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Part 1: The Divine Energy Within: Chakras, Kuṇḍalinī, and the Path of Yoga Nidrā Oṁ namo śrī prabhu dīpa nārāyaṇam. Hama śabdāsa prabhu śaraṇ parāyaṇam. Hama śabdāsa prabhu śaraṇ parāyaṇam. Oṁ Namo Śrī Prabhudeep Nārāyaṇam. Namaḥ Śabdhaś Prabhu Śaraṇaparāyaṇam. Namaḥ Śabdhaś Prabhu Śaraṇaparāyaṇam. Namaḥ Śabdhaś. Oṁ Namah Śrī Prabhudeep Nārāyaṇam. Śrī Deep Nārāyaṇ Bhagavān kī, Śrī Śrī Dev Puruṣa Mahādev kī Jai. Good evening, dear sisters and brothers, spiritual seekers, blessed self. Welcome to our satsaṅg. Satsaṅg is the best class for the practice of spirituality as well as for our human health. Every yogī, every great personality of the world, always speaks about harmony, peace, understanding, protection of the environment, good health, and a balanced life. Their company, or listening to their wonderful lectures, is a satsaṅg. No one will talk negatively. Everyone will prepare the best lecture to inspire the people and to prove that we humans can manage, we humans can achieve, we humans are capable, that in this life we should do good for ourselves as well as for the entire world. Here, the subject is hidden powers in humans—those talents which are within us. To activate them means to purify the chakras and awaken the divine Śakti Kuṇḍalinī. When we speak about Śakti, it is always divine. Energy is parallel to consciousness. Energy is all the time acting within our consciousness, but it depends through which color filter you pass the energy—meaning full of compassion, mercy, or anger. Therefore, if we utilize the energy with anger and hate, if we utilize the energy out of our krodha, then this energy is also with us, but that becomes destructive because of our own thinking and own feelings. Otherwise, energy is always divine. Energy is symbolized as a mother, and here mother means the mother is always positive and loving to her children. The consciousness represents the father, which is always looking after and is there for the children, or for the entire creatures, as well as for society and the family. My dear, whatever we are doing, we need the energy. And that’s the prāṇa. When the prāṇa is not there, it’s called dead material. Life is divine, and therefore everyone’s life is divine. Not only humans. Entire life on this earth, or anywhere else, is divine. We have to respect, we adore that energy as divine or cosmic. So chakras, they are a source of energy, meaning we achieve the cosmic energy through our chakra centers. Chakras, which are in our prāṇamayakośa, that’s why they’re called energy centers. All is there as long as the jīvātmā is here. When the jīvātmā is gone, then the entire function stops. It means the jīvātmā is also the center of the prāṇa. Jīvātmā is active only through the prāṇa, comes through prāṇa, and goes through prāṇa. That’s very important. To realize and to balance this śakti in our body, our prāṇa, mind, intellect, consciousness, and to succeed, to solve all inner problems—doesn’t matter what kind of problem is there inside—one of the best techniques is called yoga nidrā. And Yoga Nidrā is also part of Yoga in Daily Life. Bhagavān Dīp Nārāyaṇ Mahāprabhujī’s mantra and Yoga Nidrā. Our beloved Satguru Dev Swāmī Mādhāvanandjī, who came to Mahāprabhujī approximately 1940-41. In that time, bhajan was already sung by Holy Gurujī Mahāprabhujī and his bhaktas, Yoga Nidra. Our Satguru Dev, Swami Madhavānandjī, used to sing beautifully and explain to me the meaning of Yoga Nidrā and how to practice it. As well, there are definitely many other yogīs that practice and teach Yoga Nidrā, because the word Yoga Nidrā is not new. The word Yoga Nidrā is not limited only to Mahāprabhujī’s present life in the last century. But Yoganidrā is described in many yoga literatures, and once Bhagavān Kṛṣṇa was in his room resting, and Arjuna came in, I think, if I am not wrong, then Arjuna or some of his devotees, and said, "Kṛṣṇa, it is already midnight or late, and still, you are awake and you are not sleeping; you are just lying on your bed." And Krishna said, "Yes, this is not my problem." But he said one word, "I cannot sleep. If I sleep, then the entire universe will sleep. I am sleeping, but I am not sleeping, and I am not sleeping, but I am sleeping." He speaks about Yoga Nidrā, and Bhagavān Kṛṣṇa is also known as Yogendra, the king of yoga. And of course, the science of yoga is from Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī, Devapurījī. It means from Sadāśiva Swayambhu, from Śiva. We shall one day speak about the