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When we go to sleep, we should surrender all our actions—good or bad—at the lotus feet of the Lord. “Lord of my heart, in Your will I did my best, but I do not know if it was best or not. Through body, through words, and through mind—manasā, vācā, karmaṇā—whatever I did, I surrender to You.” In that moment, our mental tension is released. We offer it to God: “Please take care. It is in Your hands. I am only Your instrument.” At that time we should also say a good prayer. In every language, country, culture, and religion, certain prayers exist. But prayers according to the Vedas, according to Vedic culture, are not only for ourselves. Sarve bhavantu sukhinaḥ—in this thought, all should be happy, not only me. If I pray only about myself, then please forgive me my wrong steps, my wrong thinking. Who are we to judge anyone? Who are we to humiliate anyone? Who are we to find the mistakes in others? Who are we to say, “I know,” and “my knowledge”? It does not matter how much knowledge you have; it is just a tiny dot of a needle. And this knowledge you have is only given to you temporarily. It is not yours. That is Guru Kṛpā. So whatever we do, we are responsible for it. Yet at the same time, we do it, Lord, so that all may be happy. In the Vedas, there is no name of any individual God—only Īśvara, Parameśvara, Maheśvara, only Ātmā, maybe Jīvātmā, and nature, the elements. The main message of the Vedas is to live in harmony with nature. Do not go against nature, otherwise nature will take revenge, and you will suffer the consequences. So here, “the human” means not he or she; there is no gender difference. There is only one Ātmā. Thus the Vedas speak of Parameśvara, who is in each and every creature, in every blade of grass, in every leaf of the trees and plants. Without Him, blossoms cannot come and blossoms cannot open; without Him, color will not come. So this is Sanātana Dharma, which is our life. The Vedas said, “Live in harmony with nature.” And it is right that Gandhijī said, “Nature doesn’t need us; we need nature.” In that sense, the human being is, in one way, only the mind. You know Manu. Manu was the first one, the creator of humans. And here, Manu means the mind. That mind has created this world, and this mind will dissolve this world. When you are born, you create the world, and when you die, the world is gone for you. As long as we do not look within ourselves—who are we and from where do we come?—we are only temporary here, and soon we will go away. Then, for what are we fighting? My land, my country, my culture, my religion—the wars, the killings. Whoever kills will be killed too. And at that time, you can place both bodies near each other. One was killing this one, and the other was killing the other one. And ask them now, “Which country do you want?” Nothing. They only occupy some square meter of land for a while. Reality will come then. So why are we fighting? This is ignorance, this is pride. Kali Yuga is greedy for power, position, and so on. And this Kali Yuga has developed in this intellectual way. People went out of their self, but we have to go within ourselves. Outside, we will not meet God. So in the evening, when we come home, we wash our hands and feet, or we take a shower, and go to the altar, say a prayer or light a lamp, and at the time of sleeping, also surrender our actions. “Thank You, Lord, that You guided me, You protected me. Please accept all my deeds and protect me in my sleep.” You will have beautiful sleep, you will have no tension, there will be no need of sleeping tablets, you will sleep very well. Then, when we get up, we should get up very relaxed, fresh. Only those who go to sleep early can sleep very well and wake up very happy and relaxed. Nature said, Āyurveda said: after sunset, do not eat anything except a glass of water. Some say a glass of milk, but only if milk is available directly from the cow—not the milk that is pesticized from the dairy. There is tamo guṇa in food after sunset. Juice is also food; it is not water. If you follow this, you will wake up in Brahmamuhūrta, before sunrise, very fresh. And there you should listen to a beautiful bhajan prayer: Om Namaḥ Śrī Prabhudī Pāṇarāyaṇam. Om Namaḥ Śrī Prabhudī. Hama saba dāsa prabhu śaraṇa para. Hama tere dāsa prabhu śaraṇa para. Immediately in our cidākāśa, in our whole phenomenon, one feels divine vibration. So when a bhakta wakes up, they remember God. Who wakes up fresh and with good sleep remembers God. And who cannot get up earlier and has tāmasa guṇas, then remembers the coffee. Many would like to have a coffee machine near the night table; everything he or she prepares, only one button has to be pressed. So you turn this side and press the button—so the whole day, tamo guṇa. A bhakta wakes up during Brahmamuhūrta. When Hanumānjī went to Śrī Laṅkā, he wanted to know if there was any spiritual person there, any devotee of Bhagavān, Lord Kṛṣṇa or Rāma. So early in the morning, Hanumānjī was walking slowly through every street. All were snoring; it was beautiful—this is the resonance. Oh my God, this is the resonance of the tiger, or the snake, or the crocodile. But one bhakta woke up early, took a shower, and went to meditate, saying: “Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma; glory to Bhagavān Rāma. Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma, Śrī Rāma, Jaya Rāma, Jaya…” When we say “Rāma,” the whole mouth opens: Rāma, Rāma. Not like that. Rāma. Even when you say Kṛṣṇa, it doesn’t sound like that. Kṛṣṇa is a complicated story—so next time, Kṛṣṇa will come. Hanumānjī was waiting, looking through the window. He said, “This must be a bhakta of my Lord.” And Hanumānjī went into the room and said, “Brother Vibhīṣaṇa, I make praṇām to you. You are a bhakta of my Lord.” Vibhīṣaṇa was the younger brother of Rāvaṇa. Hanumānjī had the dress of a sādhu, and Vibhīṣaṇa said: Moya barosāhe Hanumanta, bina Hari kṛpā mile naī santa. What am I? Great luck. He said, “Vibhīṣaṇa said, ‘Moya barosāhe Hanumanta—I have faith, hope—O Hanumānjī, bina Hari kṛpā mile naī santaḥ. Without the kṛpā, the mercy of God, you cannot meet the saint.’ So, Hanumānjī Mahārāja, I welcome you.” Thus Brahmamuhūrta is a time of the divine, of Brahman. Amṛta Melā is the time of nectar. At that time, when you repeat mantra or bhajan, that resonance remains the whole day and inspires you. Our entire body, all indriyas, all thoughts, everything is tuned in the direction of positive energy. And we said, “Thank You, thank You, my Lord. You protected me the whole night, and You woke me up relaxed, healthy, peaceful. But whatever happened through my sleep, through my dreams—good or bad—I surrender to You. And please, guide each and every step of mine today. May each and every word of mine go through Your mouth. May all my actions be in Your hands. I am Your instrument.” Then, definitely, our day will be very positive. This is the second kind of sādhanā. When we wake up, we say, “I am a human.” Just to be aware: I am a human. We can protect ourselves from many negative energies. A human cannot do like this; anything wrong we do, it is not human. So, one word, one sentence in the morning when we put in our brain—“I am human”—is positive. What makes me human? Not this body, but some human qualities. One who is mentally ill may have a human body but acts like an animal. When one loses human qualities, one gets psychic problems. What makes me human? Find out which qualities are there. You will find them in the hidden powers in humans, which are hidden in you. How do we awaken these qualities? These are beautiful thoughts. They will lead us to perfection. Then we will feel that God is with us, and God is within us. When you think and pray to God, when we think of Him, and pray, and try to see His picture, His statues, then He is with us. But when we feel Him in the heart, then He is within us. So, outside and inside. Outside, He is a separate person; inside, He is one with us, so it merges within ourself. At that time, what we call, we realize viveka. Viveka tells, “Satyaṃ brahma, jagat mithyā.” Brahman is the truth; the world is temporary, unreal. But how to get rid of this suffering? Vairāgya. Pure vairāgya is that all kinds of joy from the mortal world up to Brahmaloka are tasteless. As Holī Gurujī said: Ātavahihove mokṣa tumara, Ātavahihove mokṣa tumara sādhanācāra. (Vairāgya alone will grant liberation; vairāgya is the essence of sādhanā.) Without vairāgya, we cannot come further. But vairāgya should not be temporary. There are many different kinds of vairāgya. One is called “graveyard vairāgya.” When you go to a funeral, your best friend has died, or a family member. At that time, we all think, “What is the sense of life? Everything is gone. A person cannot take anything with them.” That is a vairāgya. But as soon as you come out of the graveyard, you go home. In Europe, it’s a different tradition: you invite them to the pub, give them bread and drink. In India, it’s different. After the funeral, you go and wash yourself, you go home to change your clothes, and then a few people come together and offer food to the victim’s family, and ask them, “Please eat something.” So, different traditions, but when they come back, vairāgya is gone. When you are sitting here, “Oh yes, really, what Swāmījī said, yes, really, I am a human.” And when you take the car, and someone overtakes quickly, you will say, “This is stupid.” That’s it. To maintain vairāgya is not easy, but vairāgya is the way. And Mahāprabhujī said nicely, how to maintain vairāgya, how to get vairāgya. You know, there is endless treasure in the bhajans of Mahāprabhujī, Gurujī, Brahmanandjī, and the disciples of Mahāprabhujī—Śivānandjī, Lalanandjī. Mahāprabhujī said about vairāgya: Bina satsaṅga nailagy vajankoram… (Without satsaṅga, vairāgya does not come.) Vairāgya? No, without satsaṅga, no vairāgya. There is a beautiful story about vairāgya, but many people are waiting; that 11 o’clock is goodbye. After vairāgya comes saṭsampatti: six treasures which lie within ourselves. We are so rich. Who said you are poor? You are not poor. God gave us everything: hands, legs, eyes, bread, everything. How can you say you are poor? Karma se poor, vicāra se poor—you are poor through your karma and through your thinking. So think that you are rich. Once, they were interviewing people to make a little documentary, asking, “How happy are you? Are you poor? Are you rich?” One man said, “I am the richest person in the whole world.” He