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Śrīdīp Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Brahmā, Samrāj, Satguru, Svāvimadvānjī Bhagavān Kī, Satya, Sanātana, Dharma Kī. Good evening to everybody. Good evening to all our friends, brothers, and sisters around the world who are with us now through the webcast. Today is the final day of our three-week retreat here at Śrī Mahāprabhujī’s Deep Satsaṅg Foundation in Strelka, Czech Republic. People from different parts of the world attended this program; we did not count, but you can see. In these three weeks, we had more than 1,500 people, nearly two thousand. The subjects this time were very interesting: Ancient Wisdom for Modern Times, theory and practice. Within this framework, for two weeks we had special programs for health: Yoga in Daily Life against neck pain, shoulder pain, and back pain. We also covered the joints—knees, elbows, ankles, and hips. Our dear Hemlata from Vienna, Austria, spoke extensively about anatomy and gave special exercises, which you will find on www.svamiji.tv on YouTube. Very gradually, we came to different techniques as well—theory and techniques. That was about prāṇa. Prāṇa is the source of life. Prāṇa is life. We explored the differences between the soul and prāṇa, and the relation between the soul, prāṇa, and the five elements—meaning body, mind, emotion, intellect, and consciousness. All together, they influence our soul through what we call prāṇa. There are ten different kinds of prāṇa: prāṇa, apāna, samāna, vyāna, udāna, etc. These prāṇas are very important for our health. Health means not only good muscles, but also mental health and social health. We have different bodies: the physical, mental, and subtle body. Besides these three bodies, our being is divided into five chambers or sheaths: Prāṇamaya, Annamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa. The first is Annamaya Kośa. Anna means food, so here it signifies the physical body. This physical body needs proper, healthy nourishment. Next is Prāṇamaya Kośa. This is the energy body. Prāṇa is not oxygen. Prāṇa is not air. But oxygen and air are a part of prāṇa. Prāṇa is within the oxygen as well. This second layer of our individual phenomenon is called prāṇa. Prāṇa holds these five different chambers or bodies together, like cement holds two bricks together. To build a house, we need solid material and liquid material—many different kinds of materials. To keep them together, we need cement or some other binding agent. Similarly, between our physical body and mental and other bodies, it is prāṇa that acts as the binding force. Here you can say prāṇa becomes like an aura. Prāṇa becomes a radiance. Prāṇa is stored in the whole body. When a person or any creature dies, we say there is no more prāṇa; prāṇa is gone. When the body gives up prāṇa, one is declared dead. So also with trees: we say this tree is living and that tree is dead because prāṇa has left it. Whatever is created in this world has that energy, that life, which needs prāṇa. We receive this prāṇa through different angles and ways. That is called Prāṇamaya Kośa. After prāṇa comes the mind: Manomaya Kośa. The mind has a very big influence on our life. The mind creates our territory. Whatever happens within, our mind is observing as well as acting with it. The mind has many relatives. Mamatā means greed. The mind is connected to greed, and mamatā refers to that kind of greed connected to attachment. Krodha, anger, is very closely connected to the mind. Āśā, that is called hope, and we are constantly pendulating here and there with a kind of hope and expectation. Often, expectation leads to disappointment. Therefore, the mind has an enemy: disappointment. The mind is not stable. Hence, the mind is also known as emotion. The principle of the mind is the moon. We call Maṅka Devatā the lord of the mind. The lord of the mind is the moon, and the moon never rises or comes out equally; it is always changing. Similarly, our mind is constantly changing. That is emotion. Emotion means you are in motion, in movement. Sometimes emotion is so strong that we can harm many things: our relations, our business, our friendship, and many other things. Emotion has many qualities. Anger is an emotion, greed is an emotion, jealousy is an emotion, and crying and fear are emotions. So there are many qualities of emotion, and these are all linked to the mind. As we go finer, as we become more subtle, more complication begins. If we know we have a problem with our thumb, for example, we can touch it, see it, a doctor can diagnose it because it is physical, and it can be operated on. But how are we going to operate on those limbs of our being which have no form? They are subtle. How are you going to cure jealousy or hate? So as we go, it becomes finer. That is Annamaya Kośa, the physical body; Prāṇamaya Kośa, the energy body; and Manomaya Kośa, which is very subtle. Then comes the fourth: Vijñānamaya Kośa, the intellect. Intellect is one of the