yugas, manvantaras, and kalpas. It is very interesting how the ṛṣis have been counting billions, trillions of years, their knowledge. It is hard to imagine how they were living at that time. There was no civilization like this. There was no comfort like this. Their life was completely one with nature. Maybe they didn’t have shoes like we have. They didn’t have a cloth like we had. Who knows what was before millions of years? And now, scientists cannot understand or explain. At that time, there were living such great thinkers, great saints, or ṛṣis. There were, that is a proof. In ancient times, people did not have so many comforts, so many technologies, but they were happy. Now, humans have got all kinds of machinery, comfort, and all technologies, but still they are not happy. So, as many we create, that many complications are there. Due to this, our health is also suffering. Yoga is the science of body, mind, consciousness, and soul. Yoga is the science of the entire universe. Universe. Yoga Śakti, Bhagavān Kṛṣṇa said, "Arjuna, time to time I manifest it myself through my Yoga Māyā or Yoga Śakti." Yoga is that energy which balances consciousness and the universe. Through the practicing of chakra purifications and awakening of the Kuṇḍalinī, to come to that point of the samādhi, nirvikalpa and savikalpa samādhis, bhāva samādhis, turīya samādhis, there are different kinds of samādhis, but finally it is nirvikalpa samādhi, nirvija samādhi. Very literally, the definition of samādhi is this: where the knowledge, knower, and object—these three merge into oneness. Now, we are, our sūtra, our intellect, our viveka, it is our inner urge. We would like to know. That’s no war, so we are. We would like to know. Through what? That knowledge. What we would like to know is the object. At the time of the nirvikalpa samādhi, all these three merge into oneness. There is neither knower, nor object, nor knowledge, but there is only knowledge. Or there is only the knower, the Ātmā, the Paramātmā, but there is no duality. To know this level of consciousness is not so easy, as I speak very simply. You listen, you find something interesting, but my dear, it is hard work. It’s a hard nut. There was a fox, and that fox went to search for something to eat. The fox came towards the beach, and on the beach there was a beautiful coconut tree, and under the coconut tree a very nice coconut was lying. The fox had very good smelling abilities. He smelled the coconut and now he wanted to eat it, but he couldn’t open it. He went away about 20 meters, and again his nose, in Jñāna Indriyadāna, the nose of the senses, of the smell, again brought him back. Again, he attacks the coconut. He had blood from his gums, but he couldn’t open the coconut. He said, "Oh, leave it." Again, he went away, but after a few meters or a hundred meters, again the smell brings him there. But he couldn’t enjoy the coconut, because this nut is very hard. So one poet said, Rām nām nāriyal hai. The name of God is that coconut. Rām nām nāriyal hai. And this mind is that fox. He has tried to break this to get it, to eat it, but he cannot. He tried to break that nut, but he could not open it. From where does he, or how can he eat or enjoy that coconut? Similarly, without technique, without those abilities, without that knowledge, we also cannot open this nut of the Divine Consciousness. If it would be so easy, the whole world would be Self-realized. And can you imagine everyone is running here, Self-realized one? It will also be something funny, no? And one also said, how funny it is that the Self is searching for the Self. We know that our Self is inside, but we are still searching for our Self. One young mother had her child in her hand, and suddenly she forgot, "Where is my child?" And she is going to the neighbors and knocking on the door. "Do you know where my child is?" And the grandmother said, "My child, daughter, what do you have in your hand?" Oh, yes, it’s my child. Similarly, that child, you may call our ātmā, is within our intellect, but this intellect is a grandmother or that young, young lady, forgotten where it is. But Viveka of the grandmother is saying, "It is with you, just look within thyself." So samādhi, divine consciousness, it only can be experienced, it cannot be explained. A similar small story: there was a beautiful salty lake, the statue. A beautiful statue made out of salt, and now the statue got life inside. And the statue is asking everyone who is coming, "Please, can you tell me how deep is the ocean?" Someone said 