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A beautiful good evening to everybody. Blessings are coming to you today, especially from our beautiful divine ashram, Mahāprabhū Dīpa Satsaṅga Foundation. Today is the 5th of August. Beautiful weather, beautiful light, good air. What more could we want? The third day of our advanced teacher training has already finished. You are all yoga teachers in daily life, and many of you have been practicing for nearly 40 years—not less. It is the fifth decade. Yoga in Daily Life was introduced in Europe, especially in Czechoslovakia. The message of yoga around the world is more than 200 years old. Many great yogīs have traveled. After the First or Second World War, the government changed for good. At that time, Czechoslovakia had a different government. Little yogīs and swāmīs traveled here. I don’t know if people were afraid, but I can tell you that people were very, very kind and nice—more than now, especially the government. They were always very happy and respectful. After each visit, they told me, “Lord Swami Maheshwarananda, do you have any problems?” I always had an official invitation as a state guest. From that time, many of our best yoga and life teachers, or bhaktas, are here. They thought the government was against spirituality, but not at all. They were against fanaticism. We had mantra initiations. Some people came on government duty to see what Swāmījī was doing, and they are even now the best bhaktas. They asked nicely for consultation and said we could sit under the tree to see my passport and other things. Sometimes they asked, “Can I have a mantra?” I said I would think about it and told them to keep coming. It was like that. I never had any problem. We gave mantra, had satsaṅgī, had prayers, and talked a lot about spirituality. Nature was beautiful, and everywhere you could go, there was no problem—no thieves, nothing. Now it is also very good. Yoga in Daily Life, not only in this country but in many countries in the world, has a system that is five decades old—not only surviving but developing and multiplying. Many times, people ask me if we can change a little to be more like bodybuilding or have more movements so we will have more people. I said, “I am not for more people, but I am for the serious people who really love their life and would like to be healthy and have spiritual development.” The same lectures I am giving now. This system is something, and thanks to you, all of you understood and realized its value. That is why you are all teachers and teaching further. Problems are there. Sometimes people begin to dream and say, “Well, in a dream, Swāmījī told me that I must divorce you.” Now Swāmījī is guilty. If I were to tell you why I should come in a dream, I could tell you now while I am still alive. Sometimes Swāmījī is speaking in me. My words are Guru Vākya because of Swāmījī. When there are so many thousands of people, some have different expectations. It ends like the fox said, “The grapes are too sour.” So many people try to change the techniques, but we should keep to our quality. Today I would like to again introduce or read the translated Mahāprabhujī’s very beautiful bhajan about Yoga Nidrā. You know Yoga Nidrā is one of our parts of the meditations, second for relaxations, and deep is called Yoga Nidrā. In Kathu Ashram, a few sādhus came, and Mahāprabhujī was in his room resting. The sādhus said, “What kind of sādhu is Mahāprabhujī? Daytime, he’s sleeping.” When you take sannyāsa dīkṣā, for 24 years you are not allowed to sleep during the daytime. If you do, you break the inner rules. So daytime, it is only a kind of yoga nidrā. They were talking outside under the banyan tree, and Mahāprabhujī got up and called them. He said, “Yes, I am also sleeping, but not that sleep which you think. Do you know Yoga Nidrā?” They said, “We have heard of it, but we do not know it.” Mahāprabhujī, you know, he is like Holī Gurujī immediately. He can talk or make a bhajan or a beautiful poem. Some people think that Yoga Nidra Swamiji is also teaching Yoga Nidra and Prāṇāyāma with Yoga Nidra. Yes, that’s true, but not like you think. That means you failed to do yoga nidra. So prāṇāyāma, yoga nidrā is—and this I never taught you—neither Mahāprabhujī’s evidence from his book. So yoga nidrā is fine relaxation. Yes, awareness of the breath, not concentration of the breath. Awareness and concentration are two. When you use the word