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Good evening, all my dear sisters and brothers, all practitioners of yoga, yogīs, yoga teachers, and all practitioners from different kinds of yoga centers. I wish for you that your work, what you are doing in this world, is the greatest. Ultimately, we must all arrive at the destination that is a part of yoga—the yoga for human beings that we speak of. Our soul, our ātmā, comes into our body from the cosmic energies. It is like water from the ocean that rises to become clouds, and from the clouds, dripping water falls to the earth and flows onward. The clouds rain down upon the ground again, and so the same cycle continues. Last night, around one o'clock, I awoke and was in a state of half-sleep, half-wakefulness. In that state, I received thoughts and instructions from my Gurudeva regarding this practice of trāṭaka. In trāṭaka, you know, when there are living creatures—the light, the seed, and so on—they move as a fish moves in water. When human life is being created, we have that seed, which floats like a fish in water. They all go directly to that point. This means their eyes, their inner eyes, the ātmā, the jīva, or the soul, are already searching their path. They go precisely to that given point. It is a high, divine process for this soul, entering the mother's body. This is between the mother and the father. There begins the life, the light. And where does it come from? The nābhi. It comes from the nābhi. There, in our navel, resides that jīva, that soul, whatever we call it. Now, the Jīvātmā has eyes inside. Where they are going will always be to the right point, according to their direction, for God has placed it within our particular body. That jīva, that soul, that ātmā, is the light itself. And so they are born—all animals, the baby bird coming out from the egg, all fish and other creatures. It is the same even for vegetation. For example, this is a seed. How many come from one tree? This seed is within the tree. And this seed, again, has Mother Earth inside, and the father's eyes come out and see where to go. Every seed again gives eyes to the roots. And from where does this tree, this fruit, that color, that design come? All the seeds of one tree are like that. From this one seed will arise such a tree; it will have the same fruit, the same leaves, the same flowers, and so on. Our Satguru Dev Swāmī Madhvānandjī Bhagavān once told me a story. I was sitting in the Nippal ashram, and it was very late, about 10 o'clock at night, and I was sleeping. But Gurujī said, "Sit down, meditate." I asked, "How should I meditate, Gurujī? Please tell me, what is meditation?" My Gurudeva said, "Just make a mala." After we finished the mala, Gurudev said, "One in all and all in one." Even the green grass, even any trees, bushes, all creatures—everyone has eyes, and they are all looking with their light toward their destination. Therefore, all our trees also have their eyes, and that is concentration, what we call trāṭaka. Even day and night, and especially at night, most seeds come forth. Because in this darkness, the eyes are opening. We may not understand, but we have the eyes, and so it is said. There are so many trees, many, many trees, but it is said each and every tree, its branches, finds its space. Similarly, all vegetation, many other things that come from the earth, they have roots. The roots are that which will be forever. Some branches may break, but the roots are there. And these roots will give further. There is a light in the light. Eyes, beautiful eyes. And that comes from Mother Earth. It comes out. Mother Earth gives all kinds of everything a mother needs for her body. Gurujī said, "You don’t know; after some time, you will know." So I asked Gurujī, where does this Jīva come from, and where will Jīva stay, and will it go somewhere? My Gurujī said, "I will tell you, my child." He said, "We all call elderly people. We are the youngest. They will tell us, like child, son, daughter, etc." And there, Gurujī told me one story, but I will tell you tomorrow. Gurujī said, "The next day, I asked Gurujī, and Gurujī said, 'I will tell you after, I will tell you after.'" So, this is Haṭha Yoga. Haṭha Yoga is the earth, Mother Earth, the water, the air, the fire, the space expanding. It is also Haṭha. My dear, how long we can understand and go further and further, that’s called Haṭha Yoga, and there is what is called trāṭaka. Expand, you come, and now you expand, and that roots their point, their energy. They are fire. Everything is in the navel. But I asked Gurujī, how is the jīva going like this? Gurujī, how are you going? I was a very young boy, about 10 or 9 or 8 years old. We do not count our years. Whenever we are for one year, it doesn’t matter when or which date you were born. We don't say. We only say there is one in one year, and where there is Bhagavān Rāma, on those days we bring all the children who are newborn in this year, and we perform pūjā, and there we give our children. Our mother, father, and relatives all come and make a beautiful festival. If they cannot do it one year, they do it the next year. And so we know what your birthday is. A birthday is my mother's, when she gave me birth. But I forgot the date; we know that on that day, here on that day, we all received the blessing. Therefore, we are not celebrating a birthday, birthday, birthday. What is that? Now, of course, in Western countries they began "birthday, birthday, birthday," and now Indians also say "happy birthday, birthday, birthday." You see, also in Europe, there are many birth ceremonies. This is only about maybe one century old. Because many, many people in Europe, also many, were not educated in schools or something. And so the mother doesn't know which year she was born. And we are not worshipping that. We said one