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Om Mahāśrī Prabhudeepa Nārāyaṇa. Śrī Dīp Nārāyaṇ Bhagavān kī. Devādhideva, Deveśvara Mahādeva kī. Deep Nārāyaṇ Bhagavān kī. Satguru Swāmī Madhavānandjī Bhagavān kī. Alak Purījī Mahādeva kī. Om Shānti. Om Shānti. This morning's program was very, very good. Thank you. Generally, people only ask about what we call yoga. Yoga is not only physical exercises, nor is it merely prāṇāyāma or closing the eyes for a moment and calling it meditation. I do not know what they imagine meditation to be. When you close your eyes, you see meditation, but what do they understand by it? Meditation has many different kinds, but meditation is always within, not outside. Looking outside is to direct our feelings outward. Many people who have depression, restlessness, or problems at home try to get rid of these for a while by looking outside. But this will not solve the problem. When we have a disease and pain, we might look outside and say, "It will be okay." But this approach will not cure the problem. We try to run away, but how can you run? The issue is still within ourselves. So, meditation is different. What is commonly called yoga—āsana, prāṇāyāma, and some meditation—is not yoga completely. It is only a part of yoga. The other part requires the paramparā guru, the lineage of gurus who can impart the knowledge of the kriyās. Kriyā means action, to do something, in and out. For example, we get up in the morning, open our eyes, look left and right, get up, go to the bathroom—everything is kriyā. Then we go to the bathroom, take a shower, clean our mouth, prepare our food, eat, etc. That is also kriyā. Going home, knocking on your door, coming down the staircase—also kriyā. Going to your car, opening the door—any action, any movement in our body, is a kriyā. When we look from our eyes and see all that is happening—this forest, these trees, birds flying—this is also kriyā. What is kriyā? We are observing. Everything we see is kriyā. Perhaps something negative happens, or a tiger or a cobra comes. They are not bad; they are good. We love them. It does not mean we should go close, but that too is kriyā. Now we are making our breakfast or lunch; it is a kriyā. We eat; it is a kriyā. We digest in the stomach; it is also a kriyā. Everything, going to the toilet—in this physical body, until the end of life, kriyā will always be active. When the soul goes out, the five elements are still there in the body. Only that soul energy is gone, but the physical body remains. The air is there, prāṇa is there. Different kinds of prāṇa are there. So even this body still has action, every quality, but different kinds of activities. Slowly, slowly, it will separate. Finally, there are two kinds of kriyā. One is when a person dies and we take the body for the funeral. We put it in the earth or burn it in the crematory. Where are you? You are still there. So this is also kriyā. The kriyā will go: water into water, air into air, earth into earth. Some say the soul is still looking. In one way, the soul no longer wants to stay in the body, and on the other hand, it has a connection—and that is also kriyā. Then we are searching: how, where, what? How will I remain anywhere, or will I come again in another body? This is also a kriyā. So, my dear, which kind of kriyā are you taking? Slowly, slowly, we should not go out, but we should come in. Mē mē rā nīc āp hon, mē mē rā nīc āp hon—I am myself. That is now. It means now your meditation is coming inside. Mē mē rā nīc āp hon—I am I. Physical exercises are to keep our body healthy, and further, what we do for that, we keep our body a little bit. Now, everyone says it’s meditation. Before, people asked, "What is meditation?" and someone said, "It’s concentration. I can see that world, that’s all." But meditation is different. And for that, different kinds of masters, gurus. Now, one guru is coming from the north, others, disciples, coming from the south. All extra people are coming from different directions, and we are all collecting here. One did not come. Now he or she is thinking, "I have to be here." So, okay, we will think we are not here, we wanted to come, etc. But you are separate; you are somewhere far in the distance. Others all, they became one. So, there are many different kinds of techniques, but finally, it visits through our body. Therefore, you have your Kriyā Anuṣṭhān. You have learned, and now you have understood. After many years, now I want to have an Anuṣṭhāna Kṛiyā program. According to my knowledge, there are 64 kriyās. But there are