and the meanings of all the symbols and mythological pictures. Now the question came from some of the listeners from China: how to imagine the cakras, because the person is also listening, perhaps, to our webcast there. The cakras are not physical; cakras are energy centers which are in our energy body, the body of nourishment, the body of energy, the body of the mind, the mental body, the body of the intellect, and the causal body. These are the five different bodies. Among these, the cakras are a subject of the energy body. Energy leads us in different directions, but that energy also depends on your intellect, on which subject you are attached, which indriyas you are attached to; then your feelings will be drawn in that direction. It means the energy will concentrate in that direction. The energy will influence our annamaya kośa, which means our physical body, our hormones, our nervous system, muscles, breath, and so on. At the same time, the energy attracts our attention, that is a sūtra, and that attention is sent a message, like a signal. But nowadays we have many, many different kinds of signals, like a mobile telephone, the internet; this all is in the air going as a signal. So this signal is given from our intellect to our sūtra; our attention is directed at that time, and a lot of energy is used in that direction. Yes, it is that energy which will lead us to our feelings, our aim, our desires. It must not be negative; it can be very good, positive desires, positive feelings, positive aims, divine aims. We should not think always it is negative. No, it is not negative. Sometimes you and I think it is negative, but according to the level of consciousness and the decision of our intellect and vivekā, it was not negative. If you imagine it is negative, then it is negative. It is said, Guru Nānak Sāhib said, "I want to see in this world who is very bad." He didn’t find anyone. Then he searched within himself. He said, "No one is worse than me." Because whatever it is, if you focus on that point with your suratā and give the judgment with your intellect: this is bad, this is stinky, or this is a pure disease. But that first influences your prāṇamaya kośa, first influences your cidākāśa. So the impurity is born within you. Impurity is developed within you; that impurity you are then exhaling in the outer world, and in some very, very negative ways, then people also use the words, "You vomit that out." But because you were thinking so much that it is negative, it is not good, and now it is all attacking your maṇipūra cakra. The maṇipūra cakra is the seat of the fire. Whenever you are angry or whenever you see something negative, it attacks the Maṇipūra cakra, the solar plexus. And many times, disease attacks that cakra and that place of the body. Someone said that even it can be like a cancer, pancreas cancer or stomach cancers, because constantly you are suppressing that area of your body with so much of your subtle attention. The healthy cells die, suffering, and we are still putting them into the fire. The same thing with anger, where you cannot demonstrate your anger, where you cannot show your anger, but inside you are angry, or you are very offended, but on the face you are smiling, but inside you are suffering, you are offended. Then this energy attacks our mūlādhāra cakra, and not only this. Is that the reason? But it can be the reason. And two, that many people get hemorrhoid problems. Many, many people get hemorrhoid problems and all different kinds of problems in the anus area or in your digestive system. It is said, the anger and offending. Anger wants to explode, and when you are offended, you are withdrawing back. But both we cannot release; it gives the pressure. Anger is with the ego, and ego is centered in the Svādhiṣṭhāna cakra, the second cakra from the down. The jealousy, the hate, conflicts, certain conflicts, these are the subject of the Svādhiṣṭhāna Cakra. Cruelty also from Svādhiṣṭhāna comes mostly. So when one is offended, always then you will notice—try to—you are not offended at all, you are a great divine soul sitting with a friend of mine, but try once that you are offended, immediately you will feel that your perineal muscle is contracting, like a sucking. So that means you withdraw yourself inside. At the same time, when you are offended, you have anger, but you cannot project your anger outside. Therefore, you are suppressing, like a pressure cooker. Now, withdrawing, suppressing, but there is a feeling of exploding. But you use your viveka. You said, "Well, I am in this life. I want to keep my social position. I don’t want to show them." So you try to calm down. This person mostly gets constipation. Or you are so strong, suddenly you get diarrhea. So both are functioning, and this is the energy. Nothing else, the energy, and therefore these ten prāṇas—five prāṇas, five kupra prāṇas—the prāṇa upon someone who has gone beyond the prāṇas, the sub-prāṇas. This is the prāṇa body, which is reacting in our self. So this prāṇa body is also affecting our physical