year, and that year he said, "This is the day where we are making ceremonies, and from this year we are all together." So, let us say, for many years—since 40 years or 30 years or 50 years—it was a big problem for elderly people. But the government said, or people said, that was your birthday, when it was, who was your mother, your father. So those who are nearly 100 years, or 90 years, or 80 years, they will just say, "OK, right, that’s all." But we know we were born, and I know my father, my mother, my brothers, my sisters. And we worship on holy days, like we say Christmas here; similarly, we worship on Bhagavān Rāma's or Bhagavān Kṛṣṇa's day. All religions, they were on that day worshipping all four children like this. For example, now in Europe, in some parts, some countries are different, but it is said that in the sixth class, when a child is six years old, they should go to school. I don't know about Czech or Slovak, but in Austria I know. So if the child is only five years and the month is a little behind, they will not take him at the school. The next year, he will bring the child, and it is already seven years. So, my dear, like this many things are going on too, but we are all going towards everywhere that God has given us. So, Gurujī said, "How the eyes are going." Then Gurujī told a story. There were these disciples, and one disciple was with Gurujī. At about 11 o'clock in the morning, it was a little cool, cold, so they were sitting in the sun outside, Gurujī and the disciple. And that disciple asked, "Gurujī, what are you doing?" He said, "I am going to my room, because one of my bhaktas is in the ocean, and he has a little boat, and there are heavy waves." So there was one bhakta in a boat, and he said, "Gurudev, Gurudev, in the ocean, please, if you cannot save me here in the water, how will you save me further, Gurudev?" This is from that sādhu, guru, in Rajasthan near Devapurījī’s ashram. So he went, and I said, "Close the door, nobody should go in, don’t disturb." He asked, "Why?" Gurujī said, "I have to save my bhakta on the ocean, and his boat is in the waves." Then Gurujī went into samādhi. This is not just a story. There is one big book, and in that book, many ṛṣis, gurus, and holy persons—like Kabīr Dāsa, Sūr Dāsa, Gūrū Mīrābāī, and many others—are mentioned. You can get one of these statements, and in that, you will see the inside. He came, he took the boat of his devotee, and Gurujī said, "Come, I will bring you out. Sit in the boat, I am taking you." The bhakta was so happy. "Thank you, Guru Dev." Like that, the Guru is like that. He said, "I am not doing it because I am a Guru like that. My bhakta, my child, I saved you, I helped you." This helping of God—now he came back again. Now he came again, he went to the ashram in his astral body. His physical body is there, sitting in meditation, and he was there. What to do with one key? He misunderstood the key of thinking, and his ātmā, his soul, was moving around the ashram. Nobody can see the astral body; no one can see us. And Gurujī is just going. The disciple said, "Gurujī, you are in the astral body. Still, I lost the path. How to enter the physical body?" He said, "Gurudev, nābhi, nābhi," and when he gave the word "nābhi," immediately the astral body of Gurujī, through the nābhi—this is the navel—and from there, Gurujī came back again. Gurujī said, "My child, my bhakta, my disciple, I bless you, and your name is Nābhādāsa." Gurujī gave the name to the disciple, Nābhājī, and in the book, you will open it and you will see Nābhājī. That is the yogī. And he said, "Gurujī, you have the eyes, but something was there, like a block." So Gurujī said, "How did you know?" He said, "Gurudev, I performed trāṭaka, Gurujī." If I had looked my eyes out and looked, "Where is Gurujī?" these eyes would not see me. But if you saw the body of Gurujī—there was no picture at that time—we think of Gurujī, he closed his eyes, and that astral energy of Gurujī and the disciples... The trāṭaka of the nābhi, and Gurujī came. He opened his eyes. The disciple went to Gurujī and made a blessing down, spreading to Gurujī’s holy seat’s feet. "My Gurudev, please, don’t do quickly, hurry, hurry like this. What will I do without you, my Gurudev?" Gurujī said, "A disciple will be like, I like him," Gurujī said. Still, there is an ashram there, and beside it, there is a big temple. So there, there are yogīs; that is Haṭha Yoga. Therefore, it is said, "O my bhakta, O my disciple, don’t say, 'I am great, and I am this.' No, no, no." Leave everything behind your ego, put everything out, and just come with me. Mana means mind—your mind and my mind and thy mind. That Ātmā in that Ātmā, that is Paramātmā. Therefore, our Mahāprabhujī’s one disciple, Śivanānjī, he was a Khatu, Chote Khatu, and he said: "Śrī Guru. Prabhu chara chara kī ātmā, naba rūpa vyāpā, satya yāpā, vimala cetana ātmā. Prabhu vimala ātmā, nase āge, agama jāge, nigama se nitya ātmā." So tomorrow, my dear, about this prayer, I will explain to you. That is called Trāṭaka. Merī andar kī āṅkheṅ khul jāyeṅ. It means my inner eyes should open, and when they open, that is the other one. So there are many great sādhus and many people who, by birth, are blind, but they have inner light, and that inner light we should also awaken. Nābha nābha rūpa sya poṣa sya poṣa... Slava Chetana, so tomorrow it will be a very happy joy of this book or bhajan. And that bhajan is a prayer, and you can have it morning, anytime. When we translate everything, you close your eyes, and you are like that Nābhājī, that Yogī Nābhājī; you are everywhere. With this, I wish you all the best, and tomorrow again, say: "Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Oṁ Namoḥ Śiva Śrī Guru Ātmā Paramātmā. Oṁ Ātmā Puruṣottama, sakala jagake antara jāmī, cāracar kī ātmā, prabhu cāracar kī ātmā."