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Oṁ bolai śraddhit naraṁ bhagavāne kī je. Ghoro varame chalo saunadesh, antaryamine chalo saunadesh. Dara kevera jñānaveṣa, Goro varamecha saunadeśa, Antaryāmī chalūsa unā deśa, Unīvo deśame janamana maraṇa. Karma kalaṅkana hīleśa, Unīvo deśame janamana maraṇa. Karma kalaṅkana hīleśa. God bless you. Deshame akhanda ujjala achan, Uraja nahisesh, Munivo. Deshame akhanda ujjala achan, Uraja nahisesh, Ranganaroceresh. Na hi pochera, zgorovara, antaryamine, chalo saunadesh. Loja, tacha, keka, pana, dara, keve, dara, kevera, zgorovara, antaryamine, chalo saunadesh. Thank you for watching. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Hamsabhadas Prabhusaran Parayanam. Om Namah Siri Prabhu Deepanarayanam. Hamsa Sabdaas Prabhu Saran Parayanam... Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam... Hama Sabdhaś Prabhu Śaraṇa Parāyaṇam. Hama Sabdhaś Prabhu. Om Namaḥ Siri Prabhu Dīpa Nārāyaṇam. Om Namaḥ Siri Prabhu Dīpa Nārāyaṇam. Haṃsabh Daś Prabhu Śaraṇa Parāyaṇam. Haṃsabh Śaraṇa Parāyaṇam. Om Namah Siri Prabhu Deepa Narayanam. Om Namah Shri Prabhudeep Narayan. Shri Deep Narayan Bhagwan Ki Jai. Shri Shri Dev Purusha Mahadeva Ki Jai. Madhav Krishna Bhagwan Ki Jai. Satya Sanatan Dharma Ki Jai. Bhajan from Yoga Nidra. Good evening, dear brothers, sisters, spiritual seekers, blessed Self. Welcome to our satsaṅg. The subject is Chakras and Kuṇḍalinī, the hidden powers in humans. Let’s continue from yesterday on the different levels of consciousness and the mastering of consciousness. Jāgrat, Svapna, Suṣupti: these are the three levels of consciousness. It is difficult to know when and how you entered into sleep. We know that we are going to sleep. We close our eyes. We do have some thoughts from the day. But still, we don’t know in which minute or second it transfers from jāgrat to suṣupti avasthā. There is a beautiful bhajan from Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī about Yoga Nidrā. This bhajan was written by Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī around 1942 or 43. This bhajan is called Yoga Nidrā. There was a dialogue between some sādhus or some swāmīs. The group of them arrived to Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī in Kaṭhū Āśram. And there was the question about sleep. When and how should a yogī sleep, or what does a yogī sleep? Well, my dear ones, what God or Mother Nature has designed in the program of all creatures, as well as the vegetation, is that within 24 hours the consciousness is changing. It has its meaning in the Hindi language; the sleep we call sonā. Sonā has two meanings: one, you can say gold, and second, sleep. From all the metals, gold is known as the best metal. Similarly, from all the changes of the consciousness, for everyone, sleep is the best part, as the sun or gold is the best metal. This is given by Mother Nature to rest. The best health recovery is when you can rest, or you can have a sleep. Here, sleep means that we give time to our brain centers to relax and tranquilize and get rid of the prapañca or vikṣepa from this external world. Prapañca means many things we are doing during our time when we are awakened, the things which have a sense and certain things which are senseless. Vikṣepa is the thoughts, the waves of the thoughts, like the waves on the water, that disrupt and give more tension to the brain. And when the brain is in tension, our intellect is suffering, our emotion is suffering, our concentration is suffering, and the entire nerve systems get disbalanced, and the whole body is suffering. Those who cannot get enough sleep, enough rest, or cannot digest all the vṛttis and worldly problems—what we call the tensions—a person falls into one extreme activity, like an extremist. And that’s called a workaholic. Like an alcoholic, there’s also a workaholic. They cannot sleep. They work and work and work. Result, some say the nerves break down, some say burned out. What is burned out? The energy. That energy which we gain through our meditation, through our balanced yogic exercises, prāṇāyāmas, our diets, etc. That means we do not give enough rest. Also, for our digestive system, sleep is very, very important. If you have jet lag or you couldn’t sleep for more than 24 hours, the entire digestive system suffers too. So sleep is very important. It is advised to sleep, but sleep is that sleep which, once you sleep deep, automatically you wake up. That means now