concentration during relaxation, then you are giving them a job, a work. Now you concentrate—that is not relaxation. Be aware. Awareness and concentration are two. Yoga Nidra is the sleep of the yogīs. It is said we cannot see the sun moving, but we can see the sun rising, the sun all over, midday, the sun setting. But we do not see the speed. Now, is the sun moving, or is the earth moving? We have to believe what the satellite says. Nothing remains for us other than this. We do not know if heaven exists or not. With this consciousness, we were still not in heaven. With this awareness, we were not in heaven. One disciple comes to the master and tells the master, “Can you show me heaven?” He said, “Definitely. How? To see heaven, you have to die. Then you will see if you come to heaven.” The Master knows that after death, he cannot come back and say it was wrong. So if the earth is moving or the sun is moving, something is moving. Our research: sūraj ko chalta na dekha—we did not see the sun moving. But tī dekhi na vail—and we did not see the growing of the vine or tree. We do not see the speed, but it is growing. Yogī ko bhastā na dekhā—and I did not see the yogī who is meditating and praying. This is the game of nature. It means 24 hours the yogī is practicing. That is why I call it yoga in daily life. So sleep, normal sleep, and yog-nidrā sleep is a kind of meditation. We get more fresh, more oxygen, and everything through yog-nidrā. But do not make yog-nidrā in the evening while going to sleep because after one and a half hours, two hours, you will wake up. Then you cannot sleep because you do not need to, but still you are lying in the bed and would like to sleep. So it is not advised to practice yoga nidrā while going to sleep in the evening. The yoga teacher should be very alert, aware, and careful. My dear, this is a very serious point. For example, go in the street, and someone comes and says, “How are you?” And he says, “Now lie down and close your eyes.” My God, why? No. You tell someone to lie down and relax. Okay, maybe he or she will do it. But you should close the eyes? No chance. It needs confidence, a trust. So when our practitioners come to our class of free will, they do believe, they do trust you, and you tell them, “Lie down and relax, and please close your eyes.” That will have a great effect. Therefore, be careful. For your own fantasy, to create some visions in your mind, and you give them instructions—maybe they will be confused or have a problem, go home, and be afraid to sleep because you said, “Now feel that you are levitating.” Now a person comes home: “I cannot sleep. If I levitate and I sleep, I will fall down.” So, did you levitate sometime? Only those instructions are accepted in Yoga in Daily Life which are experienced. But relaxing, beautiful nature, mountains—this is to put your thoughts in a good way, and the restless stress from our mind is released. So, okay, āsana, prāṇāyāma—how you are doing, do it. What can happen? More than breaking bones. Nowadays, good technology. Immediately they sew it and put a new thing on it and go home. Such a workshop is everywhere here. Is this how the economy can grow? But if something inwardly changes, how are you going to change? Therefore, it does not matter: āsanas, prāṇāyāmas, bandhas, mudrās, cakras, kuṇḍalinī, meditation, concentrations, yoga, nidrā. This is what you are here to know again and to learn what to instruct and what not to instruct. And that is what you all have been doing carefully. That is why you are successful. Our Yoga in Daily Life teachers, 99%, do not teach for commercial things. They render their service for the well-being of human health. Of course, wherever you are teaching, you have center ashrams which need rent, maintenance costs, electricity, and many things. So we are not charging for your class. The class is free of charge everywhere. But we are charging the cost of all that is involved for our classes. And we all do it as humanitarian work. So, thanks to you, you know this, and you are doing. But sometimes if money comes in your pocket, do not keep it long in the pocket. Go to the bank and put it in. Also, our center managers in every country are those managers who are working with the heart. It is not that we would like to earn money, but we do charge because we have to buy a new center and repair our present center. Rooms should be spacious, nice, clean, with good colors, wall wash, good