body, the body of nourishment, and the intellectual body, though it’s called vijñānamaya kośa, and the mind is there. The alerted mind is so much alerted that the mind can’t concentrate. You lost your sūtra at that time either. One becomes what you call that he cannot sleep, the sleeplessness, or becomes very fearful, anxious, or you get depressions. All is the play of the energy that influences our hormones and function of the Annamaya kośa. Therefore, Gurudev... said Bhagavān Dīp Nārāyaṇ Mahāprabhujī said that Yoga Nidrā, the technique of Yoga Nidrā, is the solution, that one can release from this and target all the energy, negative and positive, towards the divine. At that time, even our negative energy will be filtered. Like if there is a room, very dark, and you go in the room and tell, "My dear darkness, you are existing so many years here, or in the cave, millions of years you are here. Now, can you..." Move a little out of darkness, will not move out. It doesn’t matter how much you will pray, but you take the torchlight and make the light within. No time, darkness is gone. Similarly, the darkness of our annamaya kośa, the darkness of our prāṇamaya kośa, the darkness of our manomaya kośa, and the darkness of our vijñānamaya kośa, which is intellect, fallen down towards those material things, they are becoming dominating. This all, when we are targeted towards the divine, will turn upside down. In this Yoga Nidra bhajan, I hope I will come through today or again tomorrow. This is a glimpse of the introduction of Yoga Nidra, according to Bhagavān Dīp Nārāyaṇ Mahāprabhujī, where it is said that these cakras are like lotus flowers. That’s why we always call it the lotus. The lotus has symbols. Lotus grows in the muddy water. But the blossom comes up beautifully, and it opens. And when you bring it, keep it at home for two days, then it’s hanging down. Now, these lotus, in certain yogic experiences, this which is along the spinal column we have here. So here we are on the chart in Yoga Day. Life, you will see, here also they are awakened cakras, but they are still not awakened, dormant. But these cakras are hanging upside down. So all the energy flows toward this planet. It’s upvarga, svarga. So there it is going down, it doesn’t go up. Yoga nidra practicing means that we turn, we supply the energy to these cakras through what? Through prāṇāyāmas, through kriyā yoga, through mantras, through concentrations. It means, like when the flowers have no water, or a plant is hanging down. As soon as we give the water, again it will get the prāṇa and it will come up. So similarly, the person who has depressions, anxieties, cannot sleep, and restlessness, can’t concentrate, and nervousness, then we supply that water of the bhakti, devotion. Bhakti means not only to God, but bhakti to thyself. You must learn to love yourself. In this modern time, we are too much outside, always extroverted, extroverted. Hardly we have time to look within ourselves, to think about ourselves. We are thinking when, then, only, till our skin. Nice soap, nice shampoo, nice perfumes, nice hair colors, makeup—that’s all. Or more deeply we go, then we think of our gums, our tongue, the taste. We don’t think of our intestines, how they will be, how this food will be. That’s all. So we are only attached to these two, three indriyas. Rest, we don’t care about this, and that’s why we are suffering. So learn to love yourself. Now, love yourself means not ego, that only me, not you, I like myself, you go away. Also, no, my dear, no, no... gentle. It is also said that you must have devotion to your partner. Where the husband has devotion to the wife, and the wife has devotion to the husband, it means respect, adoration, understanding, harmony, tolerance. That is that you adore, similarly, your children and your neighbors, and like this. That time your anāhata cakra will blossom; it will turn from upside down, to again, it will come up, and unfoldment of each petal brings the message of the divine or brings the message of the desires, depending on which kind of energy you supplied there. So pure energy, what nowadays we are talking about organic, not chemical. So, organic energy here, I mean, just an example, it is divine love, divine feelings, forgiveness, understanding, mercy, kindness. Then we spread our love to the creatures; each and every entity is myself. Sabhī prāṇī merī ātmā hai, aur ātmā hai so Paramātmā hai. So all they are myself, and that myself, the ātmā, is the Paramātmā, is the Supreme. When you begin to love the creation, it includes also vegetation, everything. The ṛṣis, the yogīs, for thousands of years or ages and ages, have been telling, "Respect and adore the ponds, the lakes, the rivers, and the ocean." That’s why we call them the holy rivers. But since we lost this feeling, we are polluting all lakes, ponds, rivers, and oceans. There are people, including myself, when I come anywhere where the ocean is, first I greet the ocean. I adore the ocean. All our ancestors are there, lying in that ocean. All the