it is enough. But again and again you go to bed and sleep, then comes the laziness. So you are tired from sleeping. Before you were tired from working, and now you are tired from sleeping, and laziness comes. And when the laziness is there, the intellect gets dull, what we call is dull. Therefore, sleep is very important. Many yogis master sleep through prāṇāyāma. Actually, sleep is that state where we try to reduce toxins from the body, the gases from the body. Anyone who is sleeping, including the animals, is relaxed, and the breath is going deeper and longer. Sometimes people are snoring, even animals are snoring. In the last one or two months, I observed the nature here, and the birds are snoring. You will not believe, and we have here in the yard behind, the cows, they are snoring. It means they deep inhale, and that is a kind of Ujjāyī Prāṇāyāma. Ujjāyī Prāṇāyāma is the best to survive if you have food poisoning. Ujjāyī Prāṇāyāma, this technique was given by Bhagavān Śiva. In Satyuga, there was churning of the ocean. They were searching for the nectar, and this is very nicely explained in the Śiva Purāṇa and in some other Purāṇas. The fourteen ratnas came out of the churning of the ocean. Now, Ratna means jewel. But jewel must not be only some precious stones. Jewel means quality. We will say, "Oh, you have your children, they are Ratna." Putra Ratna, daughter Ratna. That your son, your daughter is like a jewel. Good quality, the best quality. Qualities which help, the qualities which have a good effect on body, mind, and consciousness. But it is said then, ati sarvatra varjayet, too much is everywhere prohibited. You will not believe that out of the fourteen Ratnas from the churning of the ocean, one of those was also alcohol. It was not produced for drinking, not to abuse, but it is helpful if you use it as a medicine, in a small quantity, that quantity which someone advises you to use. When you go to the chemist’s shop, it is written, "Do not touch poison." They are good medicine, very, very good medicines for our body, but we don’t know about that and how to utilize that. And when you don’t know, even the nectar can become a poison, and poison can become a nectar. So, to know how, when the out of... These fourteen ratnas, where the kamadhenu was also there, also came the airavata, the mighty elephant with the seven trunks. That seven-trunked elephant is the chariot of Brahmā. If you dream of a white elephant, it means now great luck is waiting for you. If you dream of an elephant with seven trunks, it means something is waiting for you now, something very divine and spiritual. Now, this in the Mūlādhāra Chakra, which we are talking about, in the Mūlādhāra Chakra, there is an elephant with seven trunks. That symbolizes saptadhātu, and this saptadhātu, seven minerals, which are very important for our health, for our consciousness, and for everything. Therefore, to know how to use. Similarly, that time when the nectar came, there was a fight for the nectar. Devas would like to have nectar to become immortal. And Asuras or Rākṣasas, they also want to drink the nectar. Now, I’m not going to talk about the entire story of the churning of the ocean. But in the very beginning, first, a poison came out. So much poison came, all became unconscious. They did not know what to do with the poison. And this poison will destroy the entire planet, the entire earth. It will destroy the ocean life, it will destroy the vegetation, it will destroy all the creatures. Finally, the only option left was to go to Śiva. Ultimately, when in the universe, in Devaloka, Satyaloka, Brahmaloka, or all these 14 worlds, as we say, any difficulties come, one cannot master them, then finally one has to come to Bhagavān Śiva. Either through Śiva’s blessing or through Trinetra, which is the Ājñā Chakra. Then he opens his third eye, and when the third eye is opened, all that is there, where he focuses, is all turned into ashes, purified. Finally, the Śiva comes from Śiva and merges into Śiva. They came to Śiva and prayed, "Lord, help us. We don’t know what to do." Śiva is very innocent, very like a little child, and that is life with a little prayer, a little request. He is happy and fulfills the desires of the bhaktas and all. They came to Śiva and said, "We don’t know what to do, Lord." Śiva smiled and said, "It is your greed that you are searching for. But I know it is not only for you, but for the entire creation." Bhagavān