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Part 1: Yogī Janakī Yoga Nidrā: The Rare Yogi’s Divine Sleep Satguru Swāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī, Ādiguru Śaṅkarācārya Bhagavān kī, Lalanandajī Mahārāj kī, Om Śāntiḥ Śāntiḥ... Om Namah Śrī Prabhudeep Nārāyaṇam. Om Namah Śrī Prabhudeep Nārāyaṇam. Haṁsavādās Prabhu Śaraṇaparāyaṇam. Nārāyaṇa Bhagavān Kī Jaya, Devādideva Deveśvara Mahādeva Kī Jaya, Satya Sanātana Dharma Kī Jaya, Oṁ Śāntiḥ Śāntiḥ... Today is a beautiful day, for the full moon is over and a new phase is beginning. There are two parts: the bright moon side and the dark moon side. Both are very good. God has given us daytime; we are here, and afterwards we go to sleep. Thus both periods are the same for us. One should not wonder why it is not always the bright moon side. Mahāprabhujī Karatā He Kevalam Kakāvatī Siddhi. This siddhi has been going on for two and a half months, so it is very long. But at the same time, we shall see our Ārādya Bhagavān Dīp Nārāyaṇa Mahāprabhujī and Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī’s two beautiful books. In these, Mahāprabhujī wrote bhajans, and in another way he also wrote one beautiful book. At that time, we wrote only by hand; there were no computers or such things, yet we created very fine printing. So Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī gave a big book, the third one, and one day someone stole it. Then some bhaktas of Mahāprabhujī asked him, “Please, can we find out where this book can be?” I think they said, “Give them five rupees if you can return this book.” I think it was five rupees, or some small amount, but everyone involved remains concealed. We know that the book was written by a close bhakta of Bhagavān Dīp Nārāyaṇ Mahāprabhujī. Sometimes people have ego and think “I am.” He wrote his own name on it instead of Mahāprabhujī’s name. That book was stolen; he had gone to send the book for printing and then brought it back. Later, when Mahāprabhujī had entered Brahmalīn, someone gave the book to Holy Gurujī and to the Mahārāja of our Khattu, Abhay Singh Ji. They said this is a bhajan of Mahāprabhujī, who was dictating or singing, while Holy Gurujī was writing. What to do? There are so many bhajans, so this means it was stolen. Mahāprabhujī said, “Okay, it does not have to be my name. The main thing is my knowledge, or the bhajans that I write. It has always been the custom in the whole world that anyone who writes something claims the book as their own. They say, ‘It’s my right, and nobody should do this.’ But nowadays, within half a minute, by changing one word inside, they say it’s theirs—through computers or telephones, or whatever.” So it has spread out, but still, that bhajan is where it belongs. Mahāprabhujī is these two bhajans. You know I did not see Mahāprabhujī or Devpurījī because I came later. But through our Ārādhy Gurudev, Bhagavān Indra Dharmasam, Samrāṭ, Madhavānandajī Bābājī, our Holy Gurujī as we call him, I received the knowledge from Mahāprabhujī. Truly, it should be like this: perhaps this or that. But it shall be for ages and ages; it is not even inscribed there. Yet it was Swami Yogesh Purījī who built this Om Ashram—its construction—and the Kriyā Śakti. There will be names, but they will ask, “Who was this and that?” It is said, the stone will speak; not anyone else. Once when Holy Gurujī was in Khattu, I was there. Mahāprabhujī—now our Holy Gurujī—was holding my shoulder and walking with me in Khattu Āśram. Then he turned, and we went into his room, Maranda, and he would not let me sit down. We talked; he said, “Bring a chair, sit here, Maheshwarananda.” I said, “No, no, no.” We always had this tussle. “Sit here,” he insisted, and I said, “No, why?” And of course... But what Holy Gurujī said remained in my whole being. He said, with my name Maheśa, only this banyan tree is my witness. This banyan tree said, “This was God, Bhagavān.” Mahāprabhujī was here, one