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Oṁ Namaḥ Śrī Prabhudeepa Nārāyaṇam... Śrī Deep Nārāyaṇ Bhagavān Kī Jai, Devādhideva Deveśvara Mahādeva Kī Jai, Ārādhya Satguru Svāmī Mādhavaṁjī Bhagavān Kī Jai, Alak Purījī Mahādeva Kī Jai. Yes, very nice, very good. Nādarūpa Parabrahma. Do you know what Nādarūpa Parabrahma is? Parabrahma is that; it is sound. The first sound was the conch. That is why, even with Bhagavān Śiva... you know, yesterday we saw in the Mahābhārata where the first conch was blown. Good, very good. Our sādhanā, which we have been practicing for many, many years already—you already have much knowledge. Prospívá Sarasvatí je poznání. That is, Sarasvatī is from Brahmā, Viṣṇu, and Śiva. So, Pārvatī is Śiva or Śakti. The very beginning is Śakti. Śakti, which you know very well, but because Śiva has no mother and no father... A tak Śiva nemá ani matku, ani otce. On se zjevil, objevil. And that is the form of the Supreme Brahman. The sound is there—nāda. Everything is coming into the sound, and we will go into the sound. And so it was first the nāda of the Kaṁsa. Śiva comes after. It is coming, the sound. Which I many times tell you is that which is very, very beyond. There was only that space, nothing. Many of these stars and this earth, everything. That is the beginning, and we don’t know when is the beginning and when is the end. Because the beginning and end only Śiva can know. Because we have one cycle, or the ring, and we don’t know where this begins; the circle is endless. And so, you know, we also, in our numbers, what we are learning about—this is also endless. That was done by a great, learned person, and he who made this zero. Therefore, there are only nine numbers; there is no further number, so how to go? You know that. So we were making so many lines: one, two, three, four, etc. But that zero. And then made one zero, eternal. Count and count and... count. And nine, there are nine letters. And nine is also in the body. You may count the chakras, or we point our consciousness within ourselves, what we are going into prāṇas, etc. So all became the zero, and the zero is eternal. It will never be up or down. We will count back. We will come to the front. Nebo dopředu, and we will be again in the zero, that’s all. And that is eternal. It is the formless, Supreme Brahman. And in that, there is the first nod, the sound. And also, when we want to make a sound in any instrument, any singing, anything, even in animals, and also in the space—that is the zero. We are in zero. We are in this zero, and when we go beyond the zero, then there is nothing, only space and space. But it is said, endless is there, but still there is zero. That is far and far, like because our end is not there. So we are in that, and then when we make one ring, there comes the sound. And the sound is there. There is one pot. And inside is also sound, not outside. Sound is there. Where is it? Who am I talking with? Who are you there inside? Who can you talk to about these things here? And who is talking? Where? Sound. And this sound is eternal. And therefore the Nādarūpa. Rūpa means beauty. Beauty, and from this beauty, all that is coming out of it, and this is not only inside. If you have, and I myself, open my, open myself—but that is within me. My sound or your sound is not coming from outside. It comes from our body. It is given to the body. It is that sound. Without that sound, we cannot be. Sleeping, residing inside, and that will come out. Something we were yesterday also in Mahābhārata we heard something. It is a lot. So, in this, what we are saying is that Nādarūpa Parabrahma or not the rūpa of Parabrahma. There are first two always, I said: one is the space, and second is the conscious. And they are together, and they are not together. And it is said that the earth, or down, has no life. I will not say the earth has a life, but other life means the unconscious; there is nothing. And Chetan ke to ichā nahī, Chetan. Chetan is awakened, completely, and there is sound. A tām je zvuk chetan ke to ichā ne, but that one has no desire. You and me, all we have desire. And in this desire we are speaking inside. Remains something: the bones have a sound, the flesh has a sound, the liquid has a sound, everything. And all other creatures, animals. They will eat, eat, and finish, so this is very important, what we are looking there. Chetanā means awakened. But he has no desires. Chetan kichan, chetanya, and we are not chetanya. Chetan kichan. You need nothing of this body. You have no desires, nothing. Here we have injections and medicine, and the dress and shoes, and eating and cutting, you know. But on that time, that time we will be, and that’s called Eko Brahmaduttinasti. Eko Brahmaduttinasti. Brahma, that Brahma is only one. And where many, many are only temporary, so how to do? So the endless space has everything, but it is nirākāra. What is to be done then? Therefore, in this one comes nādarūpa parabrahma. Nādha parabrahma. In that parabrahma has come like a round ball. But they still don’t know, they don’t want. This consciousness can go anywhere, but it cannot touch the skin of the space. And that cannot touch this consciousness. Therefore, it is said, there are three principles: Brahmā, Viṣṇu, and