Śiva took the whole poison and drank it. He cleared up everything. All became clear, everything. Our entire earth became healthy again. But poison is poison. It doesn’t matter who takes it. If you drink poison, consciously or unconsciously, it will affect your body and everything. But at that time, what did Śiva do? He blocked this poison in his Viśuddhi Cakra, the throat. If it would go down to the digestion, maybe we don’t know how many Yugas, then Śiva had to make a Yoga Nidrā. That time, definitely, he did the Ujjāyī Prāṇāyāma and Jālandhara Bandha. Jalandhara Bandha is for the purification of the Viśuddhi Cakra. Therefore, the name is also called Viśuddhi. Viṣa Śuddhi Karaṇa, to purify the poison into the nectar. With this Jalandhara Bandha, closing the chin toward the chest, which we learn in Prāṇāyāma and Ujjāyī Prāṇāyāma. Ujjāyī Prāṇāyāma is concentrated here at the vocal cords. He concentrated on Viśuddhi Cakra, exhaling through the mouth, inhaling through the nose. The entire technique you will learn when you learn Kriya Yoga. That time, when he was doing the Jālandhara Bandha and Viśuddhi, he made Uḍḍīyāna Bandha. Uddiyana Bandha, that he locked the entire intestines so that poison doesn’t go down. Drawing up the whole stomach and closing it. Nothing goes down, so the poison didn’t go down; it remained there. Moolbandha, because there is a prāṇa śakti, is very strong. If the prāṇa śakti is religious, then it is like a vacuum; the poison will go down. That became a Mahābandha in yoga. Mūlabandha, Uḍḍīyānabandha, and Jālandharabandha, Mahābandha. Through this Mahābandha, that poison which came out of the churning of the ocean, Sadāśiv Bhagavān, he neutralized the poison. Result? But still, his entire throat became blue. That poison left something, some sign behind. And so his throat became blue. And since that time, the God Śiva got one name more, Nīlakaṇṭha Mahādeva, the blue-throated, the blue-throated, Mahā, the great, Deva means God. There is only one who gets the name called Mahādeva, no other, Brahmā, Viṣṇu, no other have that name. Maha, only Śiva Mahādeva. Maha means great, sorry, Maheśvara, Mahādeva. Afterwards, as a bhakta, as a hero, he got this name, Mahāvīra Hanumānjī. The mighty Hanumān, the great Siddhis, and great Bhakta, great devoted one. So he got the name after Bhagavān Śiva. Mahādev got Mahāvīr. The Mahāvīra, the greatest hero, the bravest one, Hanumānjī. In these last centuries, there was also a great saint whom we adore as a God, Bhagavān Mahāvīra, whom the Jainas, the Jaina system, the Jaina religion, as they call it now, that one is also Mahāvīra. Bhagavān Mahāvīra, but that is the name of Hanumanjī, because Hanumanjī came before Bhagavān Mahāvīra. So likewise, sleep is that in which we can reduce all the toxins from the body. That is a yogic specialty. Therefore, don’t think that you will not sleep. You should sleep. Sleep is very healthy for your body, for your mind, for your emotion, for your intellect, for your consciousness. If you do not sleep enough or try to quit your sleep, then you will have problems. Then even depression can come, nervousness comes, and many other disturbances will take place. And when you are very, very disturbed and full of tension, then the doctor gives you a tranquilizer, gives you some kind of medicine so that you sleep. You sleep 12 hours, 20 hours, 24 hours, you wake up, you eat something, and then again. This is sleeping therapy, and this sleeping-resting is the best therapy that you can have. In this modern civilization, we need proper rest. Now, that’s what yogīs designed a program for the people, and that’s called ekāntavāsa, ekāntavāsa. He is from yugas and yugas, from ages, from the yogic time; even Śiva went for ekāntavās. That time was not a big population, but that time had many devas. They always used to come to Śiva. And when Śiva went for vihār, vihār means walking, and ekāntavās, somewhere where you are alone, you have your peace and meditation. The same theory we put into practice in our modern time too, what we call going for holidays. Where are you going? I am going on holidays. Once a year or twice a year, you have a holiday. From your company, from your office, from anything, they are telling you to go for holidays. But nowadays, holiday places have become the most restless places, not Ekāntama. So try to go there, where you have the best peaceful place. Don’t think that you will go on the beach and