powerful tools we humans possess. Human intellect can be developed borderlessly, but it needs education. Humans have that intellect; they can be educated. All the developments we see—modern technology, televisions, webcasts—are creations of human intellect. This intellect has two sides: positive and negative. In the beginning, every human tries to create something accessible to every common person. In Vedic dharma, Vedic culture, the Vedas, Hinduism, the Upanishads, and the Purāṇas—which are very old scriptures, thousands of years old—there were only very few yogīs who were practicing and had a siddhi ability. They called that siddhi telepathy. It means a yogī sitting in a forest somewhere was able to talk thousands of kilometers away with other yogīs, as if through the air, and nobody could see or hear. It was very private consultation and dialogue. Thanks to our human intellect, we have now made it into a telephone. So you see, from telepathy comes the telephone. Now you can talk; it doesn’t matter who is who. Not only a yogī, but everyone can have a telephone. So the theory is put into practice. There you have television; dūr darśan we used to say—while sitting here you could see everything happening there. That was the research work of yogīs, called tapasyā. Not only on this globe, but they knew what was happening and what existed on all other planets. They were able to find out what exists and what is happening on all other planets through their meditation. But of course, all these millions of people cannot have this siddhi, meditate, and see what is happening. And maybe it would bring a big problem if you knew everywhere what was happening. The first problem would be with politicians: whatever they talk and plan, the other government would know everything. Therefore, they had a security code, and that was discipline. If you break the discipline, your siddhi is gone. After you can say "sorry" a thousand times, there is no more "sorry." If you say sorry to your computer, the computer will say, "We don’t know this word." So that was strict; that is intellect, human intellect. And now that human intellect, through education, has made a technology. Dūr darśana means vision at a far distance. It becomes television, so now the whole world can see. Even you can see it from another planet. So, next week I will be in India, and you can see me there. My webcast is also coming on the moon, through what we call the satellite. That is intellect. Intellect is something humans have, which other creatures do not have to the same degree. Certain animals have something, but not that much. There is positive intellect and negative intellect. Negative intellect leads to destruction, and positive intellect leads to perfection. Therefore, in Vedānta philosophy, this body where the soul resides has five chambers or five layers. The fifth one is called Ānandamaya Kośa. Ānanda means bliss. Kośa means chamber. Annamaya Kośa is the body of nourishment. Prāṇamaya Kośa is the body of energy. Manomaya Kośa is the mental body. Vijñānamaya Kośa: vijñāna is science, knowledge, the intellect. And Ānandamaya Kośa. Some scholars describe Ānandamaya Kośa as bliss. Some describe it as the causal body. So: physical body, mental body, subtle body, and causal body. Causal body: cause means the beginning. Two people are fighting. We ask, what is the cause? Why are you fighting? What is the reason? Therefore, this Ānandamaya Kośa is not that bliss, but a body of desires. The cause of all good or bad is human ambition or desires. It is our desires that maintain the continuity of existence—again, the cycle: be born, die, be born, die. Desires, vāsanā hī dūṣaṇ kā kāraṇ hai. Vāsanā is desire. Vāsanā to je touha. Desires are the cause of all troubles. Vāsanā, desires, desires... You will not eat. You will not drink. So it means you don’t have self-consciousness now. But again, the negative thing is that it creates a border. So desires must be there. No desires means no life. Desires are there, but desires are also there to be controlled through intellect. Besides this, in Vedānta philosophy we have ten indriyas, the senses. These are the senses through which we work and through which we exist and survive. You know, some creature is enjoying in my hair—so the senses. Without senses, we cannot live. And the senses are our problem. It is very hard to find the middle way. The senses of jñānendriya, the five senses of knowledge: first, vision. Eyes are very important. But now, how are you using your eyes? With your eyes, your mind is working, and your mind is where desire creates. What you want to see is important. With which feeling do you see? God gave you the vision, but also gave you the freedom to decide to fail in problems or to come out of problems. Therefore, in this bhajan from Kabīr Dās Jī, "Mat Kar Mo Hāṭu"—don’t be attached—he said, "Nayen diya darśan kar neku." "Nayen" means the eyes. God gave you these eyes to see the beauty of God, to see God. And ears God gave to listen to