hundred thousand percent, I can say, but others don’t know. You see Bhagavān Rāma? How? Somebody was also negative, that’s it. That is why Holy Gurujī said, “I don’t want to sleep in the building on that side. I want to sit here, because when I open my eyes, I see this banyan tree. But for me, it is not a banyan tree; it is Mahāprabhujī.” This is what is called a disciple, and this is called a master. Many people say, “That is my disciple,” but they are not that one. So, that book—the three books written by Holy Gurujī and Mahāprabhujī—contain so much science. You can see Alakhpurījī is present inside them, given by Mahāprabhujī. Alakhpurījī, Devpurījī have spoken; Holy Gurujī also, so Alakhpurījī’s name is here. In this bhajan—but it is not exactly a bhajan—Mahāprabhujī says, “Yogī Janakī Śāntā Janjanī.” I was not there; maybe I was sitting with Mahāprabhujī in an earlier time and I came again. However it was, it doesn’t matter. When Bhagavān Dīp Nārāyaṇ Mahāprabhujī and Holy Gurujī were together, many times the writing work of Mahāprabhujī was done by Holy Gurujī. And you know, Holy Gurujī was self-taught. He taught other people under the trees because there were no schools at that time—the British era—only a few schools or colleges. Or there was “Mahāprabhujī Karatā Mahāprabhujī,” “Satguru Chalīsā, Satguru Chalīsā.” At the school, I was coming back, and Gurujī was in our āśram writing. When I came, Gurujī said, “Come, come, jaldī, come quickly, I am hungry!” I was very young and did not know how to cook, but my holy Gurujī was teaching me. My mother also said it was a different kind of life. Holy Gurujī was writing from the migrant—Holy Gurujī’s elder brother—and these Devpurīs, Brahmins, they were learning. And then, when he came to Holy Gurujī—Holy Gurujī had come to Mahāprabhujī—and Mahāprabhujī said to Holy Gurujī, “My hand was moving, but who was writing? Mahāprabhujī.” And Mahāprabhujī was in the hands of Holy Gurujī. People did not understand this, even until now; very few do. And many did not understand Mahāprabhujī, because there are many people who are, how to call them, selfish. He is a Buddhist—that’s it. Sitting near Mahāprabhujī, making chai, dalbāṭī, and churma, and this and that, Hare Om. This is bhajan. So now I have written—I have written from this—and it is all about what yoga nidrā is and how to learn it. Holy Gurujī was always in Yoga Nidrā. Sometimes I heard something, but Gurujī told me something; I thought I had always heard it. He said, “Now sleep like this,” and yes, I was a young child, but Holy Gurujī gave it to me. This Yoga Nidrā, what it is here, is one of the best. You will understand what was in Alakh Purījī Kavi, Alakh Purī Sā Daṇḍī Sanyāsī, Ulṭī Valṭī Viratī. This is a bhajan: “Oṁ Śrī Alakh Purījī Sā Daṇḍī Sanyāsī Purījī, Alakh Purījī, Daṇḍī Sanyāsīs.” You know what a Daṇḍī Sannyāsī is? Yes, these are the Daṇḍī Sannyāsīs. It is similar to what Bhagavān Śaṅkarācāryajī also received from those Gurus or Purījī. That daṇḍī is like a flag, an orange flag or orange cloth, and we have to carry it. They always keep it like this. Now you can see that these Śaṅkarācāryas and bhaktas also had that. Everybody has that stick and flag. So what is written here is not only for the first time, but how Mahāprabhū and, that day, Alakhpurījī, Daṇḍī Sanyāsī, Alakhpurījī. That was in Alakh Purījī’s: “Śrī Alakh Purī Sā Daṇḍī Sanyāsī, Alakh Purījī, Oṁ Śrī Alakh Purī Sā Daṇḍī Sanyāsī, ultī kalā paichānī hai.” Now that is understood: from up to down, and dying, down to up, that’s it. What is that? It is written under another name, but it is the same thing. So that is called: with the spinal column, the prāṇa and these three nāḍīs—nerves—that go up and down. Ulṭī means upside down. In this, we have to learn very, very much. So, now I am going very soon. I think in one month I will go to Europe, or maybe in ten days. I don’t know where my passport is, so I will check if it is in Jaipur, Delhi, or