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Ambuli Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Satguru Deva Kī Jai. Guru Vara Me Chalu Sauna, Deśa Antaryāmī Me Chalu Sauna. Om Bholē Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Satguru Deva Kī Jai. I see now, once more I should say Hari Om. Good morning, all my dears—sisters, brothers, children, everyone. We are very happy today. Today is Sunday, and on Sundays there is always a good constellation. When we consider that day according to Jyotiṣa—when we should leave the house or attend to something very important—we should align with that constellation. Prāṇāyāma involves Iḍā, Piṅgalā, and Suṣumnā; that is also the power inside. So it is very, very good to know at what time we should go. First, when we wake up, we should notice from which nostril we are inhaling and exhaling, where the air is flowing more strongly. I have given this teaching many times, and it is what the yogīs said, the ṛṣis said, and the jyotiṣīs. When we have to leave our house or go somewhere for something important, we can test this: just note where the breath is flowing more. Perhaps both nostrils are equally flowing, and that is also very good. Otherwise, if the breath is coming more from the left nostril, then we should step out of bed with the left foot. If from the right nostril, we step out with the right foot. And if both are equal, we should turn and place both feet on the floor together. Try this for one week, and you will really see how it turns out—whether it is very good or very important—and I am very happy that it has come to be like that. Also, you know that when we open our eyes, we should think, “I am human.” We know we are human, but when we wake up, that first thought is what matters. What will you think about in the morning? “I have to go early; I have to do some work; it will be good or bad for me.” Many things, as humans we think a lot. So as we lie on our bed—or wherever we sleep, the new day comes for us. Some may say, “I have no bed; I sleep on the floor, on a little yoga mat or something.” Then sit up, and again the same thing: first we say, “I am human.” That means I have to reflect deeply; I should not do wrong or harm to others. The holy book says of Jesus: if someone strikes you on the right cheek, offer the left as well. Why? Because I am human. So if someone does something, okay, you can respond, but if someone gives here and I only take more, it is said that is not human. So it is said we are not truly human then; that is not the way of a human. Many, many things you have learned. You have the Bible, you read it all. I do not know very much, but in my visions, my being, I know everything about Jesus’s atmosphere, how He did everything—one can feel it. And how we are doing now, I do not want to say anything, because I do not know what you do. When we are sleeping—whether on the floor, it is said sleep does not even require a bed or mat, perhaps not on the grass, maybe I am sitting and sleeping. This evening, in our very nice program, there were definitely five or six who were in such a beautiful sleep. They had a mālā and were together. What a beautiful mālā, sitting straight, sleeping, and saying, “Yes, I will.” So, nidrā. Sleep is very important, but it is said, “Oh Nidrā, go somewhere else. I want to be awake.” And so they were, half asleep, half awake. That is sleep; sometimes while driving you think, “I must go immediately now,” but in the car there must be no sleep, only wakefulness. I am awake. So there are three states: Jāgrat, Suṣupta, and Svapna. We are awake, we are sleeping, and we are dreaming. Now, if you are aware of this, you will see that your sleep and where you go become great things. Or, the constellation was not good—but how can we make that constellation better? For instance, while driving a car, if you feel very deeply tired and about to fall asleep, then you wake up, pull over, step out, look at your car, clean it, and then drive again. Your sleepiness was given somewhere else. Jāgrat, jāgrat—we are awake. Dreaming, we are dreaming now, and then we are dreaming. So when we wake up, from which state are you waking? Sometimes one was not sleeping because it was not good: “I will get up today; I have to go there,” but I am lying there, half asleep, half-awake. If one is very tired, he sleeps on the sand, on stones, and goes into dreams. So we were sleeping on stones, and we went somewhere to dream. That is what the yogī said: yoga, that is why Yoga Nidrā. Yoga Nidrā is something only a yogī can do, and