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They are singing bhajans, and you wish to speak with me. I am hearing only half, so please tell me quickly what you need. From Rieka, regarding hormone changes and weight loss: the doctor advised you to take hormones. Yes, you may and should take something, but practice more of those āsanas which are beneficial for the thyroid gland. Uṣṭrāsana, Śalabhāsana, Dhanurāsana, Bhujaṅgāsana, Sarvāṅgāsana, Halāsana, Ujjāyī Prāṇāyāma, Jālandhara Bandha. These will influence your thyroid. If you wish to gain the kilos, first speak with people who have more weight. How do they feel? Then decide if you truly want to gain kilos or not. But if you still wish to, the best method is this: before going to sleep in the evening, have two bananas and one glass of milk with one large spoon of honey. In ten months, you will gain twelve kilos, and then you will ask, "How?" Regarding reduction, there were some questions about chakras and breeding goats for milk, and so on. Of course, when you keep milk animals, they will have babies, and you should know what to do with the babies. Do not sell them for meat. This is a complicated question: what to do? There were also equations about chakras, which is very nice. The questions asked—there were many, not just one—were written in a somewhat confused manner about chakras. I can understand that your chakras are confused, and you are right to ask such equations. You should get a good answer. Next month, in October, when I am at the chakra seminar in Umbar, we will discuss the chakras. Meanwhile, read the book Hidden Powers in Humans. Also, many of you know, and many do not, we have a channel called Swamiji TV on our webcast. Twenty-four hours a day there are different lectures, sometimes in Hindi and mostly in English, from here, from Umbar, from Croatia, from Slovenia, from Australia, from Kannada. There are many, many program lectures. You put on that TV channel, Swamiji TV—Swamiji.tv, I think—and Swamiji is already sitting there. Then you have to overcome your jealousy. Oh God, again. So this is the āsana: where you feel comfortable, solid, on a solid foundation so you cannot fall back and you cannot go forward. You need support so that you do not fall forward. You must have a stomach. Yes, it is hard work. Because when you go like this, it is already pressing back, and the backside is a pillow also. Only this pillow can we move easily, but this pillow we cannot move easily. This is prāṇa. If you see my diet, you will be starving if you eat as I am eating: so small, small, but still the solid, compact prāṇa is there inside, also not moving this side, not moving that side. Āsana. We spoke about āsanas in detail the day before yesterday, what āsana means. Very soon I will appear on the internet, I think. So I should be ready now. Yes. Oh God, I was already. Dev Puruṣa Mahādevakī, Dīp Nārāyaṇa Bhagavānakī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Gurudevakī, Satya Sanātana Dharmakī. A beautiful good morning to everybody from the Republic of Hungary, where we begin our new Kriyā Anuṣṭhāna retreat or seminar. Many practitioners and devotees have arrived from different parts of the world. Welcome, all of you, and I also welcome all dear brothers and sisters in different parts of the world. Today is Sunday, and you have more time to be with us. First of all, to those who have a birthday, I wish you a happy birthday. With this good wish, my prayer to God Almighty for your good health, happiness, harmony, long life, spiritual development, and for God-realization. Also, I would like to bless you all, congratulate you, and wish you a happy Janmāṣṭamī. God Kṛṣṇa is incarnated already, so I pray to Kṛṣṇa to bless you with all beautiful things in your life. Kṛṣṇa is the incarnation of love. Kṛṣṇa’s miracles are full of love. Kṛṣṇa is an incarnation of peace, the messenger of peace. And Kṛṣṇa is the incarnation of the highest, or cosmic, consciousness. Kṛṣṇa is the incarnation of a yogī. Therefore, one name of Kṛṣṇa is called Yogendra, the highest among yogīs. According to God Kṛṣṇa’s teaching, there are eighteen different kinds of yoga. Patañjali writes of only four yogas, which are called Karma, Bhakti, Rāja, and Jñāna Yoga. But Kṛṣṇa spoke about eighteen different kinds of yoga, and that is in a very short form. You can read the teachings of Kṛṣṇa in the Bhagavad Gītā. Śrīmad Bhagavad Gītā has eighteen chapters, and each chapter name begins with "yoga" and also ends with it: Upaniṣad, and the yoga of the chapter. For example, Athadvādaśo ’dhyāyaḥ, now the twelfth chapter, Bhakti-Yoga. Śrī Arjuna Vācā—Arjuna is asking the question to Kṛṣṇa: "Evam Satata Yuktai, Bhaktasvam Pariyupasatai." So Arjuna is asking Kṛṣṇa: what is good to celebrate or meditate upon, the impersonal God or the personal God? The God without form or God with form? The answer is: both are very good. But there is always a qualification; Kṛṣṇa also qualifies it. It is easier for humans to believe, understand, and follow a God with form. And for that, Kṛṣṇa also said