said, “Oh, what have you? All the banks of the world belong to me. All the factories and companies belong to me. All the mines of gold and metals belong to me. All the precious stones belong to me. Not only this, the whole world belongs to me. I am so rich. And I sleep so peacefully, because I am a good organizer—very good, managing director. I gave all the work to the people to do, and I am happy, relaxing. Do you want to know more?” The person said, “Thank you. So, why do you think you are poor?” Think always happy, and when you think that you are rich, this is a very secret saṅkalpa. Saṅkalpa comes true. So say before going to sleep, “Joseph, you are the richest one.” And Joseph smiles and sleeps peacefully. Yes, this is saṅkalpa. You will be rich. So, Joseph will not be unhappy then. “So, Joseph, you are the richest one.” And he will say, “Yes, Natasha, thank you. My richness belongs to you.” Positive thinking. So, what do we think? Śraddhā, aura, titikṣā, karuṇāprati, samādhāna, vicāra—these are the six treasures within us. Actually, śama, dama, śraddhā, titikṣā, uparati, and samādhāna: these are the six treasures. Though we have all this richness within us, constantly there is a longing. It is called mumukṣutva: “O Lord Gurudev, when will I be liberated from this troublesome world?” That’s it. And the last, Guru kṛpā hi kevalam—through the kṛpā of Gurudev alone. So, tyāga, renunciation; vairāgya, stay above; endure desires, pain, longing, anything—enduring. Viveka: the reality, truth is Ātmā. So try to love your Ātmā, take care of the Ātmā, and samādhi, śraddhā, titikṣā—this is your richness. Renunciation, enduring, viveka—these are all qualities of vairāgya. Vairāgya, tyāga, tapasyā: these are all divine instructions, words given by the saints who made experiments in reality. They tested them many, many times, then gave them to us. So, to declare and realize who the philosopher is, it has to be proved by many. That’s it. There are some who are called self-made masters. Mentally, they think like that. In a colony where people live, in a residential area, at one o’clock in the night, one man, a self-made professor, was screaming in the street, making noise. People woke up; they were a little civilized. If he were in some other country, they would give him treatment. So they called the police, and the blue lights came, and he was still shouting. The police said, “What are you doing?” “Oh, sir, I’m hunting elephants.” The police said, “Where are the elephants?” He said, “They are not here. I hunted them. If I do not shout, they will be here. So please, you should also shout, not just your horn—what you call the siren. A siren doesn’t cost energy; you should scream.” So it’s like that. So, my dear, all these techniques, the philosophy, the yoga, were researched by many, many holy saints. And they all agree. So what is the reality? In the end, nothing will remain. Therefore, simply come to thyself. That is the best. After that, we all come to one state of mind. And that’s called nivṛtti. Nivṛtti means “done.” When everything is finished, you sit down and relax. As long as a housewife has work, she is working in the kitchen—cooking, cleaning, ironing. When everything is done, she makes bread dough, puts it in with the buttons, and automatically in the morning there will be nice, warm bread. Everything is done. She says, “Ah, finished.” And she takes some needles and makes like this to relax. The husband puts on the television. That’s it. They are both relaxed. Parāvṛtti, vṛtti—you know what is a vṛtti? Yogaś citta vṛtti nirodhaḥ. As long as our vṛtti is in the outer world, we cannot rest, we cannot meditate. So, pravṛtti and nivṛtti. Nivṛtti means yoga, citta vṛtti nirodhaḥ. It is all controlled, all realized. Āsana is good, prāṇāyāma is good. Āsana, prāṇāyāma, yoga keep our body healthy. But finally, our personal mantra and meditation. Meditation is the way. So we wish you all the best, a very good journey, and see you again soon in the summer program. There will be some mini-programs. You are welcome. And let us make the International Day of Yoga very successful. I-D-Y: “I” means International, “D” means Day, “Y” means Yoga. That is our I-D. Ahaṃ Brahmāsmi—I am Ātmā. So please give free lessons on that day in many, many places, and immediately, on the same day, give the message to our National Center. The National Center must immediately write the figure: how many places and how many people. And send it to the Fellowship, and the same night the Fellowship should forward it to all the embassies. You have to send it to the Indian embassies in your country, and we will forward it. The Fellowship will forward it to India and keep it in our record. That’s it. And we will have a prayer on that day. I will have a webcast, and we will see. So, we will have a logo: Yoga and Daily Life, I-D-Y, instead of an idol. I-D-Y. So, thank you, and wish you a good journey. And you know, the highest point of our seminars: the silence of our children. How beautiful they are, how silent they are. You think there are no children? There are many children. And if the children are many, Swāmījī also has many chocolates. So now they can come under 18. So now you can see in the webcast all of our children. Try to open your hands. Okay.