now many yogīs in our tradition practice Yoga Nidrā. There are many yogas in their life, and every day they are practicing Yoga Nidrā here. In this Yoga Nidrā, there are different kinds of beauty: one is awake, one is dreaming. There is snoring—what a beautiful sleep! Yes, and what? You do not know what you are doing. Snoring, we do not know; dreaming, we do not know; and sleeping, we also do not know. Come out of this. So in Yoga Nidrā, all three conditions are present: Jāgrat, Suṣupta, and dreaming. And your student gives instructions in the class—Yoga Nidrā—and the students are sleeping, yet they are listening, they are understanding. And when the student has told something, but the time is gone, we are awake. So that is what we do. Our classes in yoga and daily life are very different things. So when we get up from sleep or bed, more or less, we should know: we came from the earth, we live on the earth, and we will become one with the earth. From that, when we sit up, we consider where we are looking, what we have to do. In the morning we said, “I am human.” Then we know where we will put the first foot. And, Mother, can I step on you? Which mother? Mother Earth. Then we go to the water. Jala Jagadīś—water is God. The first time we touch water, maybe only a few drops, but every nerve system sends awakening throughout the whole body; that is called awakening. All our nerves and systems are informed; the message spreads all over. When in the morning we take water and splash our face, the whole body awakens. So it is also when we drink water. Where are Suṣumnā, Iḍā, Piṅgalā? It takes us time to understand and learn this. Now you will say, “Swāmījī, how will I go? How will I sit there? How is this?” You don’t need to worry; you will know automatically. I can tell you, now you will understand: you are awake. And for that, we need a guru. So now we are strong; we are about twenty years old. When will our country let us drive a car? The driving instructor gives the teaching; that is our Guru, giving us instructions, and we are learning. So, one month, two months, not just one or two days. Your teacher will say, “No, slowly, slowly. Where? How?” And you say, “Yes, I can.” He says, “Yes, but I have two places for practice.” On this side you are, and on that side the instructor, who takes care if one makes a mistake. Anyhow, now you all know. Mostly, you are all driving your own car or bike now. When we sit in the car and drive, you are alert, aware, conscious in the car. You are all doing this: looking forward, back, left, right, below, above—that means you are alert, awake, attentive to every direction. We know we are driving, but we know the left side, the right side, we are braking, accelerating, and we know if we have petrol or not. So when we drive that car, the car becomes alive, living. And we are there as our heart, our soul—then we are perfect. Similarly, when we wake up in the morning, you are the car, your body. You are the Self, the Ātmā, and this Ātmā is with you. So in this way, if we can come and learn yoga and all other things, this is yoga—like driving a car. Or what about an aeroplane? The pilot is inside, and you know, a very big helicopter or airplane, and it can be even larger, with all of us inside. Then how happy we are—eating, drinking, talking, sleeping. The pilot is alert. Similarly, we should be alert, because our body is an airplane. After our body, our feelings awaken; then further we go through many, many yogic kriyās. We come from the house, go to our car, open the door, sit inside, close the door, and we go. That is how we should be in our sādhanā, today, and the more you practice, yoga in daily life is not just about stretching the body left and right. We should also be in our sādhanā. Yoga in daily life is not just about āsanas; it is not just about stretching. Jāgrat—we have to become jāgrat. And therefore, this bhajan, Yoga Nidrā. Not like Yogi Nidra; sing nicely. And after, we will take a little time. Then again, not immediately, okay? And here we drew an instrument, you know. So, Yogi Janaki, Yogi Nindra, Yogi Janaki—then there should be a gap, a little bit. I am not a singer, I do not do anything; I am just sitting with you. And I see you, I am happy with you, okay? Maybe you are more—yes, so all of you are taking me, let me go away, yes, you are powerful, so I am just sitting here, okay. Dīp Nārāyaṇa Bhagavānakī, Devpurīṣa Mahādevakī, Satguru Svāmī Mahādvāranjī Bhagavān, Alakhpurījī Mahādevakī. Om Shanti. The harmonium should be nice, otherwise, no harmonium.