that in spirituality, in belief, there should be freedom. Because this is not a subject of intellect only; it is a subject of the heart, and the heart is the subject of love. You should know this love: to where or to whom and how you give it. For love you cannot force; love is something universal, and love comes from itself. That love has to be protected; that love has to be cultivated. Where there is love, there is everything beautiful. Where there is no love, everything is very ugly, very unpleasant, disturbing. As soon as love appears, everything is beautiful, full of harmony and understanding. So, God Kṛṣṇa is a God of love. That love means a universal love. That love means equal love. Therefore it is said: God is love and love is God. Yes, this saying comes from Kṛṣṇa’s incarnation. The presence of God is in each and every atom. Nothing is without God’s presence; He is omniscient and omnipresent. But it is very hard to understand in that way. God is in this flower; in the flower is love, is God. In this microphone is also God. This is, though it’s plastic, still it is manufactured on this planet, is part of our… earth chemically changed. Unfortunately, this iron is also representing God, and the gun is made out of iron and wood, which also presents God. Each particle is presenting God, and the bullet which is inside is also God’s, and who is carrying that gun is also God, and who targets that to shoot someone is also God, and who is hunted is also God. This we don’t understand. In the bullet, if it’s God, how can God kill someone? There we fail. Here we fail to understand, and therefore Kṛṣṇa says it is better to go with a very concrete form, a personal god, not an impersonal god, where you can have direct contact. That will be easy for us. But again, with equal vision. In the 15th chapter, Kṛṣṇa said, "I live in every creature." This planet is the planet of life—mortal, not immortal. Many, many try to become immortal on this planet out of their ego and greed to rule this planet forever. Immortal means forever. You saw yesterday’s video of Kaṁsa. He wants to be immortal, and he even wants to have the power to destroy the destiny that Brahmā, the creator, has given. But these thoughts were a destruction for him, not for Brahmā. Physically, no one can be immortal. Ātmā is immortal. But mostly the souls, individual souls—it doesn’t matter in which form of life—exist on this planet. This planet is called the lokas of the jīvas, the planet of the souls. "Mame vaso jīva loke"—and therefore I am in this lokas where all jīvas are. Or it means I am in every jīva, in every creature I am existing. "Mame vaso jīva loke, jīva bhūta sanātana"—and all these entities, they are all Sanātana, my Sanātana; they are all related to me. They are all the cosmic consciousness; all are related to them, and therefore God does not make differences, and God loves all equally. That is very important. There was one Sufi saint in Turkey; the place is called Konya. Mevlānā was his name. He said, "Always come to me as you are. It doesn’t matter if you are good or you are bad, you are a sinner or a pure soul, you are a thief or a kind person. It doesn’t matter how you are, come to me. I love you, I respect you." That changes people’s behavior immediately. That’s very important. So let’s come to God as we are. But if you go with negative intentions, negative thoughts, then you know exactly these thoughts will haunt you. Like Kaṁsa, he was saying that his oath was for Brahmā to destroy his creation and his destiny, what is written, the fate. But it was not for Brahmā; it was for him. They were his steps not towards killing the children of Devakī, but they were the steps towards his own destruction. So if you go to any spiritual person, you go to the satsaṅg, anywhere you go, as you are—for what? To purify, to understand, to achieve blessings, to receive the blessings. If you go with bad intention, then it’s, of course, your choice, but this bad intention is not towards anyone; it is towards you. That’s why also Paramahaṁsa Yogānanda, a great yogī, said, "Any thought which comes out of the human brain, sooner or later it will come back to this person." I used to say, like the Australian boomerang. There’s a boomerang; of course they were used for hunting, but this is also a sport now, not for hunting. If you can throw the boomerang correctly, it goes round and comes back, and you can hold it in your hand again. You can throw, and it will go like a flying sausage, and it comes back, and you can throw. That’s it. So this is the thought which you throw with your thinking, with bad intention, trying to throw at someone, but it comes back and will hurt you. It will harm your spirituality, it will harm your heart, and it will harm your brain cells. Therefore, it is said: "Satru buddhi vināśaya"—O Lord, destroy the negative thoughts from my mind, or destroy the negative thoughts of the enemy. If your friend is angry with you, it is a blessing for you. And if your enemy is angry with you, it’s not a blessing for you. But your friend is a