more, more, more kriyās. Kriyā for us is all that is within our body. Tell a doctor. They will see all surgeon doctors, and they will, with a dead body, put some kind of chemicals, and still the organs are good to see. So, how many of the students—any of the students, doctors—who are going to the students, they are going and see one part of our human body. In the beginning, the students for the medical field are just cutting. Oh my God, coming home and saying, "I can’t eat." So what happened? No, it’s okay. This was... I was in the laboratory, and the body was cutting bodies off. And suddenly, they took a whole part of our eyes. And how many nerves are there? Let’s say, only for our eyes, or somewhere in the heart, in the brain, in the nose. So, there are how many things also from the fingers? Now, what is that? When the body is alive, then it is the kriyā. And that kriyā is in our body. Outside, you have no kriyā. You may inhale, exhale, see visions, smell—that’s all. So, understand our kriyā, and our kriyā sādhanā we should do continuously. These are many, many kriyās which we are doing. At the right time, we wash ourselves, we go to the bathroom, we have good clothes, we wear everything. So, this is 24 hours; our body is doing the kriyā. Our consciousness is very awake, and that consciousness is there, which is one with our self, soul, and body. But still, this is only physical exercises inside those nerve systems, this and that. And that’s why we take care of our whole body. And in the body, you know, we are completely aware—100%, we are very urgent. Alright, how? When we are sitting in meditation, you are very deep in meditation, and a very tiny, red, tiny—not a mosquito, an ant—and she was going slowly through our trouser, going in and in and deep into the thigh, near the thigh and the stomach, because there is a nice, like, we have our weight, sweat, and that little one, very little, and she wanted to drink that, lick this, and bite little, very little, and you are in meditation. What I am telling is awareness of the whole body. Don’t think I am now. Even in deep sleep, our body and our skin and everything is alert. So we are meditating, and this little ant—and what we said, they have good teeth, you know. And they don’t remove, but we have to. I think we give her mokṣa. So, my dear, we are aware and aware and aware. If some parts of the body have some problems and they cannot feel our skin, then the ant can eat comfortably and then go back. Kriyā. So, how many kriyās do we want to know? Walking is a kriyā, running is a kriyā, swimming is a kriyā, standing, drawing on the marble, playing, climbing a tree, looking left, looking right—all is our kriyā. And similarly, then, but this yogic kriyā means whole body kriyā. And that in this one soul, one life, that is then one day all body will be not any more good, just Hari Om. Therefore, we do, out of so many kriyās, our spiritual yogic guru-kṛpā’s kriyā sādhanā we are doing. For example, one guru has only one thing to do: sit down and sing the bhajans, that’s all. When you go to the Kumbh Melā, there are some people, and they are bhaktas of Bhagavān Rām, and so what they said there, they are always chanting day and night. That is their anuṣṭhāna. And the sound is like a helicopter coming, yes, why not? That is also making sound, that is kriyā, this is machine kriyā. So they have 24 hours; they make a sādhanā, and that’s called Sītā Rām, Sītā Rām,... Sītā Rām. Someone said, "No, only Rāma, because Sītā is separate, but we want only Rāma." Ram, Ram,... Ram. Ram, Ram,... Ram. Ram, Ram,... Ram... Ram Ram... So many people have a mālā like this: "Rām, Rām,... Rām." Of the body. So it means it is said that we do not have any more time to think of other things. Once, at the Kumbh Melā, beside us was that "Rām, Rām" 24 hours, and our people were doing our mantra, and they could not do half a mālā, because they went into us. So only we also come to the Rām Rām. Many people said, "Even we stop the machine and break the machine." So the whole Kumbh Melā were voices there, only Sītā Rām, Rām,... Rām. We have no time to think of other things. That’s a very good kriyā, very good sādhanā. You can do it for five minutes or two minutes in your kriyā. Ram, Ram,... Ram. Ram Ram... Rām, Rām,... That our whole brain will be full with the Rāma. Slowly, then, Rāma. When we will be very old, then we will say, "Rāma, Rāma." And the whole body, the vibration will die. And that soul will go to Rāma, and the soul will go to the Lord. Rā, Gurudev, Gurudev,... Aum, Gurudev, Gurudev,... Gurudev, Gurudev,... So, like