knowledge, not to criticize, not to backbite. Wisdom, but never any criticism. So all senses are limbs of our existence: smell, taste, and the skin, touch. These are the five senses; there is no sixth one as a jñāna indriya, a sense of knowledge. From our birth, when we first inhaled, until the end of our life or until today, whatever you learned—it doesn’t matter what—only through these five senses, no sixth one. These senses are known as the senses of knowledge, and they must be protected. Out of these five senses, four are located only on the upper part of the body, very close to the brain. It is only the fifth one, the skin, which is in the whole body, giving information of touch. Touch means also when a tiny mosquito sticks on your small toe. Immediately, you know. Come to know: "Oh, the mosquito." How tiny a creature, and it used a very little part of your body, but your entire being knew this. That’s why I call the knowledge of the senses, the fifth one, a test. And we are very spoiled by something we don’t like. Then there are the five senses of karma, through which we can do good or bad: hands and legs, our words, and our gender—these are the five senses of action. It is said, "Injury through the knife one day will grow again, will heal. But the injury which you have through someone’s words in your heart, the wound will always exist. We will forgive, but we will not forget." So words go into the heart like an arrow. These words are released by our intellect—good or bad. Positive intellect will always sow mutual understanding and kind words. Negative intellect will sow pride, ego, and harsh words. One day we will be sorry for that. These are the ten senses through which we can do good or bad. This is given by Mother Nature or God, whatever you call it, for our own protection, to protect others, and to exist. Just see: drashti versus drashti. What you see, like that will be the world. So these are the senses, ten senses. Now, some scholars say the mind is also a sense. Our intellect often uses one sentence, one word: "OK, doesn’t matter." It’s very good, but it could be very, very harmful. You are fasting, for example, and someone brings you a nice cake and says, "Please, you can fast tomorrow, come on. Swamījī told me to fast on Monday." So the other one will say, "Okay, take it as a prasāda," holy food, and he said, "Okay." Now, this was a weakness of our intellect. It means your intellect is not governing your mind, but your mind is governing your intellect. There are many things like this in life, and sometimes it is very difficult to decide. It’s not easy, because selfishness is connected to the intellect. There is a small story about two brothers. They loved each other very much. It could be brother and sister. They loved each other so much that without seeing each other, they wouldn’t eat. Both brothers were living together in one house, and the household was together, one kitchen. Both of them had one child. One had a daughter, and one had a son. The elder brother went shopping and came back. The younger brother was sitting on the balcony and looking at how happy his brother was, having come back from shopping. The boy, who was the elder brother’s son, and the younger brother’s son both ran. One said, "Father, father," the other said, "Uncle, uncle." And both hugged him, about 50 meters distance from the house. Now he had two nice mangoes in his hand. One mango was big in size, the other one was a little smaller. Where the small mango was, on that side was his own child. And where the bigger mango was, the child of his brother. Each brother loved the other as if they were one soul in two bodies. Now both children said, "Give me mango, give me mango." So he looked at them, and where his own child was, there was a small mango, and where the other child, his brother’s child, was, there was a big mango. So he said, "Yes, my children, take the mangoes. Here you are." And they said, "Thank you," and took them away. The children didn’t realize, but the brother who was sitting 50 meters away said inside, "It is time to lead a separate family life now." So when the brother came near, in the evening they were eating together. The younger brother said to the elder one, "Brother, don’t you think it’s time that we should share our properties half and half and leave separate households?" The elder brother said, "What stupid thinking you have. How could you think that? How do you imagine that we live separately? No. What do you want? If you want, I will write all the property in your names." He said, "Brother, it’s not a question of property. What then? Feelings. What kind of feelings do you have? Elder brother, we respect like a father." So the younger brother said, "Brother, why were your hands turned? In your right hand, you had a big mango. My son was standing there. And on the left side was your child, and the mango was smaller. And without thinking, you knew that I am sitting there looking. Also, even if I am not there, you consider my