blankets, and a pure and clean atmosphere. And do not chew gum while teaching. I saw many teachers who were sitting there and chewing gum. This is karma from a past life, being a deer, a rabbit, or a cow. Something is left that we are completing in this life. So if the chewing gum is there, the mantra and God’s name are not there. God is also afraid that you have good, strong teeth. He will think, “He will chew me.” Therefore, mukh me rām, hāth me kām—in mouth, God’s name; in hands, work. Na’haṁ kartā Prabhudeep kartā, Mahāprabhudeep kartā—he came. So some plays like I am already a master. They sit nicely in front of yogī people, nice shawl, sitting like a master. “Now you do this, you do this.” My God, even I do not tell people. That is called the self-made master. And when the requirement is not fulfilled, then troubles are there. So, one main key word is this key point in this: what we want to achieve will be through Mahāprabhujī’s kṛpā. The rest, we have what we are doing. So you are the glory of Yoga in Daily Life. I am proud of you. I am thankful to you. I am serving you. I am not governing or instructing you. I am a disciple and messenger, a postman. So this is the science which I told you from Ālakpurījī till here. Do not mix any techniques. And when you are not sure, ask me. Someone said it is very secret: “Swamiji told only me, and told me, ‘Do not tell anybody.’” It will not last long. Everyone knows. And I asked, I told you, do not tell anybody. He said, “I can say honestly, I did not tell anybody.” But I told everybody. Such information spreads so quickly. I told them during the yajña, I will renounce and sit in my nice hut and pray for all of your success. So I will retire. And now, everywhere, people, you know, Swāmījī will retire now. Yes, he is tired, and now he will retire. It means work more. But nobody told what Swamijī tells in the lectures, wisdom. So anything comes to you, just tell me, “Should we do this or not?” That is it. That is why we are all here as brothers and sisters, and now we have found the roots of our spirituality and our spiritual destination, to our spiritual aim, the roots from Alakpurījī. So Bhagavān Śrī Dīpānanda Mahāprabhujī is saying about yog-nidrā. Mahāprabhujī says about Yoga Nidrā: Yogī Janakī Yog Nidrā Virla Sant Jan Janī. “Yogī Janakī Yog Nidrā” means the Yog Nidrā of the Yogīs. Yoga Nidrā Yoginu Virla Sant Jan Janī. “Virla” means rare. “Sant” is the Sant, the Sādhu. “Sant” is the saint. “Jan” means the person. “Janī” means to come to know. So where are they who understand the sleep of yogis? Yogī Janak je yoga nidrā. They are not going to sleep. In that yoga nidrā, we think they are sleeping, but they are jāgrat, they are fully awakened. Pūṇī rātri me devā suṅganī he—in the night they let go of the sun; for them night is the day. Ulta nen nen are eyes. Our eye, ulta means you now turn your vision inside, means from extrovert to the introvert, from external world to your inner world. There is no end, no beginning, no foundation, no solid place. Sunmi sen, sahaj—sahaj means now here, the bed, where you are lying, sleeping. So you are sleeping in śūnyākāśa, empty space. We can only open our eyes and see. Our teacher is sleeping there. In śūnyakāś is only śūnyadṛṣṭi. Sunyachetana can go, so not this physical body. This is our astral being. The bed is there. Because in śūnyākāśa, there are no more dangers, no worries, no noise, no traffic. Aeroplanes are down, very down, and so it is nirālam. Nirālam means without any external help, not supported on anything. There is a very natural air condition. Paṅkā means the fan. So what a beautiful, very pleasant atmosphere. Nirālaṅka paṅka chale, puni chet sun selanī he. This is the evidence of your cetanā, your awareness, through the yog-nidrā. Ulta phool khilyā hai sanmuk, lakhi uraḍ muk banī hai. Now, the flower, the blossom, has opened in the other direction. The chakras, all chakras are like this. Mūlādhāra is like that. Ultapul, that opens upwards. You see in front of you all your chakras: Lākhī, Uraḍ, Muk, Bānī. And that you realize in Urad. Urad is breath. Āra Uraḍ. Āra means inhalation. Uraḍ means exhalation. Āra Uraḍ. This is called ascending and descending breath, Āra Uraḍ. There in this breath, you can hear that beautiful, wonderful words or sound, and in this breath, you can hear a beautiful sound. Now, turīya, the level of consciousness called turīya, is above the three: past, present, and future. So