Śiva. But still, neither Śiva is there, nor anybody is there. So there is a first, it’s called the balance. There is coming the balance, harmony, and light. In this, then it is said that light, fire. And that fire, what we call, is the light. But now, how many different kinds of fires? And that fire which is awakened doesn’t know what to do or what will happen. Therefore, it has to come to the water. Water cannot exist without fire. And fire cannot exist without water. And you know how many forms we have of water? And very high numbers of the fires, the heat. In winter, we will see the snow, so we see the snow in hand. And after how long? First it’s cold, very cold, then holding. And then it becomes, "It’s hot. It’s hot." So, cold heat. So there are many, many different kinds of fire: life, death. The smoke, what you are doing? The fire here. Many, many different things. So, which fire you have and how we will go with it. Therefore, in our bodies there are five, and that is our physical body, then our energy, then Annamaya Kośa, Prāṇamaya Kośa, prāṇa. Prāṇamaya Kośa, prāṇa, and prāṇa is that. Within everything, the second globe is the prāṇa. Prāṇa is in everything. That second sheath is prāṇamaya kośa. Prāṇamaya kośa, manomaya kośa, mind. The second sheath is earthly, and then there is manomaya kośa, the mind, our mind. Our man, that is not a mind, it is a man. It is not the mind, it is man. Man means what you want. And within a second, you will go away from your mind. And it can go far and far. Many times I am telling, and you know that all. Within how long time we can go there. For example, and you will be within, until you will know, I will not tell this word completely. You are already there. And there you are. You are here. And it is gone, you are, he would say. And that one is also in our self. So Annamaya Kośa, Prāṇamaya Kośa, and Manomaya Kośa, Man. So our mind, Man, mind, Man is not mind. There is something different, but anyhow, let’s come. So, let’s go there very far. Understand? And, you know, understand we will just... that is too late, and that is what we call Jupiter. Still, I did not finish the Jupiter, you know, that we are already there. That is this, but you know this. That you can come more quickly back. Jupiter, there, here, I was, then I am everywhere and nothing. There, after that, is what we call our Vijñānamayakośa. Science we call Vijñāna, you call the science, etc. So we have many, many qualities of our science. How much is within you? You inhale, you exhale, you go to the bathroom, you clean. You wash your dress, you make your vegetables, you are cooking, how many things we are doing? Telephone in the hand, and before that, your scientist said, "I want to speak this and that," it’s already gone. That we cannot hold, and if certain times with us will remain only till life, but our science, which we have and are doing, we will die and nothing will go with us. But, of course, our science will remain a long, long time because all other humans will use that further and further and further. And then it is like what we call that ānand. But what is that ānand? It can be our joy. Do we want to come back or not? So we have to not be connected very strongly inside with these five elements. So nādarūpa parabrahma, nāda, the sound. And from there comes the prakāśa, the light. And from that light, from there comes the air, very much the energy in the fire. Through the fire, and through this, the fire is coming, and when fire is coming, the air is coming. They are together. The air is the fire, and that is coming, what we call the water. And water is the heat. And that’s life. So what we call in our languages, where there is water, there is God. What does that mean? Creatures. So in the water, how many creatures are inside? So that is water and fire. Fire heats the air, which comes to the water. And then we are coming down in physical forms. So my science, my yogī is different. And here many scientists are sitting; they may tell me different. This is iron, cold, very cold. And with heat comes fire out. In iron, yes, though it was so cold. But inside is a fire. And that fire has inside also cool. It becomes cool completely in this, then Ākāśa. And Ākāśa and our self, we are there, conscious, and we don’t know what kind of consciousness. If someone dies, we say, "Oh, he died, not anymore, not conscious." It’s gone. So where it is, from how it is and where, we don’t know. But it is there. Therefore, we are human, and other creatures, we are all living there. So, therefore, if we can try to listen, try to understand, try to take care about it, understand about that, then you are human. And not that I want this and not accept. That is this. So prāṇa. Prāṇa. So we go, prāṇa. Prāṇa is our prāṇa. We are living from this. And still, you and I don’t know what our prāṇa is. This is only five elements of the body, but still we say, "My prāṇa." Prāṇanāth. Then it is prāṇanāth. Nāth means God. Nāth. My God. So prāṇanāth, but from where is coming prāṇanāth? It’s very difficult, and so when the prāṇa is gone, then life is gone. It means God is gone. So prāṇa is God. And what is that prāṇa? Our happiness, our good friend, etc. Prāṇa. And also, there is no prāṇa that will kill us. He has taken prāṇa