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Oṁ namaḥ śrī prabhudevāya narahariṁ śabdhaḥ prabhuśaraṇapa... Śrī Prabhudeepa. Oṁ Namaḥ Śrī Prabhudeepa. Good evening to all sisters and brothers, today in India and at our Aum Ashram, and to all around India and in other countries. Some are sleeping at night, some are engaged in other things. Yet, it is certain that in yoga and in life, many people are awakened. What is it to awaken? Not merely from physical sleep. Mahāprabhujī and our Holy Gurujī said, "Jāgṛt, jāgṛt is one of the best yogic sādhanā." Yogī jāna kī yoga nidrā—do you know this? So, awakening, yogic awakening, means you can sleep very deeply; it is no problem. Go, sleep. But in that sleep, those who are yogic are also awakened inside. There is Jāgrata (waking), Suṣupta (deep sleep), and Svapna (dreaming). We must be awake while working, but that awareness is mostly external, not internal. We have our thoughts, but we are not completely aware of our body. Yes, we know our eyes are open. We talk here and there and do our work, so we are outside all the time. Whether you go to the office, are a driver, or an airplane pilot, this is the waking state. The second is sleeping, and sleeping is not a state where we are completely unaware. We have our own inner machinery. When we are sleeping, each and every cell in our body is active, though our consciousness is not so awakened. But real awakening occurs even when we are sleeping. Each and every cell, all the inner doctors—the inner physician—is doing good work. For example, after an accident, a doctor may give you an injection to make you sleep. Why? Because the inner office of the body must attend to many things: accidents, muscles, bones, nerves, etc. When the doctor induces sleep for relaxation, it is in that sleeping state that awakening is already present in the body. It is very important to know where and how I am. What we call deep sleep pertains to our external self, and that is not available; it is not an oasis. Then there is svapna, the dream state. In that svapna, pain is not present. Our inner self is working for us. Because we try to take movement, it therefore goes into the dream. In the dream, one does not think, "I am awakened" or "I have died." I am somewhere. This is what Mahāprabhujī has written in a bhajan: "That time I was not born, so don’t say that I am hot-headed." So it is, I do not know when I was born, what sign Mahāprabhujī was, or how long Mahāprabhujī existed at that time. In that state, Mahāprabhujī brought forth such a yoga nidrā. At that time, perhaps Holy Gurujī was with Mahāprabhujī or not. I do not know, but Mahāprabhujī is awakened. That awakening is in them; they have awakened sleeping and dreaming. Such a one is called a yogī, a real yogī. He is above everything—above what we call our God or whatever it is. So is Mahāprabhujī, and so is Mahāprabhujī’s bhajan. What have we learned from this? Some people were giving instruction as he lay down. What we call that—Swamiji’s or anybody’s—lying down and sleeping is not it. Many people, about 60%, are snoring. Immediately after eating lunch, they say, "Now we will do Yoga Nidra." So people are silent, sleeping, or said to be unaware that yoga nidrā is relaxing. So how do we call the body to relax? We were outside, we work very hard, and this is how we relax. "I will relax," and in that, they relax. They label it as yoga nidrā, but yoga nidrā is about Mahāprabhujī. He has written about it, and there are so many words from Mahāprabhujī I cannot fully understand. Perhaps, but still, Mahāprabhujī is proceeding on the third way: from the earth, then above, till the sun, and then above that. That is the consciousness of those yogīs. They are above the sun, very far. There are certain master gurus who can go to a certain point and return. But after a certain point, if one goes above, then one cannot come back. You may be conscious or unconscious, but you are below; then you can be there. How can you do it? In this way, Mahāprabhujī and Devapurījī, and Mahāprabhujī was in this Yogijanakī Yog Nidrā. At the end, it is said to Alagapurījī, and so how he said in this, "Learn properly and see," and then there is the third line. Now, there are two kinds of things. What is that science now, the conscious science in the world? They say, "Yes, I am very good." The airplane, how nicely it takes off from Austria, Germany, and flies the whole night—a very strange habit. I do not know how high, how high and how fast. This speed you cannot perceive, and we are moving with that speed, but we cannot feel it. Many things are going above the moon and very far somewhere, and then again going somewhere. It is good science, and they are doing everything. This is that science, and yogic science. They are separate. So the yogīs can achieve and also see the humans, but what the humans are doing, they cannot. That yogī, that one above, they cannot catch them. They are doing great things, many things. There is nothing to sin for the yogī, and that is completely in what you call God-consciousness. And God is not available. There is a God. God is one. God is like Śiva, Dvāpara, Tretā, Yuga, etc. But the real, that yogic state, is coming, abhaya, and this, we cannot see, but it is that. In that, like this, people will not understand. They cannot catch us, and we cannot catch them. But it is like this. In that way, now we will have again our Yoga Nidrā and see each and every word that Mahāprabhujī has written, and that Mahāprabhujī was chanting. So, is there anyone who is doing Yoga Nidrā? Anybody in front of Mahāprabhujī’s room? You? Yes, then please come and beg. So, in that way, yoga is very much... And if yogic yoga, that said, is the three points, what is coming? The yoga, yogasādhanā. And yogasādhanā is then Iḍā, Piṅgalā, and Suṣumṇā. This year, we are catching or not catching. And all three, above that, before what is said, Shiva appears. Before that, there are these three points and the space and something—this one word I have forgotten. Elements come after; there comes element. The element is after. Because Shiva was still not there, so it is only the three. Guṇas, guṇas is ultra, also down, also down. There’s other, always I used to tell me, so, okay, who will sing that? Okay, come on. And so, my dears, everything is very nice. In Europe, I was for long times, all my dears, where every day I had two lectures. Now I will have only one day, and maybe someday I will not, and sometimes there is no electricity, from time to time, so I am relaxed. So do not think that it is like this. Thank you all, my dears. I wish you all the best. I came safely to India and to our Om Ashram. So we have the bhajan very nicely. Please listen. Learn, but here in India, they do not see the yoga. They are not yogīs, and they do not know anything. So maybe a bun-bun in Indian is sitting here because everybody is going to... looking at the televisions, some different televisions. Us nindra mein jagrat jane puni ratri mein diwasu gaani hai. O nindra mein jagrat jaane puni ratri mein diwasu gaani hai. yogi janon ki yoga nindra birala sand jan jaani hai. Chagat jane puni ratri me diva sugani hai. Us nindra me chagat jane, Pune ratri me divas ugaani. Pirala sant jana jaani hai. Asunā me surā cha anta uga, Kudratlā pichānī hai... Śaṅkar Swāmī, Anta Nāryāṇī, Yoga Kalājī Nājānī, Śaṅkar Swāmī, Sannyāsī, Sannyāsī, Jai Rehānī, Samjai Soi Jan Rehānī, Jan Jānī, Pieral Sant Jānī Jānī, Shrī Alkā Purījī Sadā Sanyāsī Ho Liṭī Pahacānī Shrī Alkā Janī Shrī Vijano Janī Śrī Nārāyaṇa Bhagavān Kī Jai, Sat Gurudeva Kī Jai, Satya Sanātan Dharm Kī Jai, Āj kī ānand kī jai.