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Śrī Dīpnāreyam Bhagavān Kī Jai, Swāmī. Śivānanda Gurudeva Kī Jai, Sai. Maheśvara Nānjī Viśva Gurudeva Kī Jai. Śrī Guru, Mahātmā, Paramātmā, Mahātmā. Śoṭamakha Jagakehantaryam Cara Acara Kī Ātmā. Ābu Chara Chara Kī Ātmā. Śrī Ātmā Paramātmā. Om Ātmā Otama Ābu Mātmā. Chara charkī ātmā, chara charkī ātmā se pratitho adhyātma. Prabhu pratitho adhyātma nirdhāra ho ādhāra. O ho, esah ho avi chal ātmā. Eṣaḥ ho avi chal ātmā Mahātmā. Uśotama Abumātmā. Sak jag ke antyamī. Chara chara kī ātmā Chara kihyā sevemā sarjī sākṣī śudahmā. Sākṣī śuddhātmā mātmā mahātmā, śrot prabhu mahātmā śrotama. Jag ke añjana cāra cāra kihyā, svāhā-mukha-svarūpa-sejahadhyātmā, svāhā-mukha-svarūpa-sejahadhyātmā. Svāhā-mukha-svarūpa-sejahadhyātma. Svaha-mukha-svarūpa-sejahadhyātma. Svaha-mukha-svarūpa-sejahadhyātma. Very nice. Thank you. One bhajan more. Very nice bhajan singing, very nice stuti singing, best. So let’s come back to the prāṇa. In reality, prāṇa is prāṇa. You cannot replace the prāṇa. Therefore, we have to accept the prāṇa. Water is water, but which kind of quality is coming there, what is mixing inside, that is different. So the awakening of the consciousness means the awakening of the entire chakras, all abilities, everything. Consciousness is very wide, but whether you are aware of that or not. So consciousness is a consciousness. We cannot manipulate it, we cannot mix something and change the consciousness. When we have divided, in our present level of the consciousness, into three categories. And these three are compared with the three levels of our being. First, it is called jagrata. Jagrata means awaken. Now, we all here sitting, we are all awakened, and we take the knowledge or impression of the extra world, so we are aware. We see the objects coming and going. We see the object as trees. We see the sky, clouds, so we are awakened now. This jagrat avasthā also is... There are two kinds of jāgrata. One is this general: we wake up and we are aware. And second, Jagratā is called Self-Realization. That’s called Ātmā Anubhūti. We know everything about the ātmā, and we have the knowledge of the ātmā. Jagrata is a knowledge, with knowledge. So now, we have the knowledge. We know what we should do, what we should not do. And this, there is awareness with it. So it is said, ten people are sleeping in one dormitory, and out of the ten, one is awakened; others are sleeping deep. That is a jagrat, awakened. And now some dangerous animal comes and will bite everyone. Because all are sleeping. Well, but one out of ten is awakened. And then one sees that a very dangerous animal comes. So the awakened one will awaken everyone. And said, "Hey, get up, something dangerous is coming." And so, all nine will wake up. Now, they can save their life. So, one awakened can awake all, and if all are sleeping, then all will be dying. So that one who has that second level of the awareness through the practice of yoga, kriyā, prayer, karma, bhakti, jñāna, rāja, etc. All different kinds of yoga practice and guru kṛpā, so that is the jāgrata, awakened, self-realized. The second is called suṣupti, and suṣupti means sleeping. So, in 24 hours, we also sleep for some hours. Sleep is very, very important to keep our body balanced and relaxed. And digest all the impressions from the jāgratī, the awakened state. We are sleeping very deep, very deep, but still we are aware that we are sleeping. There is some level of consciousness, awareness that I am sleeping. If it’s a dead body, then we won’t say they’re in the body, that I’ve died. Now I am separate from the body; I am liberated. Now, the practicing of the Ātmanābhūti, or self-realization, gives a special awareness or attention—concentration—to these three levels of the consciousness. So, now this is a question for all of us. And we all should know, or you know, it can be, who am I to judge you, and who don’t know. And this is the difference between the self-realized, the higher consciousness, and the normal consciousness, the lower consciousness. So we are aware that we are tired, and we are going to sleep. This we all know, and sleep doesn’t need a bed, a comfortable bed. When you are really sleepy, even when you sleep in an airplane, in the sitting position, or in the car, sitting in the back, as a driver, you don’t sleep, or sitting in the field somewhere, or in the park, you are sleeping. Sleep comes everywhere. Sleep doesn’t see if it’s a bed, or if you are sitting somewhere on the beach. What needs a bed