there, and this is not a holiday. It’s full of restless tensions. When we go into ekāntvas, then it’s like a meditation. You have time to think, you have time to sleep, relax, meditate, and that is the best therapy. After the holidays, you come back with more energy, more energy. That’s very important. So sleep, designed by nature, that’s very important. Even animals also go to sleep. But there’s a difference between nature and human. Humans became very unnatural. For a human, it is said, some wise person said in English, "Early to bed, early to rise, makes a man healthy, wealthy, and wise." Early to bed. So, latest you should go to bed is 9 o’clock. Latest now. Generally, they say after the sunset, one, one and a half hours, you should go to sleep. Automatically, you will get up in Brahmamuhūrta. Nature automatically wakes up. You don’t need to ask the birds on the tree. Now, it’s already sun shining. Get up, fly. Birds will wake you up, and animals and the flowers, all they wake up, entire nature. So, one yogī tells in his bhajan, "O my dear, even animals and birds, they remember God in their language." The problem is that we don’t understand their language. Our way of living in this time is very, very unnatural. When the birds begin to wake up, many people are going to sleep. You work, you go here and there, you go to restaurants, you eat and have parties, 11, 12, 1, 2, 3, and then you have to go to the office at 7 o’clock in the morning. No wonder that you can’t concentrate, no wonder that you are in stress. We are not forced to do, but we are doing. The way of eating, we changed it; the way of sleeping, we changed it. Therefore, in yoga and Mahāprabhujī, Bhagavān Śrī Narendra and Mahāprabhujī, in his Kathā āśram, when the yogīs asked him about evening or afternoon resting or sleeping, he said, "No, no, one should not sleep." Some yogīs are saying, "For 24 years, I didn’t sleep." Now, many people think, "I will become a great yogī if I do not sleep." Don’t do this, please. If you don’t sleep for five days, then I have some psychiatry, good doctor, professor, you know, that will give you very good injections, and very good, that you have to sleep then. So don’t be against sleep. We need sleep. And we need that, you know, those animals which don’t have the upper teeth, after eating grass, grazing, again they chew, they digest again. Similarly, a mind, when we go to sleep, through the dreams, again you chew all your desires, impressions through karma indriyās and your jñāna indriyās. Because dream is our reality, dream is our hidden reality, dream is an indication, dream is information, and the dream is awakening the memories from many lives, not only from this life. And dream is very vivid. But you can’t produce the karma in the dream. If someone says, "No, yes, you can do the karma in the dream too," no. You are dreaming that from Pokhara you went to Kathmandu to fly to meet some friend in a dream. You went to your friend’s house, you were knocking on the door, no one was at home. Now, write a piece of paper, some notes. My dear friend, I was here, but you were not here. Sorry to miss you. I have to go back to Pokhara. You come. The next day, you phone your friend and say, "I left a message on your door. Did you get it?" He will say, "No, no." So it means, this is very clear that in dream you do not create any karmas, but you try to do, to fulfill your desires, your wishes, but you cannot fulfill them through the dream. You cannot leave the message there, dream. When we are in deep sleep, then the dream comes afterwards. That dream, how to master the dream? First, we have to do the Yoga Nidrā, and then we can come. Now, how to master the dream? There are people who can master the dream. It is wonderful, it is beautiful when one can do it. I heard from someone, a very great person who spoke about dreams. I also tried to do it. Certain levels I mastered, but then, unfortunately, I gave up. But we will talk about this tomorrow, so do not read such books. Yes, for our information, good. For our inspiration, good. But some people say they did not sleep for 12 years, a mini-yuga. I can’t believe it, but they slept through the Ujjāyī Prāṇāyāma. In 1965 or 1964, I was with Gurujī, our Gurudev, Swāmī Madhavānandajī, in New Delhi. And we stayed in one ashram. The ashram, Mahāmaṇḍaleśwar, is living there one. It was summer, so we were all sleeping on the roof. That time, there were little mosquitoes. Now, it’s very much mosquitoes because pollution is too much. In Pokhara, people did not know what mosquitoes were before 10, 15, or 20 years. Now, there are more mosquitoes than anything else. It was nice and cool; daytime is very hot, so we were sleeping on the roof. And Gurujī used to make mālā. Nearly 18 hours his mālā was active. Even he was talking with the people while his mantra mālā was going on. Gurudev said, "Holy Gurujī, Mahesh, to make a mālā or to meditate is not a job for everyone. Tell someone, ’I will pay you 1000 rupees or 1000 euros per day.’ It is an 8-hour working time." So, eight hours of mantra or meditation will not be able to be done. But you pay a few hundred rupees or a few hundred euros, and they will work hard in the field, or at a building constructing, or this and that, or driving a car. That will be easy for them. Lekin Bhagvān kā nām lenā, to remember God and repeat the name of God, is a very, very rich nourishment. Everyone cannot digest. Slowly, slowly, you have to have a very good digestive system so that you can digest. That’s gyāna gījā, jisko kahte hain gyāna gījā. No, everyone cannot digest. So, I was also sleeping there, young age, and then suddenly I woke up. Gurujī asked me for a glass of water. It was two o’clock in the night. Of course, I like to sleep in the room where Gurujī is sleeping, always, but when, for a few days, I had the freedom to go somewhere, I was happy to sleep somewhere that I could sleep through. And what I noticed, why I am telling you this, is that Mahāmaṇḍalī Swarījī, he was sitting in the Janāḍīr Baṇḍa and doing his Ujjāyī Prāṇāyām. So it means he replaces his sleep through his Ujjāyī Prāṇāyām. That is how the yogīs are doing. Otherwise, if you don’t sleep for a few days or one week, your brain, your skull will lift up. You will see, oh my God, my brain is exploding. So don’t try this. It is said for 14 years Lakṣmaṇa did not sleep when Bhagavān Rāma, Sītā and Lakṣmaṇa were in the forest. For 14 years, he was guarding, but definitely he had these techniques to replace his energy. And this is a yogic technique. So Bhagavān Dīp Nārāyaṇ Mahāprabhujī wrote this bhajan. He explained these yogis who came to Mahāprabhujī, yogī janakī yog nidrā, koī vīralā śānt jan jānī. Yogī janakī yog nidrā, the yogic sleep, only very rare saints or yogis know. Yes, many of you like it, because there is one chapter of Yog Nidrā in our Yoga and Daily Life. According to Bhagavān Dīp Nārāyaṇa and Mahāprabhujī’s bhajan. But you like it because after eating, in the afternoon, you are all relaxing and the teacher is telling you to relax the whole body. Relax the whole body from the toes to the top of the head. Just relax. Let your breath flow as naturally as it is. Do not change the breath rhythm. After 5 to 10 minutes, out of 300 people in the hall, many are doing like this. And I see, because I am teaching this Yoga Nidrā, and the neighbors sit like this. So this becomes then the sleep, but still, when you sleep through the techniques of the Yoga Nidrā, it is good. And after 45 minutes, you get up and you have got so much relaxation. Descending is his own technique, Yog-Nidrā is his own technique. Descending and ascending breath awareness, between navel and throat. Feel the breath. Inhale from the navel to the throat, exhale from the throat to the navel. Many said, "How can you breathe from the stomach first?" First, throat to stomach, and then exhale from the stomach to nose. That is wrong. Breath consciousness is going up from the navel to the throat; the level goes up. When you exhale, the descending of the breath consciousness goes down, and that gives you such a beautiful relaxation. There are many steps of the Yoga Nidrā through Yoga in Daily Life that you have learned. A little bit about Yoga Nidrā is written in our book, also mentioned in our Hidden Powers and Kuṇḍalinī and Chakras book, Yoga Nidrā. So Bhagavān Dīp Nārāyaṇ Mahāprabhujī was making Yoga Nidrā, and these yogīs came and they said, "Gurudev, we thought the saints or nobody should sleep after noon." Mahāprabhujī said, "Yes, you are right." And Mahāprabhujī said, "Sit and tell, come my brother, sit down." And Mahāprabhujī spontaneously, he could check, make the bhajan. Like I am talking, he will just, need not to make any correction. Saraswatī, the goddess of wisdom, is Kāmukānta Kamala Pīṭha. And when the Anāhata Chakra awakens, one becomes a great writer or a great poet. Anāhata Chakra and