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I am very happy to see you again. Yesterday was very nice, our satsaṅg in the meadow. And here also, it is beautiful. We have this one bhajan which I would like to translate. It was written by Mahāprabhujī, and perhaps also by Maṅgīlālji. But is this Mahāprabhujī’s bhajan? I think so. No, no. So, again, they are called Yoga Nidrā. And that is something great. Of course, many times we cannot easily understand what Mahāprabhujī has made—the bhajan, or some good writings on yoga, and many things from Mahāprabhujī. But this is written by some... like the birds on it. So I have to correct it in Sanskrit and Hindi. This English transcript is as if some little birds hopped on it, so I need the Sanskrit text. Or my bhajan in Hindi, in the book. In Hindi, it is very good. In the Hindi book, it will come. There is a difficulty very often when we try to make some letters in different ways. In Vienna, they speak German. And Czechs and Slovaks, they also learned the German language. We know that mother tongue is from the birth day. How a child is listening, learning from the mother’s tongue. Then you go to school, and there are different teachers in the tongue. So there is a great difference. And, of course, we try to correct the language about the teacher’s tongue. The Czech language is for those with Czech as their mother tongue. And that goes deep through the whole body, feelings, everything. For example, how? When our friends from Czechoslovakia are coming to Lithuania, we say "kyche," and they say "kichen." That’s the same thing. But the Austrians will not say it; they will say pite kyche. Natualik kyche, within the kyche. This is someone who is twisting not from the mother tongue, but from another tongue, another language. Also, you know that in our new technologies, we have this, what we call... we ask someone on our camera in this telephone, the street name. And so, in different languages, they make the navigation, and they are writing to me or to anybody from the English language. So, in Vienna, in our Gurujī’s ashram, the street name, what is that? So, it is called the Trubelgase. And what does it say? They say Trubelgase. So you can write in English on your telephone and go with your navigator. They said, "We said, what do you call the true Belgace?" And they said, "Trouble gas." Now, everybody said, "Please, which is the street called the trouble gas?" They don’t know. May they go to the doctor. Similarly, in India, also very near our ashram, near Pali, there is some name of a village, and it’s something of sweet. And it’s completely different, so I’ve forgotten the name of that village. I will look and see the name. Similarly, from the Czech public, the mother tongue, and then very good learning, listening, everything. And our very neighbor, Indian Vienna, and they will speak in the Czech language completely, will be different. So there are many things. Now, our dear Gajānanpurī, his philosophy is correcting the alphabet, the letters. And in English, nowhere is it written like this, except someone making some languages. So, when Gajānanda from the Hindi translates into English, and from that English to German, from German to French, they don’t know which language that is. Therefore, we have to try to write and listen in our mother tongue. Which mother tongue? I’m talking English, mother. And so the British language, English, exactly their letters should be written like the Hindi will also be learning. And when you will write a newspaper in London, and in that paper something is written about India in Hindi, then they will not write in the newspaper like tick-tock, tick-tock,... tick-tock. Language in Hindi or Hindi in English. So don’t make confusion. It’s good that we said, "Je dobre, keď my povieme kiche. Píte, komen si esen." Holen sie from the kiche. That’s a different. And many, many years I’m in Austria, so at least I know, in the, not kiche, Küche. Tak ja už aspoň viem, že sa kuchyňa nepovie kiche. Hol’ma from the kiche, píte. Nicht from kiche. Thank you. That’s why you always give it in my hand. I cannot see what it is. Thank you very much. Yes, this is perfect. Very good. There are two or one? Two pages? It’s very long. Oh, this is for my whole seminar. Yes, thank you. Now I can see. Okay. Very good. Sorry to Gajananjī. You are in India and listening to me now. So you are great, and I am just making it very clear, okay? So, I’m just correcting, you are very great. You know, all my dear, our Swami Gajanan Purī, he’s from Germany. And how many years he’s been with us? And Gajānanda is a very clear person. And