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Nāhaṁ kartā, prabhu-deep kartā, mahā-prabhu-deep kartā hi kevalam. Oṁ Śānti, Śānti, Śānti. Good evening, all dear sisters, brothers, all yogis and their lives around the whole world, and all yoga teachers and students from different centers, ashrams, and gurus. We send them our Oṁ Namo Nārāyaṇa greetings. To all practitioners and teachers of yoga everywhere, we send our Oṁ Namaḥ Nārāyaṇa. Let us all say this prayer together. It is very short and very good. "O Mahāprabhujī, O Gurudev, we are all doing for you and blessing you. And Gurudev, please give us blessing, happiness, joy, oneness—not only for one, but one in all and all in one." Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhuśaraṇa Parāyaṇam. Haṁsabhādas Prabhuśaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīpa. Oṁ Namaḥ Śrī Prabhudīpa Nārāyaṇa. Hamsabhadas Prabhu śaraṇ parāyaṇam. Hamsabhadas Prabhu śaraṇ parāyaṇam. Oṁ Nam Śrī Prabhu Dīpanāth. Oṁ Nam Śrī Prabhu Dīpanāth. Śrī Dīp Nārāyaṇa Bhagavān kī, Devādideva Deva. Puriṣaṁ Śrīdip Nārāyaṇa Bhagavān kī devādideva deva. Puriṣaṁ Śrīdip Nārāyaṇa Bhagavān kī devādideva deva.... Devapurīṣaṁ Śrīdīp Nārāyaṇa Bhagavān kī, Devādideva. Devapurīṣaṁ Śrīdīp Nārāyaṇa Bhagavān kī Devādideva. It is a very beautiful evening. The sun is slowly, slowly going to sleep, and it will awake again for others. For us, it seems to be sleeping, but it is not sleeping. The sun, Sūrya, is there all 24 hours. Similarly, great saints or gurus are never sleeping, and they are not only for one person but for the whole, for all. That is why Mahāprabhujī made a beautiful bhajan about our meditations—different kinds of meditations. But then we lie down and we practice what? Yogī Janakī Yoga Nidrā. How nice and beautiful. The whole day we are working, and then at night, after the sun sets, all go to sleep. But bhakti yogīs also lie down while remaining awakened. Their awareness is for all people—it does not matter who is who—and also for other creatures, animals, etc. That is the great one, making one. Consider how many hairs are on our body. Every hair is happy and wants us to be with you through the body and also our breath. We are inhaling and exhaling; we do not sleep day and night. Yet sleep is also very important. We call it nidrā, sleeping. In this nidrā, do not go without anything. When we were jāgratas, awake the whole day, we were working. Now all are sleeping, and we yogīs are also sleeping, but we are going constantly with this breath system: inhale, exhale, inhale, exhale. So, yogī, jānakī, yoga nidrā. Yogī, Jānakī, yog nidrā. You see, great saints are sleeping? No, they are awakened, but they allow certain nervous systems and all parts of the body to relax, as if we are sleeping. We are all asleep, yet awake. It is said: "O Nidrā, don’t come to me. Nidrā, go to someone who is very lazy, and otherwise, without that, it is. I am in my devotion." That devotion, oneness, love—this is yoga nidrā. We have a beautiful bhajan. Please listen carefully and learn each and every word. It is in the Hindi language, but it is beautiful, and you know it very much already. How Gurudev said... Gurudev said, "I don’t know Mahāprabhujī, I did not see him." I was born, but Mahāprabhujī passed away in 1963. Before that, Mahāprabhujī wrote this bhajan. Mahāprabhujī sepsal tento bhajan. Mahāprabhujī delivered this message to Holy Gurujī and all his disciples. The Guru is the one who gives you the study; the Guru will give everything. And the Guru said, "I am not yours. Why? Because I am yours for everyone, like each and every cell in the body. And we are nursing, we are nursing from our body. And it is all the time, all the wealth. It is everything and everything." It never will be M. Like the elephant and the ant—God is feeding them, and we are also like this. We have to understand this. I have not written it, and I did not show something when I was... no. It is in the books of Holī Gurujī, Mahāprabhujī, many. Don’t sleep. You go ahead. Yes. Uṣṇīndrame jagratjane atrime divasa uganihe yogijanogiyoganindra Tira lamba ka pangka chale śveta suna selani. Lamba ka panka chale śveta suna selani... ... ... ... ... ... Pulati khala khamala me jaga chetan purusha su jani Tathārāpavirāja nita-nāma-nirvānī Adhārata nirvacalājā. Sūrata āgāṃhārjā. Asucetanahe bora-nāzār-nāhiyāni. Asucetanahe āhijāna. Pusha purad behaad beena hanga khar to. Pūṣā se senā milāve, mukha baṭalāve. Sannyāsī itame gamagani satcha. Sannyāsī itame gamagani ṛṣi sabhāgave samajisoi janārani. Sabhāgave samajisoi Vākāpuri jisādāndi sannyāsī ulati kālāpe hi jāni. Vākāpuri jisādāndi sannyāsī ulati kālāpe hi jāni. Vākāpuri sādā buddha avaliyā vi nadeśa dikāni. Vākāpurī sadā nadeśa dikānī. He is the Master, the Guru, the Master of all beings, the Master of all beings, the Master of all beings. So, when we meditate, concentrate, go to sleep, we awaken. Where is our Ātmā? That ātmā, that jīva, is always awakened, but it is as if it cannot go out. All our nāḍīs in the body have round and round of our ātmā. Many of us are taking different kinds of feelings to that. Then we are bounded by this whole saṃsāra. What is saṃsāra? There are two meanings. First, saṁsāra means we all humans are working here and there, here and there. It is like we are