child as your child. Drahý bratře, máš pravdu. Moje připoutanost. Moje moha." That made this. So that means the intellect, if the intellect becomes the slave of the mind, we can break or destroy many things in life. So we have in Vedānta another principle: that’s called viveka, discrimination, intelligence. We see, we tell, we don’t need someone who has studied, but we need someone who is experienced. Intelligence will decide, like a knife cuts cheese into pieces. Intelligence will show you a picture, my dear, of what will happen if you do like this, and it will make life unhappy, create an unpleasant situation, and lifelong you will not forget it because you had a negative impression in your intellect. So, whatever happens to us in prāṇa—the ten prāṇas as I said, and the ten senses, our intellect, intelligence—all influence our physical life. Every impression, even if you see someone only for one second, the information goes through all the five bodies. The physical body we can treat, but how can we treat the others? Therefore, education. But that kind of education which deals with positive intellect. We know that everyone knows something better than others. But we also know that we know. Very often it happens, especially with husband and wife. It doesn’t matter if it’s husband or wife. Usually, when the wife is driving, then a good-hearted husband takes care: "The traffic light is getting red. Don’t overtake. Go carefully; someone is overtaking." What is she doing? Because she is driving mostly on Sunday, somebody is overtaking. What is she doing? Because she’s driving mostly on Sunday, so she writes something and places it there where the co-driver is sitting: "I know you are a better driver." So, indirectly, correction. So we know very well. But we also know that the other knows. That wife or husband does not mean negative—no, not at all. It means good, making you alert, or it can be your friend or colleague. That means for your, his, or her safety. Your intention seems to you as positive. But how others will think depends on whether that will have positive or negative results. And for that, there are meditations. This was the subject of the whole week. Then, you know, always meetings with humans end with one subject: eating. Holidays, how was it? "Oh, very good. It was good eating." Good food. How was the airplane? "Oh, good service and eating." Three hours you flew, and you didn’t get your vegetarian food, and you are angry. Can’t you survive three hours? So, food is a part of our life, a major part. It is said, some philosopher said, "We eat for living, we don’t live for eating." And eating should have a quality. We should know from where food comes. You know, sometimes there is a lot of banana in the market. And in some countries, the banana fields, the farms, are so much protected that the people who grow the bananas don’t have access to them. Native people don’t have access to those bananas because they are exported, and we get them. We pay the money. But you know, in those bananas, desires or the longings of other people are hidden. Like other children don’t have access to ice cream because you took it away for your child. So, though it is vegetarian food, you should know how food came to you, or meat: which creature had to offer its life so that you could get your piece of meat? So we had a food lecture about food, the healthy way of living, which was really very, very nice and appreciated, without fanaticism, from the viewpoint of health and ecological benefit. Mr. and Mrs. Squirrel presented very nicely, and everyone appreciated it. So their lecture, "Cooking and About Food," is also available on YouTube, or you can order the cassettes. Unfortunately, we didn’t, or we couldn’t, finish the prāṇa subject. That we will continue in VEP in August. So this evening will be satsaṅg today, beginning at 8:15 by webcast. But it will be more or less thanksgiving. We have our students and friends from overseas: from the USA, different cities; from Vancouver, Canada; from Australia, New Zealand; and so on, and different cities of Europe, countries. So I think we will appreciate if everyone would, five minutes each, tell your opinion. How did you like it? Feedback. Until then, I wish you all the best and a very, very good appetite. Again, the healthy food is waiting for you. I hope you got the tofu. Did you get tofu yesterday? Yes. Very good. All that he spoke, and this Haruṣka. Harashka. Harashka, don’t forget to take it with you. And also, there is some baking powder that you can fry things without eggs, what we call the vasīṇ from chana. And they also have very, very good tofu, very, very good, packed. You can keep it for ten days, I think. So rest is the best. See you at 8:15 in the satsaṅg place. God bless you, and all the best. Oṁ Sarve Bhavantu Sukhinaḥ Sarve Santu Nīrāmayāḥ Sarve Bhadrāṇi Paśyantu Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Dīptāraṇ Bhagavānkī, Deveśvara Mahādevkī, Mādhava Kṛṣṇa Bhagavānkī, Satya Sanātana Dharma.