in my hotel. The VNS people have to give me a new airport, maybe—or not an airport, a telephone. No, Skype. Passy, passy podi. Passy, passy. So this is Yoga Nidrā. Now many people are saying—and someone said something, and I said, “Uh-huh, is it not that you are always taking this?” So this is a different thing. Yogī Janakī Yoga Nidrā—here there are two pages written about Yogī Janakī Yoga Nidrā. Bhagavān Dīp Nārāyaṇ Mahāprabhujī’s book has everything written about Yoga Nidrā. There is also one more from many of Alakhpurījī’s. Devpurījī’s bhajan is in that one, which we have in Kerala. This means, it is said, a yogī does not sleep. They are sleeping, but not sleeping. And they are awake, but not awake. It is called Chetan. But this is not connected with Yoga Nidrā. You know this bhajan very well. So, yogī jana kī yoga nidrā—when the yogī has no tension, no anger, no hate, no tiredness, nothing—it is in my divine part, that’s all. You go into your room and you are there, not running about. Otherwise you think, “What happens? What is there?” So, yogī jana kī yoga nidrā—only those who are enjoying the sleep are the yogīs. And that is because you are neither awake, nor sleeping, nor dreaming. All these three—jāgrata, suṣupta, and svapna—are in oneness. This is what such yogīs are like. We are all yogīs; we are dreaming, and in the dream we are somewhere—let us say, in Slovakia, in an āśram, with people there, in satsaṅg, and in no time, again I am here. That is the awareness in Yoga Nidrā—that consciousness. The body rests, everything rests, but the inner awareness—we have to beat the awareness. “Virla” means very rare, very rare. There are many yogīs, but real yogīs like that are rare, very rare. Yes, we are on the path. We have white dress, orange dress, yellow dress, red dress. Okay, why not? But still, this is not about color; the dress is the inner side. And the color is already there inside—our skin is already that. Like Maṅgīlālji once said to Mahāprabhujī, “Please, can you give me sannyāsa, an orange dress?” Holy Gurujī said, “I gave you already, and I have colored you completely. Why are you coloring your dress? I have already given this.” This is written in the Līlā Amṛt, isn’t it? Yes. So, like that, that time is when you are, or we are, or one day we will be in that state; then we are this. So, yogī janakī yoga nidrā—those yogīs are very rare. Śānt. Śānt. What is Śānt? The word Śānt: Sa and Ant. That is its end, but it is not Ant; it is Anant. Not limited, until the eternal. That is called Śānt: Sa Ant. It has no end. Such a sannyāsī is Śānt—Sa Ant. Iskā koī ant nahīṅ hai. Vo yogī aisā hai, vo sādhu aisā hai, vo svāmī... like that is this. You don’t understand what it is, and that is it. We have many sannyāsīs, but not that great. Part 2: The Yogi’s Awakened Sleep and the Sky Bed of Emptiness I am not a great one; I am nothing. Perhaps you are a great one—this we have to see. yogī jana kī yoga nidrā viralā śānta jana jānī hai. A rare sādhu, a rare sannyāsī, a rare yogī—only very few will understand this. Others may say, “Not this, and not this,” but in truth it is something rare. We are walking that path. Karake dayā dayālu, beḍā tū pāra lagāḍa. O Gurudev, please take away all my worries—chintā. What is chintā in English? “Worry? Don’t worry? No, but I am very worried.” He said, “Please, take out my worries.” Whether lost or gained, nothing matters. That is very important. And here, śānta, śānta… another meaning is ananta, ananta. Vaha sannyāsī, vaha yogī, vaha ananta hai. Ananta hī ananta meṃ ananta hai. Vaha yogī. Dūsarā nahīṃ hai. Capala capala mata karo. Don’t sit and dance now. The sun is rising—I am here, this and that. Learn again. I think I have to teach from yoga and daily life; everyone must learn. But sometimes disciples go in front of the Gurujī, not behind. They are giving yoga nidrā, yet they don’t know what they are doing. They sit like a yogī, close their eyes, and