if he likes and he wants, then he likes exactly. And he stayed a long time in India. And Rajasthan is different, and Germany is different, and now he is in South India, and now he likes South India better than Rajasthan, but in that language where he is, neither I nor Gajanan can understand. I think we have nearly 45 good Indian languages. And thousands of what we call the dialects. But our very great yogī Gajānand, he didn’t want to learn and listen to and learn the, what we call, different languages. And Gajanand is a very great person. Yes, he is still singing Gajan. He likes South India, and he’s definitely longing to see all of you. Because Gajananjī is known worldwide. Australia, New Zealand, Fiji, everywhere. Fijian art. So it’s everything. All right. Thank you, Gajananjī. Very good. Thank you. Let’s come into that way. So you know that Mahāprabhujī said, when you come to the satsaṅg or are going to sing bhajan and certain things, then first you have to greet Gurudeva. Many people in different countries, with different religions and different languages, and there they said, first, now many people they don’t want, but mostly they said their religion greeting something. But in Germany, there are also many different languages, so we in Vienna... We say, or you can say, the Czech people Gryskot. But Gṛṣṭakot. Others said not Gṛṣṭakot but something different. So every language has something, and they mean good. And so we ourselves, how we are coming and welcoming, and so in our seminars, in our path of yoga, in their life, etc. So, what we said first, we said pranām, and then that we mentally or loudly say, "Namo Gurudevājī," like Gurudev. We are talking about Gurudev Hāvarīmā and Gurudevāmī. When we are going to satsaṅg, seminars, to bhajans, to gurudevs, then we are going there to get something. We are all here to get something. We are not here coming for money. We are not coming for some eating. We are not coming here for a comfortable hotel. We are here, doesn’t matter how it is, but we come for our learning and getting for our Brahmalokas, so we speak, someone and someone teaching to someone, and one is learning for that. So it is like this, we are thirsty. And any kind of creatures, when they are thirsty, they are suffering, and somehow they would like to satisfy their thirst. So little, very little. Even the little ants, they search for some green grass or some little bush or big tree, so little leaves of that, and a little tiny this, that ant, and only this. Bite a little of the leaves; that’s more than enough water for that. And for an elephant, he needs a lot of water. But when he is full, then he is okay. Or he will go into the lake, then the elephant is so happy. Then he doesn’t feel that he is very heavy, so he’s in the water. Many hours, they are just getting very heavy, this knot, and very light. Then they suck the water into their nose and put water on their head. Nice, cold water is life. Life is the water, so we are searching for that. So, in the same way, we are on this to quench our thirst. We are thirsty, we are thirsty. So there are different kinds of thoughts, and we are all thirsty for the Guru Kṛpā, blessings, liberation; all that we are searching for. We are going to yoga only, without any spiritual, and like this. This is just like plastic, that’s all. When we come to yoga without any spiritual desires, it is like something artificial. We are here, now it’s one month already. And according to the government of the Czech, how many people we can hold here? We are respecting that very much, and that many people like you are here. Like this, every seminar, so many come and so many come. And according to the order of the Czech government, we have a limited number of participants who can be here. People come and leave like this. They have a home, they have children, they have partners, they have friends, they have a job, etc. But for a time, they leave it out and come here. What is that? They have the thirst to learn that human, and human after the human, to God, or anywhere. You see, every religion has different things, and so they try to see that, that what? Their eyes are open. It is like through our eyes we are fulfilling our thirst, and everybody. That I want to come quickly, I won’t sit here on that back side. Many people, they like to sit back side, and some like to sit in the front, like Mr. Jagdish. I see him always in the front. And also, always sitting in the front, Vivek Purī. But he is sitting in the last, not in the front, because he sees from the front, sees everyone, and everyone sees him. But if he will turn this side, he will