your connection is like a wire. What we call the wireless, such information comes from the entire universe. And there, anirādhāra ādhāra. Ādhāra means no ādhāra. Ādhāra is the solid place. Nirādhāra is just in the space. And nirādhāra ādhāra, ādhāra means the solid place. So it is something that is in the space, without the solid basis. It is the gañjanī of the ādhāra, which we do not know. Now we come to know what that is. Sunme suraj anant uga, kudrat kala pisanye sunme. Sunme means in that śūnyākāś, in that empty space. Sunme suraj anant uga. Anant means endless sunrise is there. So much light, there is no darkness. Here we have light when the sun rises, and when the sun sets, then again dark. People went with the satellite, and they said in one day they saw more than 15 times the sun rising. They said they saw the sun rise fifteen times in one day. So high up. They were so high up. But that one is beyond this sun system. Now I realize what is the miracle of this creation, this kudrat, this nature, or whatever we call it, or you can say the mystery of the universe beyond our imagination. Properly, they know, they realize. Therefore, we are everyday singing. That is why we sing it every day. Chet, chet, abhijīvāgya, avasarjāve re, guru samajāve re. Chet, cetanā. Chetana. We are all sleeping. We all sleep. It is a sleep of ignorance. So they are chetan, who could go through yoga nidrā to the chetan world. So ulta kamal khola chetan puruṣ jānī hai. Other takt par aap viraje nit nirvāṇī hai. And they are sitting on the holy seat, which is in the space. It has no base down, no other support, no ādhāra. Even our Earth is an ādhāra. No one is supporting Earth except the Śeṣanāga, but the Śeṣanāga is also supported by something: also Earth, or water, or that gravity. But after that, even the water we can see from down. Why does not the ocean fall down anywhere? So, thanks to God, that water cannot go away. All the time, circulating around the earth, filtering the water, the ghost ocean comes up, the ghost ocean comes up, water circulation. Other Thakparata Viraja, he sits on that āsana. Nirbāṇī, and this is day by day, every day, new knowledge, new explanation. Nirbāṇī without word, bāṇī is the words. Nirbāṇī without word, that is why Mahāprabhujī is in one photo with a mudra. This mudra has many, many meanings. But do not make yourself this mudra and photo. You will be in trouble. Guruvākya. Yes? We should not imitate Mahāprabhujī. So many people, they try to make a photo and sit in meditation like this. A lot of people, when they take pictures, try to look like this. But it is just a little thing on the stage. Noor is a word from Urdu. Reflections, signs of your face, your spirituality. You look eye to eye. Nur milio chilkeme, chilio sunce tar chalani he. What a beautiful play. Within no time. V okamžení. In this divine light of God and your light, merging. Śānt tant heran jan lago surta agam garjani he. Shant tant those sense of that element, that quality, consciousness, in their cetanā, begins to practice sumaraṇ. That time, your surta, surta means your awareness being one, alert. Surta is a beautiful word; many bhajans use this word, surta surta. And nidra, nidra is sleep, and surta is awakened. Nidra goes to that house where there is no bhakti to God. Two are awakened: yogī and rogī. Yogī is a yogī, and rogī is an ill person. “Cannot sleep whole night. Please, when doctor will come? Please call doctor. So much pain. You cannot sleep.” Similarly, the bhakti, they have inner pain. When God comes, when God will be realized, that is beautiful. But do not do this. Now do not think that I will not sleep all night. I will not sleep. Then you go working. I will not sleep. You come home. I will not sleep. Next day, you drive it home, work, and you will not sleep. And suddenly, the eyelids go down. Accident. Microsleep. So, do not quit your sleep. But in yoga nidrā, then you can have that fresh energy. Many people tell me, “Swamiji, are you not tired?” So much traveling, so much talking. And I can tell you, when I am giving satsaṅg, I have a high level of energy because this is sumaraṇ, bhajan, bhakti, emotion. So, yoga nidrā, do yoga nidrā. Go to sleep with such a technique, the Yoga Nidrā. Otherwise, after two hours, you are fresh. And you can go for walking or window shopping. Wherever you look, there is pure consciousness, and there is no more evil eye. Wherever I look, there is śūnya. Cetan. Inside