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Śrī Dīp Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Brahmā, Samrāj, Satguru, Svāmījī 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. After the three-week retreat here in this ashram, Śrī Mahāprabhujī's Deep Satsaṅg Foundation in Strelka, Czech Republic, today is the last day. 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, back pain, and also about joints like knees, elbows, ankles, and hips. Our dear Hemlata from Vienna, Austria, spoke a lot about anatomy and gave special exercises, which you will find on www.svamiji.tv on YouTube. Very gradually, we came to different techniques—theory and techniques. That was about prāṇa. Prāṇa is the source of life. Prāṇa is life. We explored the differences between the soul and the 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, it is divided into five chambers, or kośas: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa. The first is Annamaya Kośa. "Anna" means food, so here it means the physical body. This physical body needs proper, healthy food. Prāṇamaya Kośa is the energy. Prāṇa is not oxygen. Prāṇa is not air. But oxygen and air are a part of the prāṇa. Prāṇa is within the oxygen also. So, the 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; we need many different kinds of materials. To keep them together is that cement or some other material. Therefore, between our physical body and mental and other bodies, prāṇa is immediate. 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 the prāṇa, one is declared dead. So also with trees: we say this tree is living and that tree is dead because prāṇa has left the tree. So whatever is created in this world has that energy, that life, which needs prāṇa. And this prāṇa we receive through different angles, different ways. That's called Prāṇamaya Kośa. After prāṇa comes the mind, the 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, which means greed. The mind is connected to greed, and mamatā means 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, expectation. Often, expectation leads to disappointment. Therefore, the mind has an enemy: disappointment. The mind is not stable. Therefore, the mind is also known as emotion. The principle of the mind is the moon. We call Maṅgala 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: we can harm our relations, our business, our friendship, and many things. Emotion has many qualities. Anger is emotion, greed is emotion, jealousy is emotion, and crying, fear is emotion. So there are many qualities of emotion, and these are all linked to the mind. As we go finer, as we become a more subtle form, more complication begins. If we know we have a problem with the thumb, for example, we can touch it, see it, a doctor can diagnose it because it is physical; 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, hate? So as we go, it becomes finer. So that's the Annamaya Kośa, the physical body; Prāṇamaya Kośa, the energy body; Manomaya Kośa, very subtle. Then the fourth one comes: Vijñānamaya Kośa, the intellect. Intellect is one of the powerful tools which we humans have. The human intellect can be developed borderlessly. But the intellect needs education. Humans have that intellect that they can be educated. All these developments that happened—what we see now, we live in modern technology; also these 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 man. In Vedic dharma, Vedic culture, or in the Vedas, or in Hinduism, in the Upaniṣads, in the Purāṇas—which are very old scriptures, thousands of years old—there are only very few yogīs who were practicing and had a siddhi ability. They called that siddhi telepathy. It means that a yogī sitting in the forest somewhere was able to talk thousands of kilometers away with other yogīs, like in the air, and nobody could see, nobody could hear. It was very private consultations, dialogue. Thanks to our human intellect, we have now made it a telephone. So you see, from telepathy comes the telephone. Now you can talk; it doesn't matter who is who. Only a yogī could, but now everyone can have a telephone. So the theory is put into practice, and there you call 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. So not only on this globe, but they knew what's happening and what's existing 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's happening. And maybe it will bring a big problem, that you know everywhere what's happening. The first problem would be with the politicians. Whatever they talk and plan, the other government knows 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's an intellect, human intellect. 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—if you are on the moon, you can see me still there. My webcast is also coming on the moon through what we call the satellite. Intellect. Now, the intellect is something which humans have, which other creatures do not have, like that one. Certain animals have something, but not that much. There is a positive intellect and a negative intellect. Negative intellect leads to destruction, and positive intellect leads to perfection. Therefore, in Vedānta philosophy, this body where the soul is residing has five chambers or five layers. The fifth one is called Ānandamaya Kośa. Ānanda means bliss. Kośa means chamber. Annamaya Kośa, the body of nourishment; Prāṇamaya Kośa, body of energy; Manomaya Kośa, the mental body; Vijñānamaya Kośa—vijñāna is science, knowledge, intellect; and Ānandamaya Kośa. Now, some scholars describe Ānandamaya Kośa as bliss. Some describe this as the causal body. So: physical body, mental body, subtle body, and causal body. "Cause" means the beginning. Two people are fighting. We will 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. So the cause of all good or bad is human ambition or desires. It is our desires that maintain the continuity of existence, the constant existence. Again, the cycle: be born, die, be born, die. One