see me and Gurujī’s altar, that’s it. But what is the divine beauty? Great loving, all is behind you, and you are looking this side in the front. You understand me? When she is sitting here in my deal, now behind her, I don’t know who is there. We came here to see so many, many people, our friends. So, when you sit behind there, then you are getting more energy and power. So one is a locomotive, and the other is the last cabin. That between doesn’t matter. Now, you don’t have in the West or in Europe something like this. It has, but different. There is one, what do you call them, where there is coffee, chai, something to eat, but a buffet on the train. So you can go and drink, and come and sit. An Indian, they don’t want to go and say, "Please, I would eat and drink." There are two reasons. One reason is that, I’m very lazy. Lazy. I don’t want to go and drink there and come back. And second, what they want to know very well, that is a great thing. That is why he or she doesn’t go and drink there and come back. You know that? Then what you are, you have not seen Indian airline or the train. So, I can tell you, you know, with me you are going, then you are going with a taxi or bus or the car; you are different. Then you are from Western countries or any countries, so they are neither there nor here. If they want to go, then they should go in an Indian train. So, what is that? Why do they want to go and drink tea there in the next cabin and then come back? No. Why do they not go there? Because when they come back to their seat, there is no seat. So from Delhi, Delhi or Jaipur, you come to Rishikesh or the Kumbh Melā in Ilāhābād. So, only you drink one tea, you come back, there is no place at all. That’s Indian joy. Then you will come and you get out from the, let’s say from Frankfurt, from the aeroplane, and then go by train to Vienna. They said, "This is the train." How clean. How about the toilet? But nobody is bringing chai. So again, we have to turn our brain a different way. But in India they say, "Remain, sit down. We will bring you chai." Yes, and you can have chai in your hand. You know how they are saying? Chai, chai. Not that. No, no, no. Chai, chai. No, no, no. Chai, chai. Chai, Modi Ji, Indian Prime Minister of India, he was also giving the chai. And so, that is a sweet word, that from the third cabin, till here comes the sound. And we’ll say coffee or chai, so it said coffee, coffee. This is how to talk anyhow. That’s not no, no. It is no, no. Okay, very good. So, what we are looking at here, the Croatian difficult or different people? The neighbor, Slovenia, completely different, and Hungary. Different. But how to bring them together? That is called in oneness, that’s called satsaṅg, satsaṅg. That’s called this seminar, yoga, that’s called satsaṅg. And therefore it is said, Mahāprabhujī said, and that is why Mahāprabhujī said: Guru Satsaṅgī Āryo Luvave Jalābhināmina Praṇata Jadeve... You can take away your... Motina hito haṁsa kyā kahāve... Sattva Guru, Sattva Saṅghī, Ārya Oluvave... Tāgurusātāsāṅgīyāryo lūhāve Sāgarasīpāhumāṅgāho yathārasé... Amṛta-bhūna-kūna-bhārasāve satta-guru-satta-saṅgīyāryo-luvāve Oluwave Sānena Bārājāve... Sattva Guru Sattva Saṅghiyāryo Oluwave... Piyunita Ratatapapeya... Nirvāṇa nahī bhave, data pāyo nirvāṇa nahī bhave, sattā guru sattā saṅghī āryo luvāve. Dīpākāhe nitya-hotajah sattva-saṅga, Bhāgī-saṅgī-saṅgī-jānā-pāve sattva guru, sattva saṅgīyāryo lūhāve. You know that beautiful bhajan from Mahāprabhujī, and they are very, very nice, all in this. So what we have to say is that this is the time now when it’s beautiful, this season, like our, now we are in the summer. And new grass, new trees are coming up. And sometimes for 10 days in Europe, there is no rain, and they say, "Oh God, there is no water," or two weeks. Or, nearly every time we have a problem with the water. And water is there, enough on the floor, on the ground. There’s one lake. There’s a river. Everywhere. But there is one time where that kind of tree, a bird, and that bird only and only wants to drink water directly from the rain. There is a lot of water. But he said, "That bird, my prāṇa, my life, goes." But I will not drink this water from here. I will only catch that water from the clouds. That is that. Similarly, many humans are there. Many good things, everybody. Everything they have. They have brand, they have everything. But there is one other that’s called a real spiritual person. That you can say that you are a saint, you are a bhakta. And you will not go somewhere where there is a good program, dancing, eating, drinking. There you will not go. You will go