is our habit, the comfortable. Sleep says, "It doesn’t matter if I’m comfortable or not, I will come." So death will come; it doesn’t matter in which condition we are. But the question is this, that is how we crossed the border between sleep and awakening. That is very gentle, that is very beautiful, without any pain, nothing. Just from awakening, we fell asleep. As long as we did not sleep, either pillow is not good, bed is not good. Window is open, called, "Are we close the window?" I did not drink the water, so they’ll see the wave. I had to get up many, many. Big shape is there, I mean, I’m awesome cash or click shape of one name you up, and I keep coming as I need. What I took as a block, what he did, one for Kelly, key is some quiz that name it. Or you have pain, you can’t sleep, and you are sad; someone died. Many, many vikṣipa problems in life, and we become aware of that. But sleep is not there still. But when sleep will come, even this heavy pain, it will let you for a while sleep. You forget. You are not aware about these unpleasant situations. And so is also the death. When the death comes, that time, in that second, is like a mahā-ānanda, a Liberation from the unpleasant to the pleasant. And then, if you are deep in sleep, that means you are dead. All the worldly problems, all the pain, everything is below you. You are above. Your house, your property, your money, your friends, everything. At that time, everything is like dust. You just dust it away. That’s all. So that is another sleep. You will wake up in another world. All troubles remain here. So, do we know how we shift from awake to sleep? And when you know this, then you have that ātmā jñāna. It doesn’t matter if you sleep in the day or the night, in a car or an aeroplane, or in a forest anywhere. So, if you didn’t pay attention to this subject, today, or this evening when you go to sleep, observe this in-between space. Like the border between two countries. It is no one’s land, so this is no one’s but your pure awareness. But if you will think too much, you will not sleep, and you will say, "Swāmījī, please, you should not have given me this technique." It’s like in Yog Nidrā, Mahāprabhujī has written this Yoga Nidrā. Yogī Janakī Yoga Nidrā Bīralā Śāntāñjanī Mahāprabhujī has written this Yoga Nidrā. In that sleep, you wake up. In the night, in the night for you, the sun is rising. So the aim of Yoga Nidrā, what we are practicing, is to get ātmā jñāna and self-awareness. That consciousness becomes very pure, and the self, you, your ātmā, who you really are, you become aware of everything. Self-awareness. Now, the question: how long do you enjoy your sleep? That is the same process as when you are awakened. How beautiful a day you had, or how hard the work you had, or how many troubles you had, or how many problems you have to solve, how much pain you have, how many doctors you have to visit, how long you have to wait somewhere. All these situations which we have in the level of our being in the awakening state. And this puts us to the kleśa, vikṣepa, prapañca. Kleśa means troubles, vikṣepa means disturbances, and prapañca means all these burdens. So you’ve forgotten yourself. You are all the time worrying about the outer world. But it’s not easy to renounce. It is not easy. Though you want, you can’t. Rare, rare yogīs. They give all this parapherṇa away, and they go to the Himalaya. The Himalayas are so high and so big, no one can reach you there. But if you go to the Tatra mountains, they will trace you out very soon. Either walking or by helicopter, and in 10 minutes they know where you are. So you have to go to the Ananta, the state of the Ananta, where there are no borders. So now, when you go to sleep, are you perfect in the happy level of this state? Māyā will not let you free. What is māyā? Maya means illusion. Maya means ignorance. Maya means confusion. And māyā means that kind of being that we have no knowledge, we are without knowledge. That is māyā. Don’t think māyā is money. If māyā is money, then you will not take money, and if māyā is money, then why do you give me some donation? I give you blessings, then you give me māyā. What are the opposite things? So money is Lakṣmī. Lakṣmī is a part of Viṣṇu. Money means wisdom, so money is not bad. Use the money for good things. Then it’s good, but if you use it for bad things, then it’s not good. That is not a Maya, but there is a trouble. So you have the money, and you buy the gun and give your child a gun; that is not good. But buy your