away, and when the prāṇa is not inside, we are so sad. We are lost, and most of the many people, they have some psychic problem. I know that physical is different, and what I am talking is different. So the prāṇa is less, then we are, we are so, I would say, without energy. I cannot get up. I cannot get up. Yes, you can get up, go and bring a glass of water. I cannot bring water. Okay, here is the water. I can’t hold it. You can hold it, come on. I have no power. Hold it in your mouth. We give the water, and the water is going out both sides from the mouth. You are alive. You are strong, but that prāṇa has gone. There is life, but that life has no more prāṇa. There is also no energy. But of course, you know, you are saying in these countries here that Buddha is life, and we call water jīva. Water is life. So water is life. And life is water. Jal znamená jagdīś. And what is a jagdīś? It’s a God. Where is a God? God is there where the water is, and where there is water, there is God. So without water, you know, we cannot survive. And now we are making our water so polluted. What will happen, how will it happen. And it is said that now we will need water, and it will not be good water to get anywhere. And after that will come oxygen. And we are already in need of our oxygen. And soon we have already done our oxygen here. That we don’t take some other one. Oh man, what we do. So in this way, the sound and sound is everywhere. Zvuk je tím vzduchem všude, and we are just like that, gone. You understand? Did you understand me a little bit? So, nāḍī is within. Even we call, you know, we call the vein in the body. Doctors say, "How is the pulse?" We are also changing how our blood pressure is. And the doctor, and now Āyurveda, Āyurveda also sees your veins, and this doctor will see the veins are not good, or very slow, or very strong, that’s all. And Āyurvedic, if he’s a real Āyurvedic. I am Āyurvedic. I am the Āyurvedic, that I don’t know anything. Do you understand? I am the Āyurvedic. But I don’t know anything. What do you say? That is good. I am Āyurvedic. But I don’t have knowledge of Āyurveda. Can you remember this now? Yes. Life. Everyone has a life. One is ill here. And one is not there, Āyurveda. Āyur. I have some of my friends. They are good Āyurvedic. Now, there are many Āyurvedic people, and that one, he never saw that person, and nobody told him anything. And now, this first time, this person and this Āyurvedic. And if you want Āyurvedic, he wants to take the nāḍī. Only in the morning. You can clean your mouth. Etc. No drinking, no coffee, no tea, nothing. And that Vidyā will tell, "Yesterday you were eating this and this." Without any machine or anything. No smell. That is the prāṇa, also Dr. Āyurveda. And our other doctors, they also have nice things. So there are different things. Similarly, we have within us our own Āyurveda or doctor. And we know what is happening, but we lost energy; we lost the prāṇa. Or we know what is happening. So many things, this is that. This is what we told: you tell the science, and we said prāṇas. And so now you know, we are practicing many, many years. And we call it, which is the yoga nidrā. This bhajan is a bhajan of Mahāprabhujī, written by Devpurījī. And you know that we were talking about this yogī janakī yog nidrā. So yog nidrā is only for them who are yogīs, but others can also do it. But they will very nicely, quickly go to the third step. One is that we are awakened. We are awake. The second is sleeping. And third is dreaming, and fourth is snoring. And the fifth is that yogis, so we are sleeping, relaxing nicely, then we are breathing and we are completely relaxed, and we are in sleep, then we dream, then we are what is called snoring. And after that is the fifth place, and that is yogī janakī yog nidrā. If you are a yogī, all yogīs practicing here sāttvic food, and you know what is sāttvic? Who don’t know, hand up? Sattvic food. Do you know that? Is there somebody who doesn’t know? Okay. Then, tell me, who knows? Hands up? Sattvic. Okay, very good. That’s great. Yes. Therefore, in that yogī janakī yog nidrā, virla śānt janjani, virla means very rare, very rare. They can understand what is yoga nidrā. Every day you are practicing here yoga nidrā. Who is doing hand up? Yoga nidrā? You didn’t make anything. You are not giving... Did you read or practice the Yoga Nidrā? Doesn’t matter, even midnight, but tell me how you are doing or not. Then, hands up. Oh, God. So please, also tell me how to sleep in Yoga Nidrā. That is a very... You should know the training. Lie down, and in one and a half seconds, a minute, or a half minute, I am in other lokas. And in this loka, I am talking about somebody. Yes, they are sitting beside me. They were just giving a little bit of oil or something on my foot, but oil and foil, everything is gone. I am already like the bear, and then I am talking about you. That is very... Not easy, because I have very much work to do, so I cannot lay down and relax and breathe. My time is gone. I’m coming back again. That is, learn yoga nidrā, how it will be, and exactly that. Without the clock, the right time is there. Jagrat jāne us jig nindrā mein, jagrat jāne punī rātrī mein. Divas jāganī hai punī rātrī mein, jitai yogījanā kī yoga nindrā.