Kaṇṭha Kamala, these two. When someone gives a lecture, pravacan, what we call pin silent. Pin silent means if you just throw a pin on the floor, it doesn’t make noise. Even you can hear the pin, that is some little pin falling down. Why? Because this is a Saraswatī Kṛpā, it is a blessing of the Saraswatī. It is not that one is talking, but Saraswatī is talking. Aisa mera Satguru andar bole, like that my Gurudev is speaking in me, not me. Who am I to speak? Na ham karta, Prabhudeep karta, Mahā Prabhudeep karta, ek evanam. Many times I told you, the seat where a speaker sits, this gāḍī we call Vyāsa gāḍī. This Vyāsa gāḍī has always a higher position, a higher place. Vyāsa is Bhagavān Vyāsa, great saint, great ṛṣi, trikāla-darśī. And Vyāsa came to know that now, in this Kali Yuga, people will not have enough and good memory and discipline, and all will be lost. And this is the Vyāsa. So, the Bhagavān Vyāsa who dictated the Vedas, and thanks to him that we have them now. But a lot of mantras and a lot of things have disappeared still. That was that time called Śruti and Smṛti. Smṛti is that which you remember, and Śruti is what you heard from your master. That you, how much you can keep the wisdom of your master which is given to you, that is not easy. Negative thinking, negative criticizing, that we know, and we will keep it long with us. But the knowledge and wisdom cannot digest all the time. If one can, one becomes the nurse in our iron banjata. Hey nari is human, and nara in Bhagavān. Vishnu Bhagwān banjata hai, like that, we’re how that we call the saints and Bhagwān. Nurse in our iron went on a good even, Mahāprabhujī said. Vrīlā means rare. The rare sense knows this. Not everyone. That’s Yoga Nidrā. In that sleep, you are still as you are awakened. You awaken, and therefore in yoga nidrā, your yoga in daily life teacher gives you instructions. Relax the whole body. Do not sleep. Just be aware. If sleep comes, don’t fight against the sleep. If sleep comes, let it come. And if it goes, let it come. Just the yoga nidrā. Uṣī nidrā mein, in that yogic sleep, jagrat jānī hai. That is not sleep, that is jāgrat avasthā, jāgrat, suṣupti and svapna. But Gurudev said, Bhagavān Dīp Nārāyaṇa Mahāprabhujī, the sleep of the yogīs is not sleep, that is jāgrat avasthā, awake and alert. Pūṇī rātri mein divā śuganī hai, when we go to sleep loka, the suṣupti avasthā. In that suṣupti avasthā, yogī, divā suṅganī hai. That time the day begins for a yogī, which kind of day to travel into the entire oneself, what you call astral travelling. First you make astral travelling. In your body, each individual phenomenon is endless. Yatha brahmāṇḍe tatha piṇḍe: what is in the universe is within you. So make a journey within thyself, and that’s what we call the self-inquiry meditation, not only "Who am I?" but "How am I?" How is my annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa, and how is my all the different levels of the consciousness? This, where I am, where I remained, where I made a mistake, which diverts me again back. To this Chaurasi, therefore, many, many vidhyās, different kinds of knowledge and science, like in sabse mahān vidhyā jo hai, yoga vidhyā. Yoga vidyā is the greatest vidyā. All vidyās are coming from the yoga-vidyā. And finally, yoga-agni-karma-dagdhani. And through that fire of the yoga, that knowledge, we can burn away all the karmas and jīvanmukta usme bantahe. That time, one becomes a jīvanmukta. So, yogī-janauki-yoga-nidrā-virala-sant-janjani hai. Us nidrā mein jagrat jāne, puni bhajan is long, I will continue tomorrow. I wish you all the best, my dear brothers and sisters. Tomorrow will be a little about dreams, and also we will come to the yoga nidrā. Wish you all the best and good luck. God bless you. Śrīdīp Nārāyaṇa Bhagavān Kī. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Haṁsabhādas Prabhuśaraṇa Parāyaṇam. Haṁsabhādas Prabhuśaraṇa. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. Om Namah Siri Prabhudeep Narayanam Hamsabh Das Prabhu Saran Parayanam Das Prabhu Saran Parayanam Om Namah Siri Prabhu Deepa Narayanam Om Namah Siri Prabhu Deepa Narayanam Hamsabh Das Prabhu, Sharan Parayanam, Sharan Parayanam, Om. Namah Śrī Prabhudī, Nārāyaṇam. Om namah Śrī Prabhudī. Śrī Deep Nārāyaṇ Bhagavān kī, Śrī Śrī Dev Purīṣa Mahādeva kī, Satguru Svāmī Madhavānandajī Bhagavān kī, Sat Kṣaṇatan Dharma kī, Nāhaṁ Karatā Prabhu, Deep Karatā Mahāprabhu, Deepa Kartāhi Kevalaṁ, Śāntiḥ Śāntiḥ...