thousands of rivers, holy rivers, and all rivers are holy. Rivers are the nerves of our body, and when our nerves are polluted, we have... bad air, and this then we have blockage, and when we have blockage, then we have either brain hemorrhage, heart attack, vein problems, and many, many problems. So, yathā brahmāṇḍe tathā piṇḍe: what is in the universe is in the body. What on this planet is, that is in our body existing. The trees, the vegetation also have the nerves, the channels where the energy is supplied. They need pure energy, so we sent the divine prāṇa, good prāṇa, that energy. Yes, indeed, and no doubt the Gaṅgā, the holy Gaṅgā River in India, is divine, is holy according to the Śiva Purāṇa, all Purāṇas. The Gaṅgā comes from Brahma Loka. Brahmā brought her here to this planet. Her coming was so powerful, no one could resist this energy and all this. So Bhagavān Śiva, he took a bow on his head so that she could enter, "Fall on my head." This is the symbol. It means that divine energy, only Śiva can control. That Śiva means that consciousness where there is purity, that love remains. And where there is impurity, either that will be cleaned up, destroyed, or it will disappear from there. Since the last sensory, the human lost their respect and the spiritual feelings, and everyone is polluting the Ganga. You see how the condition of the river Ganga is. Many times, not Indians, my Westerner Bhaktas, when they come and they see the Ganga, the tears come from their eyes. Because they learned what is the Gaṅgā, they read about the Gaṅgā, they know what is Holy Mother Gaṅgā, and when they saw this, what condition have the Indians done to this Divine Mother Gaṅgā, to Holy Gaṅgā. There are international movements, NGO societies, they are organizing the money to purify the banks of the rivers and this, but it remains in the papers, unfortunately. And it is said in Kali Yuga, the Gaṅgā will go back to Brahmaloka, it will disappear, but we hope it still, she will stay here with us, she will stay here. The Yamunā is the divine river, the great river, and what is the condition of that? Similarly, in the whole world, every river is a holy river, every vein, every nerve in our body is very, very important. If a little nerve here is blocked or has pain or infection, you can’t sleep the whole night. You have to be below your small fingernail, such a pain, spasming, you can’t sleep. You have to go to the doctor, you see. So, Mother Earth cannot resist what we humans are doing with all this plot. Rivers and creeks and ponds, and not only this, the vegetation, and not only this, the earth also. When Yogījī was giving a lecture in Kumbhamelā two years ago, he said, "How many thousands or millions of kilometers of highways and roads have we created on the earth?" Died under, cannot breathe. We became dependent. On the other side, we are not satisfied. We would like to do more and more. Every street, everywhere, they don’t want a little muddy road. They don’t want the water. Put the cement, put the stones. Earth cannot breathe. This is a condition, okay? So similarly, that we have this prāṇa. This prāṇa should go up peacefully, and that is devotion. First devotion, when we come, bring our devotion to every individual and every creature. Then we come to the water, jala jaha jagadīśa, where water, there is God. Water is life, and life is water. Where the water is, there is life. Jala jaha jagadīśa, so there is God. Jagadīśa is the Lord of this planet, Īśvara. Where water, He is there, because there is a life, it means he is in every life. After this, the final stage comes, the devotion, and that is to God. Then comes the last, that we now found, that highway path without concrete, okay? Not the highway like this, but straight, so that this jīvātmā can finally surrender to God. That is the devotion that we have to come to. So the question that a person sent about cakras: they are located along the spinal column. The question was, should I imagine the cakra in my spinal column, backside, while sitting and meditating? Or in the front side? It’s a very good question. Neither backside nor front side. But in your cidākāśa, you imagine your whole body like an X-ray, a color X-ray, not a black-and-white X-ray. And then you will see your whole energy body, which is outside of your physical body, and there you will see all the cakras and kuṇḍalinī. At that time, you will understand what the cakras mean, what energy means, how polluted it is, which kind of vāsanās are collected there, and how I will purify them. And each mantra, each breath, each kriyā round which you will make, that will be purification of this kuṇḍalinī, śakti, and cakra. And that is how Mahāprabhujī said in his Yoga Nidrā that there is a possibility for yogīs and yoga practitioners to purify the level of the consciousness comfortably, and that, without any risk, is called yoga nidrā, just like sleeping. That’s called a yogic sleep, the yogic way of sleep. Mahāprabhujī said in his bhajan, "The way of sleeping, the yogic way of sleeping, rare