cycle: narodit se, zemřít, narodit se, zemřít. So, desires. Vāsanā hī duṣaṇ kā kāraṇ hai. Holī Gurujī used to say, Holī Gurujī říkával, vāsanā is desire. Vāsanā to je touha. Desires are the cause of all troubles. Vāsanā, 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 also desires are there to be controlled through intellect. Besides this, in Vedānta philosophy we have ten indriyas, the senses. These senses through which we work, through which we exist, 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 that desire creates. What you want to see is important. With which feeling do you see that God gave you the vision? But 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—there 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 the knowledge, not to criticize, not to backbite. Wisdom, but never any criticism. So all senses are limbs of our existence: the smell, the taste, and the skin, the touch. These are the five senses, only the five senses. There is no sixth one as a jñāna indriya, as a sense of knowledge. So 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. And these senses are known as the senses of knowledge, and they must be protected, especially. Therefore, out of these five senses, four are located only on the upper part of the body, very close to the brain. It's only the fifth one, which is in the whole body: the skin, information of the touch. Now, touch means also when a tiny mosquito sticks on your small toe—a small toe—immediately, you know. Come to know: "Oh, the mosquito." How tiny a creature, and he 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, something like... something we don't like. And 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, heal it." 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. And so those words go in the heart like an arrow. Now, these words are both released by our intellect. Good or bad: the positive intellect will always sow mutual understanding and kind words, and 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, and this is given by Mother Nature or God, whatever you call it, for our own protection, to protect others, and to exist. Just see: dṛṣṭi versus dṛṣṭi. 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. Někteří učenci do těchto smyslů zahrnují také mysl. A mysl je ale takovým šéfem těch smyslů. To je ten mocný, ten, který má moc. A pokud je mysl ovládána, kontrolována intelektem, pak je všechno v pořádku. But we are very weak. 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. Now it means your intellect is not governing your mind, but your mind is governing your intellect. So there are many things like this in life, and sometimes it's very difficult to decide. It's not easy, not easy, because selfishness is connected to the intellect. There is a small story about two brothers. They love each other very much. It could be brother and sister. They love 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 youngest brother was sitting on the balcony and looking at how happy his brother was, having come back from shopping. A měl radost z toho, byl šťastný, že bratr už se vrací z nákupu. A bratr měl batoh na zádech, kde nesl celý ten nákup. A v každé ruce nesl po jednom mangu. No, a dcera byla toho staršího bratra, který šel nakupovat. And the boy was the elder brother's son, the youngest one's son. And both they run. 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. Now, where the small mango was, on that side was his own child. And where the bigger mango was, the child of his brother. And 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 to them, and where his own child was, there was a small mango, and where the other child, the brother, was, there was a big mango. So he said, "Yes, my children, take the mangoes. Here you are." And they said, "Thank you," and they took them away. The children didn't realize, but the brother who was sitting 50 meters away... He said inside, "It is the time to lead a separate family life now." So when the brother came near, in the evening they were eating together. The youngest 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 youngest 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. Moje dítě taky za svoje, a já to tvoje zase, jako by bylo moje. Drahý bratře, proč se ti ty ruce takhle překřížily?" And the elder brother bowed his head. "Máš pravdu. Moje připoutanost. Moje moha. Moje připoutanost k mému vlastnímu dítěti." 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, intelligence. So we see, we tell, we don't need who has studied, but we need someone who is experienced. So intelligence will decide, like a knife cuts the 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, 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—which are the ten prāṇas, as I said—and ten senses, our intellect, intelligence, all influences our physical life. So, 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 do the other one? And 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. And so 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. And 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 aeroplane? "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 of our life. So, 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, and people who grow the bananas don't have access to the bananas. Native people don't have access to those bananas because it's exported, and we get that. 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 has 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. So, 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. And that we will continue in VEP in August. So evening will be satsaṅg today. 8:15 will begin by webcast. But it will be more or less thanksgiving. And 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, five minutes, 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 the things without eggs, what we call the vasiṇ 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.