caught, we hold it. We can’t go, and we don’t let go. So in that, this jīva, or the soul—we can also say ātmā—comes to paramātmā. It is like an ocean and a water drop; it becomes one, but it is still separated. So, in that we are bound. In that bound state are our feelings, our whole body. We are bounded by many, many things. Many of you are sitting here. Think now, what you would like to have. What you want to get rid of—it is not only because of the humans, but many things, everything. Even what we are making, a house, is also a burden. All the trees, vegetables, many things—we are attached. We are attached to that, for example. We are attached to the cherry and the beautiful blossom coming. We look at our cherries, our cherries, and then come the fruits. We say, "Oh, very nice." They become a little yellow. Oh, they are beautiful. But how many fall down? Then come beautiful, dark, light, colorful cherries. So from the moment we got the attachment to plant the tree, longing for it to grow, then come the leaves and plumps, very nice flowers. The whole day, we are attached there. And it is only a cherry. But there are many, many, many things we are attached to. And again, it is not there. So, how many things do we have? Someone has a cat, someone has a dog, someone has a tiger, someone has a lion, someone has a mouse, and some good friends. Love is love, so we are bound by that attachment. Attachment means we are completely bound. Recently, some of our bhaktas... a husband died. He worked, he earned money, then he ran away to many, many countries, and so many, many things around the world, coming at home, and then he was thinking many things. And he gave up. He gave everything up. He even gave the house up and went somewhere, and whatever it was—money or anything—that also was given. And, "Don’t, please don’t make any ceremonies for my death." He was given up, meaning he released. He didn’t want to talk to anybody. Then he talked, but not "Yes, come" or "Come, not come." He didn’t even want to talk to anyone, no. He wouldn’t talk to anyone, and whoever came, came. Nirad Hari, such a person. Yes. It’s not an easy way. Not easy. We are at a test. For example, I went yesterday after satsaṅg to Vienna. In the afternoon, I came back, and it was not 25 hours in attachment. I was in attachment with all of you. I was thinking, what techniques are you practicing? If someone is gone under the trees and sleeping, or satsaṅg was not proper. And Uma Purī was talking, I don’t know what she is talking about. Yes, like it is one mother, and she got in memory, in her stomach, a little child. Now you know how attachment is. What one? That was with her husband, that attachment. They are attached, both, and then both said, "Oh my God, now we can’t go anywhere," many things. And, many, of course, we are attached, we want to have. And from that day, when they know that they want to have a child, what happens till? Till they die, they know themselves, their child, and their children, and their children. That is attachment, and while dying... "My grandfather, my grandchild, my grandchild," the grandfather said. Yes, attachment. And I saw that one person. Yes, just a few days. It was great in that way, but of course, in another way, we have done. But we should have given everything, however or not. So, yoga is a good movement for the body, physical and also for the mind. Breath also, all five elements, but beyond that, we cannot give up the five elements. And there is that "I am, I am great." So this attachment is great. And therefore, what the bhajan Mahāprabhujī has said—and this was very nice, this bhajan: "Yogī jñānakī yoga, only yogīs can have, not others." And what you are making every day, making yoga, yoga nidrā—but that yoga nidrā, many... are snoring and sleeping, they’re not aware, but that much they know: they are sleeping. Very great. And when the master is giving instructions, then he knows the sleeper, who is sleeping, is already awakened. That means it was awakening. So Jagrat, Suṣupta, and Swapna. In these three we are rolling. For 24 hours, we are in this tree: awakened, sleeping, dreaming. And in the dreaming, we are working and working. Whatever we are doing, we are going somewhere, or we are going to dream of some of our friends. So this jīvātmā, this jīva, the soul, it is in the cage. Sometimes this parrot, that parrot is in the cage, and sometimes he is also looking where the others are flying. But they cannot go, so many are free, and some are in the cage. The cage is where we are attached to someone. And when the little door opens, and he’s looking left and right, then he will fly away. But they take the wings, cut them off. They cannot go. What are these wings that are cut? Our attachment of the second. So yoga, yoga is not āsana prāṇāyāma. It is to go completely in freedom to God itself there inside. Otherwise, suffering more, and in this suffering, we’ll come back again. In all religions, all great saints, everyone, they all think that God will be there. But have you seen? I have not seen. Because there is no one to see. Each and everyone is there. One wind drop is there. Each drop is here, such life is beautiful, but slowly, slowly we should move from attachment to detachment. And so Mahāprabhujī beautifully says.