100 meters, someone said 20 meters, someone said 1,000 meters. Different places, the sea is more deep or less deep. That answer didn’t like the salty statue. It said, "No, I’m not satisfied. Why are you all talking differently to me? One said 100 meters, two said 200 meters, one said 30 meters. What is that? I am looking for someone who can give me exactly the correct answer." One day, one wise person came, and he started to ask the same question. "Can you tell me, please, sir, how deep is the ocean?" He said, "I cannot tell you." He said, "Why? Everyone gave me an answer, and you, I heard that you are very wise." He said, "Yes, I don’t know if I’m wise or not, but I can advise." Who can advise? Who is the wise? Yes, please. To know exactly how deep the ocean is, without a mirror, heaven is not seen. We say, "Maray binā swarg nahī dikhtā hai." If you want to see heaven, then you have to die. Now we are still in the body, sitting here, and want to enjoy heaven. That’s not possible. Wait, do good karma so you will come to heaven, but be sure that you want to come to heaven. One day you will come there, and maybe you don’t like it. It’s boring. That, "Oh God, what am I doing here? It’s boring." So make sure. The salty statue said, "Yes, please give me advice." So the best would be that you jump in the ocean and find out how deep it is, and I am sitting here. Tell me also how deep is the ocean, statue, the salty statue. Said, "Yes, there is some sense in it." They said, "Okay." If you want to see, if you want to know, then the salty statue jumped in the ocean. And surprisingly, it’s a big surprise that still the salty statue didn’t come out to give us an answer. Many, many people from the navy, from the military, with many, many instruments, underwater boats, they are searching for that salty statue, but they can’t find it. When I was searching for God, He was not here. And now God is here, but I am not here. The street of love is so narrow that two cannot walk together. One is the truth, the reality, only one, Brahman. And as long as you think that, "I want to know," yes, this question will torture you lifelong. This question will irritate you even after life. We are not able to give up our ego. Jīvaṭ hī murdasam reve nahī siddh nahī pīr, swāmī dīp avadhūt avalya mahā vīrān kā vīr. Now, that is also written in the Bible: you have to die to live. This is a pure Vedāntic teaching. "You have to die" means your ego and this thinking that "I am, I, I." As long as this is existing, you cannot have the universal consciousness. Therefore, I would suggest, of course, don’t die, live long, healthy, enjoy your life, but do your sādhanā and preparation that after, when we finish our dharma, our obligation or our duty towards this entire earth, society, nature and creatures, after that, automatically, we will merge into that. So, knower, knowledge, and object, three merge into oneness, that’s samādhi. And that easily, we can prepare ourselves through these chakras and kuṇḍalinī. And there, yoga nidrā is a very safe way. Even meditation can sometimes cause you stress. Because in meditation, we always try to lead the consciousness and control the mind. And Yoga Nidra is something where we don’t force anything, but Sūratā, that our alertness is observing everything, we don’t stop anything. I’m sitting here giving the lecture, many of you are sitting here, the big gate is open, the street is here, how many vehicles are coming, going, coming, and how many people are coming and going? I see them, but I do not attract my attention to them. I am one in myself and with you. Similarly, during meditation, many thoughts will come and thoughts will go, but we only search for what we are doing at present, and we are aware or conscious of this. That’s yogī Janakī, yog nidrā vṛila sandājanī hai. Therefore, rare sense knows many others. It is only taking as deep relaxation. Yoga nidra is also known as an anti-stress technique, and in this modern psychology, someone has developed one technique, and that’s called the autogenic technique. Autogenic technique. That giving hypnotizing to take out from your subconscious, that’s before few decades, this technique was very famous because newly developed. Now also they are doing, but the person who was from France practicing yoga and... From the Yoga Nidra, unfortunately, the technique of Yoga Nidra, he turned into the words of autogenic training. You see how the things are changing. We should have kept the name, but the intellectual... Heritage, in this way we can change it to