child a nice book, which is a holy book, a nice book to learn something. Give to a hungry being—it doesn’t matter, human or animal. Give water to the thirsty one. So there are many, many ways to use your money. That will give you great karma. It is very good. So money is not a māyā, and many think that a woman is a money. It means māyā. Of course, women are the great māyā. You know māyā? Mā means the mother. Mother, mā. So he is a mother, and mother is the best. She gave us birth. She protected us in her body. She gave birth. She protected us. So in that case, Māyā is one of the greatest ones, but not in a negative way. Never tell one woman to another woman, "You are Māyā." Only the men tell Māyā. But how many generations of women are there? They don’t tell the men, "You are also Māyā." Because Maya is a mother, the love... But women will tell the men, "You are stupid," that they can say, but man is not stupid. So both are good. Neither man is a Maya, nor woman is a Maya. Maya is illusion. Māyā is disappointment, ignorance, darkness. That is the māyā. Well, do you sleep? Good. Only little babies can sleep. Little babies enjoy the sleep. But when you get up and go to school and you have to learn something, then your sleep is disturbed. So many sorrows, many things disturb your sleep. But do you know what you have been thinking and feeling in deep sleep? If you said yes, of course, then it means you did not sleep properly. So just that you close your eyes and breathe, oh God, the poor husband can’t sleep. So the husband takes his blanket and pillow and sleeps in the corner of the kitchen. And the wife thinks she doesn’t love me. She wants to separate. Anyway, the third level of consciousness is called Svapnāvasthā. So, Jāgrata, Suṣupta, Svapna. These are the three levels. Now, you didn’t enjoy your sleep. You didn’t enjoy. You go to sleep, and after some minutes, you are somewhere else again. In your office, again, in the dream. So now, who is going to the office in the night, in sleep? You are sleeping at home. So you are lying in the bed here, but your reality is not there. You are somewhere in the dream, in the office, or traveling, or whatever you are doing. So, real awareness, real consciousness, real awareness of the being, the self, you are going with the dream. How did you separate from this physical body, and how did you realize the path, the way, the vehicle as an astral body? And you took the astral body, and where, where have you been? So, do you know when and how you separate from the physical body to the astral body, and where do the dreams go? What you enjoyed, or what you had of sorrows, or what you just was moving, confused, changing some objects. But you did not sleep then, and when something happens to the physical body, within no time, you are again in the body. How speed? High speed. In the dream, you were sleeping in the van here. And in the dream, you were in Tokyo. And something happened here; within no time, you were here, awakened. With which vehicle, which aeroplane, how did this Jīvātmā with this astral body come to the physical body so quickly? So that is awareness, and that awareness is in that consciousness, and consciousness is like a sky, equal. Very tiny ant. In Australia, they have some kind of flies called sand flies, which you can’t see with our eyes. So tiny they are, and when the sandfly bites your small toe, immediately you know. If you say, "Oh, this sandfly," how do you know? Even if you don’t see how big her teeth are, we can’t see, but she bites, and immediately information is here in the brain, and the whole body is moving. That is the awareness, and that is the consciousness. If some part of the body’s nerves are dead, and we don’t feel that part of the body, a mosquito can bite or any cobra can bite, you don’t feel. So the prāṇa, what we do in prāṇāyāma, it is the prāṇa that is linked with all. All the different kinds of bodies or objects. It is that prāṇa that awakens within our consciousness as knowledge. Prana is life, here and there. And so, the science of prāṇāyāma is endless. And so, we have to learn, and especially you people, practitioners of yoga in daily life. It is the system. In the last 50 years, many are practicing. And in that technique, the Kriya, which we are doing, Kriya Yoga, it is a very systematic, very correct technique you have. How to purify the chakras and let the prāṇa flow through these chakras? It means that prāṇa becomes the Kuṇḍalinī. Or what we call that Yoga Nidra, bhajan, which we have from