little kind; that is a big blessing for you. Therefore, our enemy should suddenly have good thoughts, positive thoughts. And so, it comes back to us. Therefore, God, love, universal love, means equal. When you look at a beautiful tree, very nice and green, and it is very hot, you go and sit under the tree; you feel the love of the tree for you. Just looking at this greenery, this scenery, is love. Between our eyes and these trees, this forest, there is a flowing immensity of love. It’s like two persons who love each other very much. What is the main thing in this? It is the love between, which even they don’t feel. And so our eye-friendly vision, Augenfreude, is that when you look at some beautiful nature or a beautiful view—maybe it’s a beach, a very beautiful scenic vision, or the top of a hill—there you sit down and look at what is there. It’s waves of love, the happiness that’s God’s love, that is Kṛṣṇa. Or when you go for a walk or swimming, or you are lying on the beach and warming your belly with the sun—who is warming your belly? Kṛṣṇa. He is putting this light, the sun. The sun is Kṛṣṇa Devapurījī, so you feel nice and warm on your stomach. Thank you, Kṛṣṇa. So Kṛṣṇa means Viṣṇu, and Viṣṇu means viśva ke aṇu aṇu. My samayuktī śakti is Viṣṇu. Vishvā means the universe, the entire universe, Vishvā. Anu means the particles, atoms. In each particle of this endless universe, there is that consciousness, that Śakti; that’s called Viṣṇu, that is Kṛṣṇa. And that protects your body. That Śakti works in your liver, and that Śakti works in your kidneys. It is that Śakti which works in your heart, and it is that power which works in your brain. When that Śakti goes out, then you can’t move even a small finger. So God, every incarnation, they were or they are that cosmic self, representing the cosmic self. Now, someone likes Kṛṣṇa, or someone likes Christ, someone likes Rāma, someone likes Mahāprabhujī, someone likes Buddha, and so on. Why not? Why not? In reality, all are the same. The conflict—social, cultural, political conflict—is in people’s mind, not in God’s mind. Therefore, it is not appreciable; it is not advisable that we fight in the name of religion. We should not fight in the name of religion. It doesn’t matter which religion you belong to, and it doesn’t matter which god you believe. Our duty as a devotee of that god, as a devotee of that religion, is to keep that religion or that name of the god with great high dignity, to present your religion and that your individual, their personal god, Antaryāmī, with such high dignity. And that can only be if there’s a message of peace, if there’s a message of love, if there’s a message of forgiveness, reconciliation. Mevlānā said, "Come to me as you are." That’s it, and the message of harmony, compassion in the heart. For every creature, be helpful, be a protector. This is the message of every god. These are the messages of every religion. Then why do we humans fight each other in the name of God and in the name of religion? That’s not good. Just the same for your religion. And for God, if you are fighting with others, God never said, "Go and kill them." God never said, "Fight against them." No, it will never say that. So the consciousness, the cosmic consciousness, is everywhere, omniscient and omnipresent. But from time to time, that consciousness manifests to act. And when that consciousness manifests, when the adharma goes so down, becomes so lower—like we saw yesterday, the act of the Kaṁsas, and you saw the condition of Devakī, the heart of the mother; everyone who was looking, their heart was full of pity and tears, eyes were full of tears. Why? Yes, it is their pain that God has to take step and incarnate. Not only Devakī, but many, many Devakīs were suffering like this, many, many. And that’s why God incarnates. And so it’s a subject of your heart, it is subject of your inner feeling, Kṛṣṇa. And how is it possible that Kṛṣṇa can be in so many places at times? Everywhere he said, "Better you go and ask the Gopīs directly." So there were different huts, different quarters. The Gopī means disciple, and Gopī means the male disciple. So, Gopī—they were all, they are little described inside. Kṛṣṇa’s best friends were always the Gopīs, the boys who were with him in taking care of the cows and this. So that man went and he knocked on the door of one Gopī’s quarter or house. She opened the door, and what? Kṛṣṇa is sitting and having breakfast. Then he said, "Okay, I will come after." He went to the other quickly, knocked on the door, and they opened it immediately. What they see is Kṛṣṇa resting like this. Then he went quickly and said, "I will come after," went to another door, knocked on the door, and Kṛṣṇa was just making tilak. Again, so he went to so many doors, and he saw Kṛṣṇa everywhere. He came back, and that man said, "Did you get your answer?" He said, "Yes, but I can’t understand." That’s it. So, this means our prāṇa, our energy, is Kṛṣṇa. Without this breath, life is finished. Without this life energy, prāṇa is gone, life is finished. So how