this, there are so many kriyās. And then try to do like this: Rā, Rā,... Do you remember Rām? Hey Rām, understand me, Rām? Do you know that Rām? Yes. So one day, do you remember? It was beautiful, and that now sits straight, and we make Ram, Ram. Or it is, there is no diploma name. There is only one called Rām. Ram, Krishna, Buddha, Jesus, yes, all, is the professor Jesus, professor Jesus, surgeon Jesus? No, there are no professors, no surgeons, nothing, only Jesus. Or there are many people who have the name Rama, so they say Dr. Rama, Professor Rama, or Bhakti Rama, and many names. So therefore, short and sweet is only that God, and that’s God, that’s all. So when we do our mālā, we should go inside. You know that when we have our mantras, first, what we are learning is the letters, so that we can say, "Rām, Rām..." Then we pronounce "Rām," then in the mouth, without words, sound "Rām," and then the tongue also does not move, because otherwise we are also not pronouncing the word. But the tongue is moving. The fourth one is that, and the fifth one is that there is no movement, nothing. Everything is constantly going through. Then our sādhanā is now on the right path. And now we are practicing. Otherwise, how many years we are doing? We are trying, we are trying, we are trying. So, Anuṣṭhāna. And Anuṣṭhāna means, there are many, many meanings, but this Anu is also sādhanā. So we have our program that we are one with ourselves. And we do our sādhanā. Sādhanā means that I will be perfect in this. Perfection. Each letter has many, many meanings. It is very great and good. So, now, so that now we should go antarmukh. Bahirmukh is when we are talking, sending out anything. But antarmukh, so we are all sound, our meanings, everything, feelings, we go out ourselves, inside ourselves. So that we can say anuloma viloma. So, anulom vilom is also a breath. Inhale and exhale, but it should not be done when you are tired from this. So, there are people who are practicing. It is myself, I am telling you all this. Or the yoga teacher is looking all the time at what his view is doing. But our teachers, sometimes they also close their eyes and do the sādhanā. Then in the room, it is a little bit oxygen-less, and first of all, the teacher is sleeping like that. And now relax. All are relaxed, all sleeping. So, this is... So, a teacher should never close their eyes. And when you will close your eyes, only for one minute or two minutes, and after again two minutes, and then it will be so relaxed, so the eyes will go closed, leave, we don’t know. Therefore, the teacher or master, when in front of the students or bhaktas, should not keep their eyes closed. Sometimes it happens, when I come from other countries to this country, jet lag and so on, that I also sometimes, and many times it happens, I am practicing for inhalation. And people are then making inhalation, exhalation, and now I don’t know, did I say inhalation or exhalation? Yes, this is so. It is called inner and external. So, therefore, alert is that: do not go to sleep. How many people can meditate for one hour, two hours, but will not sleep? So, time to time, if your knees are hard, or your back is sore, you can move a little bit. Only you should not differentiate others. Okay? So this is very, very important. So Anuṣṭhāna, this sādhanā. So you had a very good time, you did very well. I observed you this morning, and I sent a message also, and it was very good. Sādhana, so in that way, what we said about the yogī Janakī yoga nidrā, now yoga nidrā is from Mahāprabhujī. He wrote that, and Mahāprabhujī is from the Devapurījī. So this now, many... In sādhanā, we have to speak very clearly. You see, in the beginning, when I came, then only maybe a few yoga centers somewhere, or yogīs, were thinking of the yoga nidrā of Swāmī Śivānandajī. He gave Yoga Nidra, but his was only relaxing, relaxing, and in such a way relaxing that you go out of the body. What means going out of the body? That Yoga Nidra was only to give you very relaxed sleep. That you are relaxed, you are comfortable, you are peaceful and relaxed. Relax, relax, relax the whole body. But from Devapurījī and Mahāprabhujī. So when I was still not a sannyāsī and I was with Holī Gurujī, and once Gurujī was making a new book of Mahāprabhujī because all Mahāprabhujī’s books were sold or gone. So there was this in that book which has Mahāprabhujī’s Bhajan book. So that Kriya and that Yoga Nidra is what Holy Gurujī was teaching me then, explaining to me what it is. At that time, I was not a sannyāsī. So