home and sleep. And when we make satsaṅg and only meditation, nobody comes. So this is that: we only have such that bird, and only it would like to have amṛt. And then in the ocean. And in the ocean there is a fish, or we call it the sheep. And that one doesn’t want to drink water. Only at that time, when the water drop comes to the ocean again. So the best pearls, very precious pearls, did not come through the ocean water when water is dripping and begins in the ocean. Then, certain fish jump and take this drop of water from the clouds, from far. That is the beginning, best, what we call the pearls. And they try to catch themselves in the puddles of rainwater that fall from the clouds. Artificial? There are two kinds of artificial. So, one is that they catch this fish, which is what we call the pearl, and they, this shell, they catch it and put this water drip inside and let it be. That’s not proper. There are two kinds of the very nice. What have this yellow? What do we call that? No, no, that is different. And the second, third, and fourth is from the plastic and something. So this is written in Mahāprabhujī’s bhajans. The sheep and the other one, the bird, which are all whole day and night speaking, "Water, water, water." And that word is called papaya. And he is always, when the heavy clouds come, the clouds come and very high heat, but then he doesn’t want to drink anything, only from that. And so we also, all we are coming to some good yogī or good religion, or good—they’re everywhere, not only in... In our seminar, many people have that. And once you have accepted your guru, then you should not change again. It is like only one mother, and she gave the birth. The other neighbors will also get married and have a child, yes, very good, why not? So we can friendship, we can do everything, but this child you cannot put again in the mother’s womb. So, do you give your child again in your womb and tell the doctor, "Go away, please. I will take my child to another doctor to take out"? So then, when some such people are there, you should not go. But you’d go to them, even if they are not your guru, but they have a good satsaṅg, and they will say, "I am my Gurujī," then that will say, "Yes, very good, I please give your Gurujī, please give me praṇām to him." That is the other guru’s guru. Do you understand? So this is the way we are sitting here. And you are that sheep, or you are that fish, which is getting the drop of the nectar of Mahāprabhujī’s, Gurujī’s, Alagpurījī’s, Devapurījī’s words, and that goes to us, and we will become like those real pearls, and those real pearls will go further to. That water, and you will see what happens further. Rain water, and we are waiting for those words of wisdom, words of nectar from Mahāprabhujī, Devpurījī, Alakpurījī, Holī Gurujī, so that those pearls become from us. And when those pearls come from us, we will get into that water, and then you will see what will happen next. Now, in this bhajan, it is said that only the real yogī knows that he enjoys the sleep and which kind of sleep he needs. Yoga nidrā, yogīs, and this nidra means the sleeping. How to enjoy this kind of sleep? Vīra santa janjanī, very rare, great yogīs or saints, they know immediately what it is. Only great yogīs and great sages know exactly what they are talking about. In that sleep, it is said, in that sleep one awakes inside; one is awakened inside. So, in that sleep, that yogī will know. In that sleep, he will see all the divine and air, all that he needs. He sees through this yoga nidrā. What does that mean for the yogī? For the yogī in sleep, what has he learned? Immediately when the yogī will go into the sleep, and in that nidrā he will awake, and then it is said. In that dream or not dream, sleep in that sleep you awake yourself, and that is called the real yogī and yoganidrā. Ten yogī, ktorý v tom momente, ako zaspáva, dokáže sa prebudiť, znamená to, že počas vzpánku prebudí sa jeho vnútro, a to je skutočná yoganidrā. Ulṭā nain sen me lagā, ulṭā nain, then your visions, your eyes, in your sleep, the lids are closed, but it turns into another light. And then your vision, without you opening the eyelids, goes completely to another dimension. This, your visions, turns into that happiness, joy, beauty, etc. And in that yoga nidrā, it is sunme sahaj vīśrānti hai. And that beautiful, it makes for your very good bed, but not a physical bed here, in the skies, somewhere. Niraavalka pankha chali, and there is that, like we have been very hot, then we have, what do you call them, hmm, fed. And so, automatically, in this your Yoga Nidrā, there is such beautiful