to understand? And this energy should be positive energy. And when there is positive energy, then we will be healthy, happy, and we will come to the divine consciousness. That’s why Kṛṣṇa is known as the incarnation of love. Kṛṣṇa is known as the ambassador of peace. Kṛṣṇa is known as a yogī, and Kṛṣṇa is known as the supreme incarnation, or the cosmic incarnation. And that was just; he is only a few hours old now. Yesterday he was born, and that’s why I told you a little about this, so that you understand a little more. Another thing: when there is a retreat, when there is a seminar, when there is a workshop, we go to that workshop, seminar, or retreat. Seminars are used more for companies. Seminars are used more for the managers, to give the instructions, the intellectual instructions. A retreat is where you go to gain energy. You retreat again. You have enough treatment, you have enough energy, but you gain more energy through practice. A workshop is where you work on your body, mind, and consciousness. So, of course, you can use anything that you like to do. But in this, our spiritual and yoga kriyānushṭhān, our workshop or seminar, whatever you call it—we are used to calling them seminars, everything. Like in Western countries, āsanas and prāṇāyāma, they used to call Haṭha Yoga. So in reality, āsana prāṇāyāma is not Haṭha Yoga. But what to say? It is Haṭha Yoga, because now you call it Haṭha Yoga. I remember one story, and that story is a little bit nice, a little bit sad, a little bit funny. I told you once, maybe. You know Sītā, God Rāma’s faithful one, and she was kidnapped by Rāvaṇa. That is another story. We can see this. Also, the video of Gautama, when Gautama’s birthday will be on Ram Navami, is sometimes in April. And they gave the duty to all monkeys to find out where Sītā was kidnapped: in the forest, in the mountains, in the caves, in the ocean, on the beach, on the islands. Where can Sītā be? They found her nowhere. And Hanumānjī was a great devotee of God Rāma. Then they got a message that Sītā was in Śrī Laṅkā, and there was no bridge. Hanumanjī was such a great yogī; he had all siddhis. So he could levitate, he could fly. He could manifest himself anywhere. And he can change his body to be either very big, huge, giant, or very small—a siddhi. Why? Hanumānjī had a siddhi because he practiced. Hanumanjī was not discussing. Hanumanjī didn’t ask why and how, yes or no, I like, I don’t like. No. Practicing. So in such a seminar as where we are, there should be little intellectual discussion. Because when you have more intellectual lectures or intellectual discussions, then again you fall into conflict. You are here, but in thinking you are somewhere else. That’s why I reduced giving lectures and gave you more time to practice. Otherwise, there was a time I used to have a lecture before breakfast, half an hour, after breakfast one hour, and after yoga nidrā one hour lecture more, and evening satsaṅg lecture more. Four lectures I used to have, or five. But then finally I realized people should practice, not only listening, making them more confused and lazy. So practice makes perfect. So Hanumanjī was that kind of bhakta, practicing perfectly. Each breath was not going without the name of God Rāma. Always in the Chidākāśa of Hanumānjī, there was a sound, Rāma. Like what? We will do now. Sit straight, concentrate on Manipūr, visualize God Rāma, and think of Hanumānjī. There are three things. No deep inhale and exhale, and relax. I will chant Rām five times, and the sixth time you will join me. This means five times I’m demonstrating how to chant and let this vibration go through the whole body. This vibration is a very powerful vibration. And so, Hanumānjī was repeating this name of God twenty-four hours a day. And he was a great devotee. When he found that Sītā was kidnapped by Rāvaṇa and is in Śrī Laṅkā, Hanumānjī jumped over the ocean; he flew. And he came to Lanka. Lanka was guarded by so many guards that no one could enter. It is said that Lanka had golden buildings and golden walls. And Hanumanjī managed to go in. He put his body like a little mouse, and under the door he entered. And he came with long and beautiful stories. But when he saw Sītā in the garden, which was one of the most beautiful gardens of Rāvaṇa, and Sītā was under the Aśoka tree in the Aśoka Vāṭikā—the name of the garden was Aśoka Vāṭikā. And because Sītā has such a power that Rāvaṇa could not come near to her, and with such a great power she could destroy him, but she didn’t want to. Still, she thinks that he is innocent and ignored, and he will understand. So she didn’t accept going into the building. She wanted to stay under the tree. So for 24 hours, Sītā was under the tree. And there was, of course, Rāvaṇa, who put the female guards to observe. So, when Hanumānjī came and saw Sītā in poor condition, sitting under the tree—rain, cold, hot, sun, windy, and so on. So, one man in the Kathā, while telling, talking like I am talking, was saying, "Yes, when Hanumanjī came there in the Aśoka Vātikā, he saw beautiful