prove it is mine. So some call it the yogic way of sleep, some call it psychic sleep, and many we call deep relaxation. Many inner problems can be solved as we are entering into our body. There are two ways to do it. Either you can do it sitting, but then you will fall asleep. The best is to do it lying on the back. There also sleep will come. That’s why the nidrā, it is called the yog nidrā, the yogic way of sleep. There we are sleeping, but we are awakened, and we are awakened, but we are sleeping. So, Bīrā Sānt Janjānī Hai, Us Rātrī Mein Divas Uṅganī. In that night of that sleep, sleep is a night. In that night of the sleep, we awake the day; the sun is rising. Which kind of sun? The knowledge, our awareness, our alertness, our sūrat. We have the inner light constantly guiding us. Gurudev said, the light which we see with closed eyes in meditation is not like this physical light. Don’t try to see like these lights. There is no light like this. Our holy Gurujī said, "If you want to see the light like this, then why don’t you open your eyes?" God has given you two beautiful eyes, just see. That’s it. So the light of the knowledge, wisdom is different than this light, where there is no sun and no moon, but still there is a bright light. Everything is illuminated. Prabhu kī amar kahānī hai. Prakāś puñj, or is the light. Amrit ke sagar, that from the ocean of the nectar, what means the immortality. So when we go to Yoga Nidrā, many of you know the technique, I will talk a little bit about the technique. This is also like a Mānasik Pūjā. Yesterday we spoke about Mānasik Pūjā, and many, many bhaktas called me and they said it was wonderful, Swāmījī, thank you. Something became clear: we are longing for something. What to do when we are meditating? And it was a great help. My dear listeners, those who are practitioners of yoga and daily life, or some other yogic techniques in which yoga nidrā is also added, they know. Others may not know. So I will introduce you a little bit to the preparation for the yoga nidrā. When you find the time, it is 45 minutes of yoga nidra time we have. And if you do want to do it in the night, then you have a few hours when you sleep. But best is that you do Yoga Nidrā when you are tired during daytime, or in the morning when you wake up, and then you do it. Evening, if you do the Yoga Nidra before going to sleep, maybe after one hour you will be completely awakened. You have a lot of energy, and now you don’t know what to do. You try to sleep, you take turning left and turning right, and this and that, you can’t sleep. Then you will call me, "Hey Swāmījī, you told me that Yoga Nidrā is the most beautiful thing, and I can’t sleep anymore." Because Yoga Nidrā gave you that kind of deep relaxation which you needed in eight hours, or seven hours, or for six hours. Part 2: The Essence of Ānandāsana and Yoga Nidrā What a beautiful, peaceful 45 minutes. You have it all. We lie down on the ground or on a hard bed, but not with pillows and thick blankets. Otherwise, it is not Yoga Nidrā; it is sleeping. There is one yogic posture we call Ānandāsana. I have changed that name; it is now called Ānandāsana. Behind this, there is a beautiful story. In 1976, a university professor came to me in Vienna—a beautiful city in Austria, a beautiful country with beautiful, very kind people. There are good people everywhere in the world. The professor was about 75 years old, maybe a year or two older. He said, "Mr. Yogī, I would like to practice yoga." I said, "Yes, why not?" But he wanted a private lesson, so I gave him time. Sometimes professors and famous persons do not want to practice with others; that also has its reasons. I gave him time from 10 to 11 in the morning. First, I put him in a relaxation posture. I explained, "Please lie down in Śavāsana." In yoga, every book speaks about Śavāsana. Śava means a dead body. When someone dies, how do we place the body? Straight on the bed, with hands at the sides or placed on the body. Whatever name of the āsana I told him, being a professor, he was writing it down: "This position, this, this..." Then he asked me, "Sir, what does Śavāsana mean?" I said it is a good āsana for relaxing. He said, "Thank you." Then he went to the market and bought a yoga book. In one book, he saw the name Śavāsana explained as the "corpse pose." He began to sweat. He couldn't sleep. Early the next morning, he telephoned me: "Hey, Mr. Yogī!" I said, "Yes, what?" He said, "Why did you teach me how to lie down like a dead man? My problem is that I have a fear of