say, “Now, relax your body.” And ten people went away—because it was too hurried for them. And after, he asked, “Where are you?” Such a teacher, closing his eyes, imagining things… I don’t know what word I want to say. If you are creating your own thoughts and now you are there because your husband was not happy, and this and that, and then your wife goes to the class and says, “And how was my wife?” and she is saying, “Yoga Nidrā and my mind…” So you can understand that your husband is a good man. Yes, they are teaching Yogājī. And when I tell them, they will say, “And?” I said, “Okay, yeah, and.” And that means now you are at the end. Someone told me, “I am a yogī and I am teaching. How many techniques are they making? But this is nothing, is that?” Let us come to the right point. If you don’t know, then go to the yogīs to see exactly how he is doing it. Then the Śakti Devī sees again. You know, there is between the Śakti—what is her name?—Kriyā Śakti. Kriyā, Kriyā, Kriyā. You know what it is? Crow, crow… Kriyā, Kriyā. That’s everything coming good. Please don’t be angry. I am a free Baha Yogi, so I can say this and that, but it is good. I am learning this—learning from you, and you are learning from me, and we are not anywhere. How nice. Let’s go round and round… But we have to go to the Ananta, Ananta Santa, A Santa, Sa Anta. He is a yogī, he is Sa Anta—beyond the end. He can take Yoga Nidrā, he can take ānanda from it, and he will go with Brahmā. Who is that yogī? That is that sleep. We are tired and we sleep. When we are sleeping, many people say, “I cannot sleep, and I want some tablets and this.” Hey, you should be happy that you cannot sleep. Relax, sleep down. That’s called sleep. In that sleep, a yogī who goes to sleep is aware while awake. He is sleepy, but he is jāgrata—awakened. He goes into awareness. That awareness can be understood by the soul, and that one understands that his soul is life. yogī jana kī yoga nidrā virala śānta jana jānī hai, usa nidrā meṃ jāgrata jāne. So that is jāgrata and sleep—that understands what it is. Otherwise, we are not. We are very good, very good. And if you cannot sleep well, then eat a lot of food, drink nice water or something, and then say, “Oh.” Then you say, “What are you doing?” He said, “Don’t worry, I am in yoga nidrā.” It is not like that. Yes, in that sleep to go awake—in the night again, the day will not be. Therefore, Mahāprabhujī said, puni rātri meṃ. Puni means immediately, in that night. That yogī sees the night, in the sleeping, in the night. But for the yogī, the day is not there. At a time when for us people the sun is setting, for a yogī that sun is awakening. And where is that sun? In the sahastrāra cakra. He is always awake like the chāndasūrya. This is not like this light, this fire light—no, no. That jāgratā is completely different. I can show you very well, but still you can’t understand that. Let’s say you sleep inside, and outside your clock is there, and it’s completely dark. But you say, “Oh, I have to get my clock.” That awareness, that light is that. You get up and you get your watch. That is awareness—the Sūrya awakened. Not this light here, that is within. So we know, “Yes, that was there, and I can see it.” We are sleeping, we are looking, but we are awakened in that. And so, yogī jana kī yoga nidrā dīrgha śānta jāna jānī hai. Usa nidrā meṃ jāgrata jāne, pūrṇa rātri meṃ divasa jāgānī hai. In the full night, the day awakens—the Sūrya awakened inside. That is why divasa jāgānī hai: it becomes a day for that. That is why yogīs may meditate at night, but don’t do it the way I’m thinking. Now you might say, “Okay, I will sit,” like our Haripuri. Haripuri is a dreamer. “Dreamer” is very wrong—that gives a crescent. First, awake, my dear. Just awake, awake… That means you lost control, so all our nervous systems are not in control. Look, this is a katorī, a bowl. Now it is like this, now it is like that. So what will I get? Nothing—empty. And here is full. Inside are all our saṅkalpas, many, many things: our goodness, our badness, everything is full. But it is said, ultanen: let it go out, everything is empty. It is empty, but it is completely full. What? There is nothing. And what is nothing is the full. Nothing or anything, you have there. Your thought is there. And now, you know, I will fall down. But how? When his consciousness was there, he was making the pressure. Before, you were doing everything; after, was it guilt? The pressure was there, but that was just nothing—yet you had already done it. Yogīs have more than this in a different way. Śūnya meṃ sahaja vicāraṇā hai. Śūnya, sky, only sky. And now I want to make my bed in the sky. There is no bed, no four legs, and this and that. In the sky, you have your bed there. We will do it tonight. But you will not sleep, because you think, “I will fall down.” You should not fall down from there. So this is how Mahāprabhujī said—Gurujī said—that we have to be there. Many, many bhajans are written very nicely. If somebody writes some Dīprā, that is nothing. Language is different—Sanskrit is okay, English is okay, all are okay. But what is their reality? That is not different. So śūnya, śūnya ākāśa, śūnya meṃ sahaja. Sahaja means very easy, natural, perfect. And sahaja, what is that? Vichānī hai. I put my bed, my sleeping bag in the Himalaya, where I will go to Alakhpurījī’s. Alakhpurījā, let us bring slowly, slowly. Alakhpurījī will say, “Don’t fall down over those rocks down, oh God, where?” Niraḷaṅka Paṅkhā Chale. And there, Nirālamba, Nirālamba kā paṅkhā chale, puni śveta śūnya śelanī hai. This is the beautiful atmosphere—light, and Nirālamba kā paṅkhā chale. You know what this is? It is a fan. Here materially there is a fan, but there is the same one, not visible, and nothing. We are comfortable. Look, Mahāprabhujī said, “They sleep very nicely—neither cold nor hot, no mosquitoes, and there is nothing, the best. Let’s go, tonight we should go somewhere.” So, like this, this is full and this is empty. We should have empty. We have here empty and here also empty. Devpurījī gave one very nice story. Once a Gurujī and a disciple. Sometimes a good Gurujī has a disciple, but those who are intelligent, they are not disciples at all. They said, “Gurujī, I do better.” But whatever Gurujī said, go and do it. Okay. So Gurujī gave him two paisa—at that time, two paisa was a hundred rupees, maybe; a hundred rupees was very rich. Mahāprabhujī karatā, Mahāprabhujī karatā… He kevalam. — “Go to the village and get some oil, because we don’t have oil for cooking, and some vegetables or something.” The very nice disciple came to the merchant and said, “What do you want, Mahārājī, please?” He brought one pot from somewhere in the countryside. For making pūjā or agarbattīs, there was no agarbattīs; it was a guggul fire. The pot is like that. I can show you tomorrow morning—go to our school site, there is one. Mahāprabhujīp karatā he kevalam. So Gurujī said, “For one paisa, oil; and one paisa for me, chocolate.” There was no chocolate, but something sweet. The oil was full. The merchant said, “It is full, yes.” So he said, “Put it on this side.” A good disciple, no? He said, “Do this side.” That side is also like this. So he put it on that side. The merchant knew he was a stupid sādhu. He came back and said, “Gurujī said, ‘So little oil.’” He said, “Gurujī, no, no, this side also.” There was nothing here; it is not here, it is not there. So it is that we have both—we make it end. Whatever we learn, we don’t respect or understand from Gurujī and from this and that. Therefore, Gurujī was giving very nice stories, and I wish you all the best. Tomorrow we will give. Veth Śuna Śailānī. But some are coming just to the surface, and then after that, there is nothing. Do you understand? Śrī Dīpa Nārāyaṇa Bhagavān kī jaya, Devādhideva Deveśvara Mahādeva, Sataguru Svāmī Mādhavānandajī Bhagavān kī jaya, Hari Om.