sunflowers." But the sunflowers were completely red. In his satsaṅg, when he was telling, Hanumānjī was there, sitting behind and listening to the satsaṅg. Look, even Hanumanjī goes to satsaṅg, and if you don’t go, you are not better than Hanuman. Unfortunate are those who don’t go to satsaṅg. I tell you, many times I have told you, and I tell you again: that one has bad luck who does not go to satsaṅg. Hanumanjī was sitting behind, listening, and Hanumanjī became angry. Mention my name, it’s good. Yes, I was there. Yes, I saw the flowers, but sunflowers are yellow; they are not red. He doesn’t know what he is saying. Next day again was satsaṅg, and again the same subject. And then Hanumanjī was there, and he saw the red sunflowers. Again, stupid things, and again he repeated. And when Hanumānjī saw the very dark red sunflowers, Hanumānjī said, "Excuse me, sir, sunflowers are not red, they are yellow." And he said, "You don’t know, sit down." And then Hanumānjī was angry. And he saw Sītā in poor condition, and there were the red sunflowers around. Hanumānjī said, "Not correct, it is not right. They are yellow, not red." He said, "Sit down, don’t disturb in satsaṅg." And there was a very nice, arranged, beautiful sunflowers, completely red. Hanumanjī got up and he said, "That’s not true. I am Hanuman, and I was there, and I saw the flowers. They were not red." He said, "Yes, still you are Hanuman. You don’t know. Sit down. What I see is right. You sit down, keep quiet. I say is right. You keep quiet." Again, Hanumanjī sitting in satsaṅg. One should not be angry, and it was not only the sunflowers that were red; all trees were red. And Hanumānjī couldn’t accept it. He stood up and he said, "My dear brother, I am the Hanumān, and I was there. I never saw one tree red." He said, "Yes. You are Hanuman, and you were there, but sit down. What I say is true, and not only were the trees red, the grass was also red." Hanumanjī said, "It’s too much," and not only was the grass red, Hanumanjī’s body was red because he was so angry at Rāvaṇa. And his blood was boiling, and everything became red. Hanumanjī said, "That’s right. That’s correct." He said, "Then sit down." So many times we don’t understand. Too much discussion, too much theory leads nowhere. Tons of theories, nothing compared with a gram of practice. Therefore, utilize time more for your sādhanā, repeat your mantra, keep mauna, and utilize this time, golden time, sorry, with your practice. Then it means that it is a beautiful workshop, or retreat, or seminar. And especially, I will not be here physically next week with you, which I regret very much. But there are always some reasons, some obligations, which we should do. But you will be here, you will be practicing. Those who are going home, I wish you a good journey. And those who will be here, I wish you a very nice seminar. And there, you know, Gulāb Jī Kothari from Rajasthan Patrika has arrived, and he will have two lectures per day: one morning about 10:30 or quarter to 11 till 12, and one evening. Then one will be evening from 7:30, yeah, bhajans and prayers, and then Gulābjī’s lecture. So, bhajan means, let’s say, till all people are coming, sing five bhajans, okay, or three, five, or three, and during distributing the prasād, also you can sing some bhajan and meditations, morning and everything. So, I wish you a very nice time. I will be here again at five o’clock. I will introduce you again to Gulabjī, Dr. Gulab Kothari, and then at six o’clock I will say goodbye. I will go to Vienna, and tomorrow this time I will be at the airport, thinking if you are drinking coffee or eating cream schnitta or listening to Gulābjī’s lecture. And at the yoga nidrā time, I will also be making yoga nidrā, and I will fly over Vienna. It’s flying from Vienna, coming to Eisenstadt, over Poldorf, and then the wave remains a little when we go to the right side. So I will see the wave from a high distance. You see two kilometers, three kilometers distance clearly. And then it flies through Belgrade, Navishad, and so this is the route. So I wish you all the best and wish you very good rest and some lunch or dinner, lunch, whatever you eat, and practice, please. So, more practice than discussions and talks. Gulābjī would like to have a little lecture, and then he will ask if you have any questions. So, have more practical questions, okay? More practical questions: which chakra, what kind of meditation, our chakras, the energies, what happens to the soul consciousness, okay? Vṛttis, cidānanda, good idea, okay. Yes, and also, of course, for all dear brothers and sisters around the world, I wish you all the best until I will come again next time in a webcast, a live program. And in America, there will be some live program, I hope. If not, then on the 1st and 2nd of October in Jāgarīp, in Umak, and in Ljubljana, it will be very nice. Deep Nārāyaṇ Bhagavān. Devīśvara Madhe Mādhava Kṛṣṇa Bhagavān Sanātana Dharma Dīpa Dayāla Yājasunālī, who is living after this program, you are all going, then we must do something, so Durian and…