air, energy comes; it’s indescribable. And in there, "puni," "puni" means immediately. Svet means white, very pure light. Sunselanihe. And there you will know all that is going on here and there. And so, you know, this is the point of that Yoga Nidrā. And this is the meaning of the real Yoga Nidrā. What is in that sleep? Yoga Nidrā. The flower has bloomed upside down. The flower has bloomed upside down. Now, the flower, and it is an upside-down flower. The flower which was down is awakening and coming up. And in that, there is a sound that sanmukh, in your friend, in your lucky urad mukhbani. And there it is written, given glories in that Uraḍ. Urad, what is urad? Urad, breathe up, in, and exhale. So there it is going, sanmukh this. So ulta phol khilya hai, sanmukh. The flower was in a different direction, or down. It is awakened. What is that? Our kuṇḍalinī chakras. And this chakra, what we have there, is what we are having in our anuṣṭhāna. And in that Turīyā, Turīyā is the light of the light. So, like the light of the sun, it is without anything, without support. They are above. They know this yogi, that yoga, who is practicing, who is doing the ceremonies. Everything is said that such a yogi, in his eyes you see, he knows his life or his thought or his ātmā. He knows what he is. A ten, kdo toto cvičí, v jeho očích vidíte, že spoznal, spoznal sám seba. Vie, kdo je spoznal svoje ātmā. Soon me, sure, anant uga. That time you will see. Sun mes sur, in that moon sun awaken sur. The sur means there is one beautiful name. Person is not ever, how to say, one is really hero. Sun mes sur anant uga, they are the heroes. They have awakened this light of the sun, and kudrat kala vishani hai. And there, kudrat, kudrat means luck. Our lake, our abode, and that kudrat kalā viśānī hai, that in your lake, luck in kuryā yogī, which you are doing, you have practiced, you have learned, you went to guru para para. Then it is said that, so that for you, I’ve given you the place some in the whole world. Whole, everywhere, not on the earth, but when we call, this is different. But it is said everywhere, where you will get comfortable with everything that you have there. And for that, we can feel. So that is not like this material. But all their great goddesses, saints, they are one with all, and all they are with one. Next, we will talk. Okay? So this is very, very... now people are, wherever they are running, they don’t know. So, I will next time in conference, because they are all making yoga nidrā, they are all following me all the way. So, this time I will listen a little bit, how to say... I will not translate, I will change this. Holy Gurujī has a very nice picture of the sound of Gurujī’s bhajan. Yogī Janakī Yoga Nidrā, Birla Sant Janjanī. Early morning, Gurujī was singing that. And Gurujī always sang it early in the morning. Yogī Janakī Yoga Nidrā, Birla Sant Janjanī. Us nidrā mein jāgrat jāne, puni rātri mein divas jagānī hai, puni rātri mein divas jagāvat hai, yogī jano kī yog nidrā, virlā sant jan jānī hai, Ulta Nain Sen Mein Lagā Sun Mein Sahaj Sibānī Hai Sun Mein Sahaj Bichhānī Hai Nirav Lambā Kā Pankhā Chale Puni Śwet Sun Selānī Hai Yog Jano Kī Yog Nidrā. So we should learn, Holy Gurujī, from the Guru, from the Guru... You have, oh my God, my disciples are all ready. So one went to God in heaven, and God said, "Okay, everything is good, but you do not have that." He said, "Yes, I have it here, let’s take it." Yeah, but you cannot sing. You cannot chant, God said. Yes, here’s my melody. Everyone is there. So this is our technique of yoga nidrā from our Bhagavān, Dīp Nārāyaṇ Mahāprabhujī. Not by anyone. And some people, they are learning. But only just our yoga nidrā, sleep deep, live down. Yes, it’s okay. It’s a relaxation, all we have. Now, all have this, but this is that when you will know this and where you can practice this technique, you don’t need any techniques. That’s why there are many, many kriyās, many, many yoga kriyās. Many, many different yogīs, everything, so we be yogīs, the real yogīs, sādhus, or whatever you call such a person, that’s called sat. Sat means the truth, a sat person, very nice. Tomorrow we will, tomorrow evening or somewhere, thank you. You, Bhagavad Gītā, Jai. It is just a relaxation. It is also good, you relax with it, but this is the real yoga nidrā that is described here. We will explain the mission sometime in the future. And a person who controls this yoga nidrā and will exercise according to this does not need any other technique. There are many yogīs who have different techniques, but this is the yoga nidrā given to us by Mahāprabhujī.