there is a story, not a story of bhajan, from Mahāprabhujī’s disciples, the Devapurījī. Yogī Janakī Yog Nidrā. So Mahāprabhujī said, "Yoga Nidrā is only for the yogīs." So it means everyone can be a yogī, but in this way, yogī Janakī, yog nidrā, now this sleeping 24 hours, whole month, whole year, a yogī can sleep, others cannot. So when we are awakened, we are in the sleep. We are asleep; we are awakened. And now, this is very difficult to translate for people. So, yogī, jānakī, yoga nidrā. Yogis know their yoga nidrā, sleeping. Birla sant janjanihe, rare, rare yogīs. Sant, rare sādhus, sant. They know this. What? Yoga Nidra. In that yogi, that yogi, in that sleep, we are sleeping. Beside us, you are sleeping, but that yogī who is sleeping, in that he is a jagrat, he is awakened. It means also all are unconscious, but yogīs are the conscious; they are alert. They are everything in the whole body, everything. Yogī Janakī, yoga nidrā, Birla, sant, jan, janere... Birla means very rare. Let’s say here’s something we have put in the earth five years before, finished. Now, at this moment, we are all here and we are searching where it will be. We are not taking it out, but the rare ones know they will go and take this from there. So, yogīs... They are sleeping, but they are not sleeping, and they are not sleeping, they are sleeping. Otherwise, people, what do they call it? They cannot sleep, and we want to have a sleeping tablet. It’s a good thing that you can’t sleep, but they don’t know that. Then they’re tired, oh. God and this and that, so other nidrā is different, and not nidrā. What we’re doing is different, not this nidrā. The sleeping is not that one word; we are sleeping. So this is that. It’s called that gurus and disciples are different. Now, this sleep and this awakening is not this, our breath, sleeping, our breath. Our breath, our sleep is going through the breath. And that breath brings us consciousness and subconsciousness. Or from tiredness, this, that, etc. Not this sleep. That is a completely other nidrā, aware and unaware. So that is the difference. Ignorance and non-ignorance. Avidyā. That is a yogī. When you are driving your car and you have someone beside you, they can sleep. But the driver will not. That’s it. So this is a many, many kind of yoga nidrā. So we shall also understand when, what, and how. We are a little bit not aware; we can make some mistake. So when people are working with the machine, they have to be very careful, otherwise just a little finger is gone. The machine will not say, "Oh, oh, ta, ta,... stop, stop." If you say, "Put your hand more in," it will be cut more. So awareness, awareness. That is a yoga nidrā, not sleeping. What we are doing is sleeping. In that nidrā, in that sleep, it’s called jagrat. So you are aware in your sleep, your awareness, alertness. That is that kind of yoga nidrā. Not other kind of nidrā. So what we are relaxing, sleep? And the other one said, the other one said also, the third one said, then the same person also said, "All are sleeping." So it is said, in one room, there are seven people sleeping on the floor, and one is awakened. And a big snake came, and if he will go over the people, maybe he will bite many people. But who is awakened? He will say, "Hey, a snake is coming!" All are so one. Alert can awake everyone, and everyone will kill everyone. That is it. So who is aware with you? Awareness. Not that sleep, this is only an example. That you are a yogī, you have practiced, you have learned, you know, now you should not talk to other people. And then you will say, "Oh, that is not good, I think." How do you know that it is not good? So, negative people, they are always falling to the other side. So, if she said something, he said something, they said something, but why are you alert? You are... There is one story, which I will not tell now, it is a long story, only very short. One man, he was working in stone, a statue, the stone broke, inside was a little mouth and tent, and there was one corn. There was no hole anywhere, so he said, "From where?" So he said, "I will go home. God gave from somewhere, how he gave the corn for the ant. Why am I working so hard? I will go to my house." And he comes home and lies down, and his wife says, "What happened?" You come, meet night, day. What? She said, "Don’t talk." He said, "What happened?" Even I don’t want to tell. Why should I tell? God should tell. So everything then, she said, "Oh, God." He said, "God, give me life, and if He wants to give everything I want, bring me here. Otherwise, go hurry