yogīs have understood." All we call, "I am a yogī, I am a practitioner of yoga." He said, "I am a yogī, a practitioner of yoga." She said, "I am a yogī, a practitioner of yoga, this and that." And all of you are sitting, and many millions of people. Every fourth person in the world is practicing yoga. And others said, "No, every third person." And that means yoga means not only āsanas and prāṇāyāmas. They are beautiful, beautiful techniques coming from China. Meditations, exercises, beautiful exercises coming from Japan, Africans, South Americans, North Americans, Asians, Indians. So yoga is not only that essence in prāṇāyāma. Let me come to one point. It comes to my mind. When you see a Muslim who is believing in Islamic teachings, which is very good, not bad. Now, what he’s going to do three or four times a day is make his prayers, which we call namāz. And they are very disciplined. They are very disciplined, and they will do it, no matter where they are. And due to them, mostly, I will tell you that nearly every international airport has a prayer room. And when you go to the prayer rooms, you will see mostly the Muslims, they are doing their prayers there. Very few Hindus, or some Buddhists, or Christians go there, very few. Almost no Christians are sitting there; I didn’t see any. Especially when I go. There are times when I saw yoga persons who were sitting very peacefully and doing their kriyā and stretching yoga postures. Well, I’m proud of them, that they are so disciplined and they take it so seriously, and they are practicing. Now, when they go to the namāz, the first point for them is purity. In some little cloth, half a meter or something, where you can sit, where all your energy is on it, that’s the first thing. Everyone should have that. You have your yoga mat. You pull it, you give it to the other one, the other one pulls it, takes it, that one, energy is confused inside. And mostly it is said the best āsana is kuśāsana. Kuśāsana is a grass mat. I can show you here. Can you have some so that many people can see in the webcast how a kuśāsana looks? Kushāsana is very pure. It has a very good energy, and it doesn’t let your energy disappear or dissolve into the earth or in a plastic mat somewhere. So this is a Kusha āsana from Nepal. We brought it. It is a very nice mat. Of course, in many countries you can buy it. You can have it in India also, anywhere. But this is very nicely done, very strong. And when you sit on it, it doesn’t matter how cold the floor is, you will not feel cold. And it doesn’t matter how hot the stone or the ground is, you will not feel hot. Even if there is some electric current down, you will not feel the electric current. This is, therefore, in the Guru Gītā also mentioned, the kuśāsana, the kuśa grass mat. So you should have this, and if you don’t have this, then you should have something cotton. I’m coming still there. Further, they will go there and stand. That is what our, that blood circulation comes down and goes down. Then they go down and put both hands on the knees, like we will do the Agnisār Kriyā, like this. Again, relax the neck and stretch very slightly the entire back muscles. You get the balance, then they go down and they are sitting in Vajrāsana. That Vajrāsana they are making is like what we call in Khaṭu Praṇām. And then go to Yoga Mudra, that is what I want to come to you. So, systematically, like in Khatu Praṇām, you come slowly. What happens? The more blood then flows towards your head. And so, it means you get more oxygen, you get fresh circulation, the tiredness goes away, and it centers our concentration on one point. So, for the prayer, God is the same. We believe only in the one God, who has no form, but God is there; He is everywhere. This, then, they bring the hands on the back, in many. And that is exactly that your chest is expanding. It’s a beautiful feeling. So there is a whole, the postures in this prayer, and that is a yoga. So if you think that, "I am Islam, and I don’t..." Want to practice yoga, but you are doing, my dear. If you are saying, "I’m Muslim, I don’t believe in yoga," but you are doing the prayer. What is your prayer? Prayer is yoga. So we are on the surface because we went to the outer world to believe. We didn’t come to our inner world to be, so it... Doesn’t matter from which part, sorry, from which part of the world we see the path, which is a positive, spiritual, healthy path for the well-being of ourself and for the planet and all creatures, that is the yoga. So when we come to this point. So, imagine your cakras in the front part of your body, on the front side, about half a meter away, so that you can relax and sit in meditation, and you see your prāṇamaya kośa, and in the prāṇamaya kośa, energy is moving. There, though you are working in your body, it is outside. Like we have a tower for the signals, maybe a television tower, a radio tower, a mobile tower, or an internet tower. That is the main, but the reflection is going very far in range. Similarly, this body is only a tower, but the reflection