Cetana. So in this śūnyakāśa, empty space, I see the Cetan. Who is Cetan? Ātmā. So then you see the ātma jñāna is there, so you become a nice ātma jñānī. In that śūnyākāś. That is something beautiful. And in that is the beauty. Wherever I see, there is only the śūnyākāś and cetan, the soul is the soul. Had he been doing that, payo puruṣ purāṇī he, without limitation, without border, from border to limit to limitless, from limitation to the unlimited. I was talking and talking only. I was only speaking and speaking. But now, payā puruṣa purāṇī he, now I found that Puruṣa, Ātmā, Purāṇī means eternal, from the beginning. Uṣ puruṣ se sen milāve mukh batlāve bānī he. You should now gaze your eyes to that puruṣa. That is something. That is something. Thank you, Mahāprabhujī. Děkuju, Mahāprabhujī. Uṣ puruṣ se sen milāve. Now you give your indication. You are saying your attention, awareness, your gaze, is to that Chetan Puruṣa, and who is that? Ātmā, ātmā to ātmā, what a beautiful joy. You know that Yedin Bhajan? How long I was wandering here and there, many, many lives, yugas, vanvantras, kalpas. I was unmarried; I was a virgin. zůstala sem panou, because I did not find my real husband. This Śruti is feministic. Ātmā is masculine. So this is a dialogue of Śruti to the Ātmā. Kei kalpa māmabhītyājī, many, many kalpas passed. Par puršankesat, on the wrong persons. He was not my husband. Kei kalp māmabhītyājī, I was concentrating here, there, there. I never looked to that Parameśvara. So when you find this, then you are free. Become one. Then all the wisdom will come to you. This is also a beautiful Urdu word. Kar means do it. Didar means darśan. Kar didār nūr jab darsī. Oh, look at that nūr, the sign of God. Bala bhak mil jñānī he. Blessed and fortunate are we that we can have this dīdār. It is a beautiful bhajan. It can be a morning raga. This is by one great saint from Gujarat. He said, “Surat dekhi apriyo guransha, oh my Gurudev, now I saw your face, I saw your light. I do not like anybody else.” Which surat, Gurudev? What Gurudev? That Ātmā. So this is a great wisdom, knowledge, light, realization. Mahāprabhujī gave, within no time, to the sādhus. So Mahāprabhujī said, “Śaṅkara Svāmī Antaryāmī Yoga Kālā Janjanīhe.” Śaṅkara, the Śiva, Śaṅkara Śiva Antaryāmī, the Lord within us, Antaryāmī, the Lord within us, Yoga Kālā Janjanīhe. He realized this yoga science of your Kālā, the miracle. Realized this yoga science, this miracle. And they gave us. And gave us Śrī Kṛṣṇa Saccā Sanyāsī Gītā, the real Sanyāsī Kṛṣṇa. And he talks about this Yoga, Yoga Nidrā in Gītā, or Ananta Ṛṣi Sabgavī. And many, many endless, numerous Ṛṣis are singing this glory of the Yoga. Anantaṛṣi sabhgāve samje sojan rehenīhe. Those who understand this will realize, will get everything in this. Alakpuri dandī sannyāsī ultī kalā pehacānī hai. Alakpurījī dandī sannyāsī, the sannyāsī, the ṛṣī, dandī means who has the dandī in the hand, dharmadaṇḍa. Ālaka purī dandī sannyāsī ultī kalā pahacānī hai, so he realized and gave this miracle, the kalā, the līlā, which is opposite to the worldly līlā. So he realized it and gave us this līlā, which is the opposite of the world’s līlā. Śrī Dev Purīṣa Avadhūta Avalīya. And therefore Dev Purīṣa has the title of Avadhūta. And therefore Dev Purīṣa has the title of Avadhūta. Avadhūta. Avadhūta is the name of Śiva. So I told you, in 1965, in the cave of Bhagavān Dattātreya, Guru Śikhar in Mount Abu, I was a very young boy. Of course, in 1965 I was young. I was not still so old that I had no beard. With Guruji, and we slept. We stayed overnight in that cave. And the next day, the director of that center, or cave, whatever you call it, and the next morning, the one who was in the cave, he had it under his care. Swamiji is sleeping, yoga nidra. He said to Guruji, “This is abunat.” So Gurujī said, “He is a little child, he is a student.” Man said, “It does not matter. I have seen him.” So I call him Abunād Abadhūta. So Śrīdeva Purī, Abhidhūta Avaliya, our village is very big, great. So there is one page missing. Begin new bhajan. Yeah, and then? Yeah, but that is missing here. So, anyhow, that is like this: who will understand? That understands Guru Kṛpā. And that will be realized. So there is such a richness of wisdom in each bhajan of Mahāprabhujī, in each bhajan of Gurujī, that is evidence of the reality, the truth. Deepnayan Bhagwan Devīśwar Mahādeva Mādhava Kṛṣṇa Bhagwan Sat Sanātana Dharma Kī Jai.