death. Whenever I hear the word 'death,' I am so afraid. And you taught me this! You have put more fear into my subconscious. I came to you to practice yoga because I married a young lady, and there is a big age difference. Someone said yoga makes you young, so I came to you." I said, "Sir, the name is this, but it has a different effect, a different meaning." So from that day, I gave it the name Ānandāsana. It is ānanda—when you can lie down and relax, see how much happiness you get. So the words, the explanation—as I spoke about three weeks ago—are śabdārtha, jñānārtha, and bhāvārtha. The knowledge to translate something: śabda (word for word), jñāna (with knowledge), and bhāva (with inner feelings), according to your culture and your mother tongue. If I translate this word like this, will it have a good effect or not? So, Ānandāsana. In Yoga Nidrā, you lie down, if possible without a pillow. But if you have a neck problem, you can have a small cushion under the neck. Cover yourself with a yoga blanket if you feel cool. Place your hands beside the body, palms open slightly—not completely, but with elbows a little relaxed and hands slightly facing towards your body. Now make sure your telephone, alarm, and doorbell are all off. It is not necessary. Turn them all off. Close your eyes and take three deep inhalations and exhalations. When we breathe deeply, the whole inner system relaxes—the whole trunk of the body, our neck, our legs. Breath is a power, the prāṇa. After these three breaths, try to withdraw yourself from the external world and feel your physical being. Where are you? Say to yourself three times: "Relax, relax, my friend, relax. It is time to relax, relax, relax for the time being. Let me be one with myself." These are the first instructions you give yourself. This means you are relaxing, which should remove physical and mental tension. Tell yourself, tell your mind: "The whole day you have been working, physically and mentally. But now is the time to relax." After that, there is a saṅkalpa, a resolution. Make a saṅkalpa. This means you should know for what purpose you are practicing Yoga Nidrā. If you have no saṅkalpa, then your Yoga Nidrā is like a seed that cannot grow. We need something. Without that saṅkalpa and without proper guidance, it is not good. You will not be successful. There was one Siddha Yogī. His ashram is near the Kailash ashram, where the Madhya Pradesh ashram is. That Siddha Yogī and his disciple were living in the ashram, somewhere in the west or south part of India. One of the bhaktas of that yogī was going on a small boat when suddenly high waves came, and he was in danger. That bhakta began calling, "Gurudev, Gurudev... Gurudev, help me! If you cannot help me in this material ocean to rescue my life, how will you rescue me from the narakī lokas and other lokas? Gurudev, Gurudev!" This is exactly written in the Līlā Amṛta of Mahāprabhujī—how one bhakta was calling, and his chariot was lifted and crossed the river. Now, the interesting point is here. Gurujī was sitting there; a disciple was doing some work. The disciple's name was Nāba. Before, he had another name, but after Gurujī gave him the name Nāba. Gurujī said, "Betā, my son, I am going to my room, and nobody should disturb me. I have to go somewhere to help my bhakta. Do not open the door, and do not disturb me. I am going with my astral body to help my bhakta." He said, "Jokam, Gurudev." Gurujī went into a small room, about eight square meters. He closed the door and sat in samādhi. Within no time, he was invisible, but he saved the bhakta and brought the boat to the shore. Now Gurujī is coming back, but he went in such a hurry that he did not know through which way he went out of the body. So now Gurujī is traveling, making circles around the ashram, trying to figure out how to enter the body again. You know, when there is a lot of fog, an airplane flying around cannot land because the runway is not visible. The bhakta who was sitting there working said, "Gurujī still hasn't come." He closed his eyes and saw Gurujī just circling there. The bhakta said to Gurujī, "Gurujī, Nābhi Maṇḍal"—only one word. Gurujī said, "Yes. Nābhi Maṇḍal means Maṇipūra Cakra. Ah, you went through the Maṇipūra Cakra; enter." And within no time, Gurujī's astral body entered the Nābhi Cakra, and he woke up. Gurujī said to his disciple, "My son, you are my real disciple. From today on, your name will be Nābhajī." Nāba, because of the nābhi. Sorry. So there is an ashram, there is his name, and someone wrote a beautiful