home." Like one person was sleeping under the cherry tree and said, "Oh, so good cherry," but he didn’t want to sit up, so the cherry fell on him. On the stomach, I don’t want to do this. If you want to give it in my mouth, so he put it in his mouth and said, "But I will not eat. You should eat for me." So suddenly it fell in and stuck inside, and he died. So lazy people are like that. So work, work is worship. Work is worship. And what kind of work are we doing from the inside to the inside? So that man has that story, very long, beautiful, beautiful. Every story is very beautiful. Always, you should tell me which one. So, in this dream, the waking state, the entire day is spent in waking. So that this person, that is nidrā, in that sleep, who is sleeping, Jagrat Janī, in that sleep, deep sleep, he is having awakening. The sleep awakened, Jagrat Janī. Jagrat means awakened, Janī means no, in the night, that what they are saying, that he’s sleeping, that. So that person, that yogī who’s sleeping in the night, the dark night, but he awakes as a day within himself. So he’s alert, he’s aware. He who sleeps in the night, so within him that day awakens, and he is awake. The opposite sleep. Ulta sen, nen sen me zage, and this when your eyes will be closed. Take a probe from within. So we close our eyes, and then we can see something. That is going from this, so this kind of Yoga Nidrā, you will not achieve stillness. So there are these letters, something that Holy Gurujī, Mahāprabhujī said, and Devpurījī, so two Hindi language professors and others, but they cannot translate this Yoga Nidrā. So if they cannot, how will we do now? I understand what it is. But still, I cannot make a key in this direction, that direction. So, when you put your key inside, which side will you go? There is a key. Now, how are you doing here with your key? Can you tell me? Please, everybody, look here. This is a key. Here. Now, which side are you turning your key? Come on. Don’t move to the side, only one side. Now, who did it this way? Hands up. Everybody to each other. Okay. And the other one, how was it? Which side? Like this. You went twice. This man, yes. So he’s confused. Confused means he’s in the sleeping of Yoganidrā. Also, so look. We are sitting from this side out, get out, and what is here is in ourselves. But maybe in other countries, in other countries it is different. Other language is another language, no? So, this I am versing for you, and we will this week also bring this yoga nidrā. And this yoga nidrā, you need not to practice it, not practicing. You have to learn. This is not for sleeping. But awake in our awareness, then your sleep, you will be sleeping in divine sleep. And you will come then, in that time, your awareness will come. So that your key will just like this, and already you are talking inside. So, afternoon, sometimes I lie down, and because I have the pen a little bit, so put a little, and you know, the mānas, they hypnotize me because she also wants to go and sleep then. So I am down two minutes, and I am sleeping. But not sleeping. I am in sleeping; in sleeping, I am awaking. So I am talking. How was that? It was, who is there? And it was light, and they said, "What is he talking about?" After they told me, they said, "But he was talking, but we didn’t understand what you were talking about." I said, that is called the yoga nidrā. So you sit the whole night beside me. Do not talk, and you should not sleep. Then you will see, yeah, there was something, what it is. And how will prāṇa come out? Oh, you cannot imagine. What are you doing? That is called yoga nidrā. So now, many, many of these, our bhaktas, if you don’t know, then in the morning you should stay there. How many will do? Then it’s very good. Few people, they make rhythm. One makes... So this is the real, good Yogī Janakī Yoga Nidrā. And that’s great, great things. So we have to be very, very alert to understand first. We have to understand, otherwise not. Until then, we do in our Kriyā Anuṣṭhān, after good eating. And everyone, those who are old, after 50 years, we should rest a little bit in the afternoon, but below 50, they should not wake up. Not wake up, sorry, not sleep, not sleeping, not sleeping, that’s it. So the youngest people, they should not sleep, otherwise they will get confused completely, that’s it. So, very nice to be here, and yoga, anuṣṭhāna, and what is the meditation, and what is yoga, and what means the other different kind of yoga? This I told you now. Evening, we will do something more, and in the evening we will continue.