is outside, and you can correct also from outside, and, of course, the body is very, very, very important. If the body is not here, then the whole game is finished. Khel khatam, bas hari om tat sat. Rām nām sat hai, or thet giyai gat hai. So, body, if someone says the body is nothing, I am sorry for that person. Body is everything. As long as the body is here, we are here. As long as the body is here, all functions are centered on one point. Intellect, consciousness, emotion, vṛttis, bodies, nerves, everything in one point. And this is a golden, golden opportunity, O human. And this will not come again and again. Manus janam amolak hero, hero, baar baar nahi pai re. The human life is a precious diamond; you will not get it again and again. The time which has gone will not come back. Then you will be sorry. At the end of all this, we will be sorry that we have spent our entire life in this world. But for whom God gave me life, I did not pay attention to him. For all these worldly temptations and worldly problems, I was always struggling for that, working day and night, but I didn’t think of me, and I didn’t think of myself. I lost my life in this on the outer side of the world. What a pity. At the end, we will be sorry. Therefore, it is said that many tragedies can happen. Many tragedies will happen. Many tragedies have happened in our life. But the most terrible tragedy, which will happen one day, is that maybe we will die without self-realization. Nothing will be ours. Nothing of what we think, and what we think is very important, that will also be nothing. Yesterday we sang a bhajan from Kabīr: "Dāzī phūla phūla phire jagata meṁ, kaise nāṭa re." The end of the bhajan he said: "Sone jaisī kāyā jal gaī, koī na āyā pāsa." At the death, when the body is put on the fire, kesa lai jo ghas, the hair was drying, burning like grass. Bones were burning like wood. Kanchan, sone jaisi kāyā jal gayī, like a golden body, was just burning. Koi na aya pasa, nobody came near and hugged you. All were going away far, and this body alone in the fire was seized and burned into ashes. That is the result that finally in life, my dear one, my darling one, my one, this my that, or no one will come to you. A home, finish, forget it, go in. This is my prayer, that I never forget your name. I sing this name day and night, Govind, Dāmodara, Dvaitī. Dehant kāle tum sāmne ho, bānsī bajāte man ko lubhāte, gāte yahī nāt tan nāt tyāguṁ Govinda-Dāmodhara. Govinda verīya prārthanā kī bholo nāmenām kabhī? Ye nām terā dhinrāt gāvu. Govinda dhāmo, O my Lord Kṛṣṇa, my prayer to thee is that I never forget your name. Night and day, night and day, let me chant thy name. O Lord, my wish is that at the time of renouncing this body, You are standing with me. Bānsī bajāte, you play thy flute. Man ko lubhate, my all feelings are directed to you. Gaate yahi nām, while chanting this name, Govind Damodar Mahatvati, tan nāta tyāgu. May I separate myself from this body while this divine is doing my mantra? Yogī jana kī yog nidrā, so rare yogīs, and very rare who put this in practical. Theories, tons of theories there, but we miss the practice. So the plus point of Yoga in Daily Life, too, one that we have satsaṅg around the whole world. Wherever Yoga in Daily Life is, there is a satsaṅg once a week. There is a satsaṅg. Lucky are they who go to satsaṅg. Lucky are they who understand the satsaṅg. Lucky they are. That they spend the time for the satsaṅg, and the second, that we have a practical instruction and a practical Yoga Nidrā. So, Birla Śānt Janjani, that Yoga Nidrā, when you practice, though you are like in deep sleep, but you are like awakened, psychic sleep. The sleep between subconscious and conscious, neither dream, nor suṣupta, nor jāgratā, this is the fourth level of Yoga, that is Yoga Nidrā. For that yogī, though it is night, he lets go the sun off, like a bright sun is shining. All the indriyas and all the glands, all the senses, nourishing this prāṇa that we receive through the yoga nidrā. So today is my day again. I am on the first level. We will come tomorrow further. So, the question was, neither concentrate on your cakras, don’t concentrate on the spinal column, nor here on this part of the body in the front, but in your prāṇamaya kośa, in your prāṇa, then you will see all. It’s called the play of the consciousness, that in your citta vṛtti, your sūtra will find the address and where the cakras are located. You will see your whole body, even you will see your physical body, like it is a physical, but it is the astral body, and then your sādhanā will begin. You will see how quickly you will feel pure and uplifted, your consciousness. My dear brothers and sisters, I wish you all the best, as God will see you tomorrow. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam... Om Namah Shri Prabhu Deepa Narayanam... Oṁ Namaḥ Śrī Prabhu Dīpa Śrī Dīpa Nārāyaṇa Bhagavān Kī Devīśvara Mahādeva Kī Mādhava Kṛṣṇa Bhagavān Kī Satya Sanātana Dharma Nahaṁ Kartā Prabhudīpa Kartā Mahāprabhudīpa Kartā Hi Kevalaṁ Śānti, Śānti, Śānti.