book. It is called—not here, that side—yes, here. That book's name is called Bhaktamālā. If any bhakta is listening to me, or if you are here, buy that book. Nowadays, such books are not easy to find, but in some special bookstores you will find Bhaktamālā. Bhaktamālā means a garland (mālā). Every pearl is a bhakta. So, all great saints from those centuries wrote this: how many Siddhas there were, and how this happened. My dear, I am talking now about Yoga Nidrā, what Mahāprabhujī is saying. So when you go into Yoga Nidrā, you should have a saṅkalpa—a very conscious saṅkalpa, of any kind. Many people who couldn't give up alcohol would like to give up alcohol, but they became alcoholic. After every retreat, they go for rehabilitation, come home, go to some society again, and begin to drink again. So make the saṅkalpa that you want to overcome your drinking of alcohol. In saṅkalpa, there should be positive words, not negative. Listen carefully, please; otherwise, you will be like Nābhajī's Gurujī, lost somewhere. Every word in saṅkalpa should be positive. What is negative? The word "not" is negative. So if you say, "I will not drink any more alcohol," now your saṅkalpa is in the negative. But if you say, "I will overcome the habit of drinking alcohol," understand, Nārāyaṇa? Formulate the positive saṅkalpa so it can be easily realized. Repeat it three times: physical, mental, and subtle—sthūla śarīra, mānasika śarīra, and bhautika śarīra. These are three: unconscious, subconscious, and conscious. These three levels are put together so that this vibration or message is passed. You go to Kathmandu, and someone telephones, and the message is passed on the way: at the restaurant, "Mr. So-and-so is coming, please prepare some food," and at another restaurant somewhere, "Please, he is coming," and so on—the message is gone. So, Yoga Nidrā is that technique where you send a message to your entire human phenomena: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, Ānandamaya Kośa. So your saṅkalpa is passed. Why can't we come out of a bad habit? It is our own weakness. That weakness is a psychic problem. Modern psychology tells us all kinds of our weaknesses are our psychic problems. All our problems are our psychic problems. So here, this message goes through and through to develop our willpower. Repeat the saṅkalpa three times, then forget it. Do not repeat it again and again—only three times, then forget it. This is a play of your subconsciousness. After the instructions come again: relax, relax the whole body from the toes to the top of the head, and from the top of the head to the toes. Relax the whole. You have to obtain that cassette or CD from your master. If you do not have one, you can order from Yoga in Daily Life's website. You can order the Yoga Nidrā CD. There are different purposes, and there are many beautiful techniques in this. Now, how many levels are there? First, you prepare: come into your room, lie down comfortably, close your eyes, tell yourself to relax, and take a deep inhale and exhale. Then you withdraw yourself from the external world to come to yourself. Then you repeat the saṅkalpa three times. The next step is that you relax thoroughly—relax the whole body from the toes to the top of the head, and from the top of the head to the toes. The voice of the Master should flow in such a rhythm that you don't feel someone is talking to you; it is you who are talking. That is very important. A teacher can disturb you, and a teacher can lead you. You can say, "Relax from the toes to the top of the head. No tension." Oh God, we will create tension if it's monotone. The next step comes then: time of the inhalation. The whole body is inhaling the cosmic energy, prāṇa. Like a milky light—time of the inhalation. You are inhaling the cosmic energy. And time of the exhalation, you are exhaling all the toxins from the body. All the tension is released. Relax. Relax the whole. Do not speak as an instructor too much. Sometimes teachers keep talking: "Relax, relax, relax the whole body. Relax, feel the energy, relax." Oh God, that person goes with a head full—too much. It is said: a good horse rider will ride the horse in such a way that the horse will hardly feel that someone is sitting on it. You coordinate with the motion. Similarly, you have to coordinate your sūtra with the motion of your breath, your blood circulation, your pulse, or your heartbeat. It is very deep. It is not a one-day technique. Nobody asked me to teach; otherwise, I was here for two months, three months. I could