Mahāprabhujī. And that Yoga Nidra, how to practice that Yoga Nidra, is that science of awakening of your Kuṇḍalinī, or awakening of the consciousness. We will practice, and this evening we will come to this subject. In our whole summer seminar, it will be the prāṇa. Of course, without prāṇa we can’t live. So, certain examples, certain clarities, and techniques will be given to us. So even when I explain to you one bhajan, that is a technique. And you are listening, you are practicing that technique by listening. And you get that knowledge, but if you forget what I told you, then of course you did not practice. You will not forget something which is very important, and the rest you will forget. So if you have the longing for ātmanubhūti, or self-realization, you will know all the essence of these techniques which I am telling you. So, the awakening of the kuṇḍalinī is nothing but that pure energy, and that pure energy is the prāṇa. And there is no pain, no unpleasant feelings when the kuṇḍalinī awakens. But when you do not have the proper training, and you just imitate it and give tech kriyas, but you have a little practice to give others. So you are confused, and others are also confused. There you have different kinds of unpleasant sensations in the body, or pain, or movements. The mechanism is good in your car. Everything is perfect. No problems. Smoothly, the car is running. But if not everything is proper, then the whole car is a wrecked thing. And inside, you don’t feel safe. You think, "I don’t know when this car will break into two pieces." So, the technique you have to understand with that prāṇa. So it is like this, that you don’t know you are already there. So you are sitting here, but you are within no time; you are already in that Brahmaloka. And you are one with Brahmaloka and this Mṛtyuloka. So prāṇāyāma. Also, thinking positive is purifying your awareness or consciousness; that’s also prāṇāyāma. When you eat, don’t talk too much; concentrate. That is the pure prāṇa, and that is something very important for your inner system and energy. So prāṇa, today is a very good prāṇa. And wish you a very nice day. Deep Nārāyaṇ Bhagavān. Alak Purījī Mahādev. Dev Purī Samādev. Satguru Swāmī Mahādwanā Jī Bhagavān. Bhārat Mātā Kī. Because the Bhārat Mātā, the India, the soil, is great. When we say "Bharat Mata Ki Jai," it means that soil on which all these 24 incarnations walked, on that earth. And great avatars, siddhas like Alāgpurījī and Śabtariṣis, they are on this earth. And it is said, no village you will find where, at some time, some saint was incarnated or was born. So, when we say Bhāratmātākīje, it means that holy soil, that soil, and it is said that Mother Earth will never lose the seeds, it will not get lost, the seeds. Maybe for a few years it does not rain at all. But one day, when it rains, you will see within one or two days a green carpet. That is the mother. That’s called the mother. And that’s, so she’s not a māyā. All these women sitting in front of me, they have mothers. Maybe they don’t want to have a child; that doesn’t matter. But the principle is the same, and so this mother earth, mother land. But nowadays, our people are thinking of emancipation. So some men are jealous. They say, "Why always motherland?" So they say, "My fatherland." Okay, petition Fatherland. So that’s why we said also, "Jai Alagapurījī, Devpurījī." He’s the father. And that from motherland, where so many rivers, holy rivers are flowing. How many rivers does India have? You can’t imagine. And it has a holy energy. Therefore, we say, "Bharat Mātā kī jaya," glory to that soil, that land. So don’t forget, when you say you make praṇām to all holy saints, all are included. So Holy Gurujī said what he said: one in all and all in one. So when awareness will awaken, your spiritual awareness, then you will not only say... Bhartṛmatakī Jaya, you will begin to perceive that soil. I am not only talking about people. People are everywhere the same. Here and there, good and bad, different. But I am speaking of that holy Himālaya, those holy rivers, that holy dust, etc. And therefore, we should every morning and evening say Praṇām to Holy Mother Bhārata. Of course, the whole earth is holy. There are also many saints incarnated. So we should adore, we shall make praṇām there. But in India, whole India, there was a carpet of saints. Somewhere I have a carpet of the bombs, but we have Har Har Bamba Mahādev. What do we say? Har Har Mahādev, you know? Kumbh Melā, Bhārat Mātā Kī Jai, Hari Om.