have brought you to a different level of Yoga Nidrā. But all these expert teachers sitting here can teach Yoga Nidrā, relaxation, and energy. Then we concentrate on that cosmic energy, which means that cosmic mother. That is a mother who is nourishing the entire planet or the entire earth. She is like a mother, and we are like a baby. The mother is feeding and nourishing her children with cosmic energy, and that becomes Yoga Nidrā as a healing technique. Many people like to heal diseases through prāṇa and sound. That is called light and sound. That light is the prāṇa, prāṇa śakti. The cosmic mother is taking care of our ātmā, our soul, our body, and she is also taking away all the tensions and disease. When a child comes onto the lap of the parents or a babysitter, it is completely relaxed. We feel as if we are in the lap of the cosmic mother. It is such a beautiful feeling. Then you lead again to the different levels of consciousness and the cakras, and so on. It has it completely. But you should know how to bring that practitioner back to that original level or state of consciousness. This is the technique. That is called the master's technique. And then you have success. Otherwise, many are practicing yoga. Yes, better than nothing. It is good. You can do this. Someone is doing Bhastrikā like this—also okay. Yogīs do Bhastrikā and Kapālabhāti from the abdomen, from the lower part of the stomach, from here. Many are doing it like this. No, that is wrong. So when you ride the horse wrong, then you are suffering and the horse is suffering. So this is a transcendental process of the consciousness: from jāgrat, suṣupti, and svapna back to suṣupti and jāgrata, and memory of all these three levels. Further, the yoga techniques will go. So, Cakra and Kuṇḍalinī—this cakra center is very important. You see now, you can see that when your Yoga Nidrā is successful, then your chart will be like this chart, and all centers are 100% awakened and give you immense energy of prāṇa—Prāṇamaya Kośa, Manomaya Kośa. Your words, your look, your vision become so powerful that everyone feels pleasant in your presence. Yogī Janakī, yoga nidrā virala śānta janjanī. He uṣā nindramā, uṣā nidramā, jāgrat jāne puni rātri me divasa unganī. He yogī Janakī, yoga nidrā virala śānta janjanī. So, my dear, now we have time over. Tomorrow we will continue, and tomorrow will be "Ultra Pūjā." The next line of the bhajan... Wish you all the best. Think about Yoga Nidrā. It is something beautiful, very good, and people like it; people feel very pleasant. The best technique in Yoga in Daily Life classes is Yoga Nidrā. On the day when you don't give Yoga Nidrā, everybody will say, "Why didn't we have Yoga Nidrā? Why don't we have Yoga Nidrā?" In our seminars, when we have a retreat, there is Yoga Nidrā. When the Yoga Nidrā class comes, everyone comes. When āsanas and prāṇāyāma come, some disappear to drink coffee and this and that. It should be a pleasant feeling now. After the end of Yoga Nidrā, you bring the practice back to again repeat your saṅkalpa. Which saṅkalpa? The one you made before. Again, repeat the saṅkalpa, and then slowly become extroverted, and so on. So these are the yogic techniques. Wish you all the best. Maybe many bhaktas or friends looking in different countries, they listen only to "Yoga Nidrā, Yoga Nidrā," but they don't know how to do it. So this is Ānandāsana: relaxation, normal breath, relaxing the whole body. Make your saṅkalpa, feel the energy, and then tomorrow we will come, maybe with an explanation of the technique a little further—the next step. All the best. God bless you, and wish you all the best, dear brothers and sisters. Till tomorrow, as God wills. Wish you good Yoga Nidrā. Oṁ prabhu-dīpa-nirañjana-sabha-dukha-bhañjan, prabhu-dīpa-nirañjana-īśi-mantra se hove-mana-mañjana, īśi-mantra se hove-mana-mañjana, śrī-dīpa-nirañjana-dukha-bhañjan, prabhu-dīpa-nirañjana-sabha-dukha-bhañjan, īśi mantra se hove-mana-mañjana, īśi mantra se hove-mana-mañjana, śrī-dīpa-nirañjana-sabha-dukha-bhañjan. Prabhu-dīpa-nirañjana-sabha-dukha-bha, isi mantra se hove mana mañjana. śrī-dīpa nirañjana, sabha dukha bha. Prabhu-dīpa nirañjana, sabha dukha bha. Esi mantra se hove mana mañjana, hove mana mañjana. Śrī dīpa nirañjana, śabad bhañjana. Prabhu dīpa nirañjana, śabad. Śrīdīp Nārāyaṇ Bhagavān kī, Deveśvar Mahādev kī Jai, Satguru Svāmī Madhavānandjī Bhagavān kī Jai, Satya Sanātana Dharma kī Jai. Om Naḥam Karatā Prabhudīp Karatā, Mahāprabhu Dīpā Kartā Hi Kevalam. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ.