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I request you to listen to the Guru, listen to the Guru, listen to the Guru. Āpa tīn loka ke nātha, karu Prabhu sevā. Jī. Suno jī Gurudeva, āpa jī naloka ke nātha karu Prabhu sevā. Sevā Gurujī. Ivacha rachā vishva, āpako dhyāve Maa. Pāpī jīva gyāna śaraṇa nahī̃ āve. Deva. Āpa tīn loka ke nātha, karu Prabhu sevā. Āpa joḍha bhavana ke rāja karu, nitya sevā. Rāma mūrakha jagata pākhaṇḍa, pāuta sādhyāve eka sachā śabda nahī̃ lagī. Ako jaka pāve jaya karu karajora. Śūnya Nātha karu devā. Āpa choḍa bhavana ke rāja karu, nitya sevā. Deva bhāva sāgara kī tīra anśa ghabrāve. Deva bhāva sāgara kī tīra anśa dhabrāve. Deva kare jaba mere pāra hoya jāve. Nija karo karajora, sunata karo Prabhu sevā. Āpa choḍa bhavana ke rāja karo, nitya sevā. Sādhu mana bhūdhī ahaṅkāra citta brahmāve, ina saba ko dī chita kayā nirañjana pāve. Mẽ arj karu karajora suno Gurudeva, nātha. Karo Prabhu sevā abacho nambāvana ke, rāja karo nitya sevā. Sansāra mārī eka kapaka bahuta pelāve, jaga daṇḍa mẽ pāsa jāya, na rakha mẽ jāve. Mẽ arj karu karajora suno, Gurudeva suno jī, Gurudeva. Āpa chīna loka ke nātha karo, Prabhu sevā. Āpa choḍa bhavana ke rāja karo, nitya sevā. Sī Devapurī samā, devaṁ brahma darśāve. Svāmī Dīpa edāsa śaraṇa Prabhu āve. Maiṁ ardh karo, karajora, suno Gurudevajī. Maiṁ ardh karo, karajora, suno Gurudevajī.... May ardh karo karajora suno Gurudevajī. Nārāyaṇa Bhagavān kī jaya, Deveśvara Mahādeva kī jaya, Mādhav Kṛṣṇa Bhagavān kī, Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmīśvarānandajī Gurudeva kī. Pāṇārāyaṇam Oṁ Namo Śrī Prabhudī. Volume higher. HAM CHABHUNADI PRABHUDI PANARAYANAM OM NAMO SERI PRABHUDI PANARAYANAM. Little higher up there. No, no, volume. Oṁ Namo Śrī Prabhudī hamasabdhās prabhu śaraṇa parāyaṇaṁ hamasabdhās prabhu śaraṇa parāyaṇaṁ hamasabdhās Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam Hamsabhdhās prabhuśaraṇa-parāyaṇaṁ Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Ham sabhakt Prabhu śaraṇa parāyaṇaṁ. Om Namah Shri Prabhu Deepa Narayanam. Śrī Dīp Nārāyaṇa Bhagavān kī. Śrī Śrī Dev Puruṣa Mahādeva kī. Satguru Svāmī Madhavānandajī Bhagavān kī. Satya Sanātana Dharma kī. Blessed self, good evening all dear ones. It’s a beautiful day, it’s a beautiful time, and beautiful satsaṅg of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. The satsaṅg of Oṁ Śrī Alak Purījī Siddha Pīṭha Paramparā. All who are meditating, all who are connected to Oṁ Śrī Alak Purī Jī Siddha Pīṭha Paramparā, it means that you have that light in your hands and in your hearts. And this light, which you have in your hands or in your hearts, is not only for you. Light is to be given to others. Imagine one dīpak, or one lamp—an oil lamp or a ghee lamp—or imagine a candle. Now, this dīpak, candle holder, or oil and the wick holder, the small bowl, small pot, or a small cup, that is our body. That is our body. That is our annamaya kośa. There was a question that came from another country, what you call the feedback. In which part of the body should we imagine which kośa? Very good question, very good question. Kośa is not a particular part of the body. Imagine one onion. Do you know the onion? Well, you are a Yoga in Daily Life practitioner, and you don’t eat garlic and onion; most of you know. Garlic and onions are considered as a rajas guṇa. When it is fried in oil, then it is a tamas guṇa. But garlic and onion are very healthy and good for our physical health. It’s good. It’s blood thinning, cleaning the blood vessels. So it is not in that way, Rajas or Tamas Guṇa. Maybe someone doesn’t like or didn’t like the smell of the garlic or onion and then said it is a tāmasika. If you see that the effect of onion is cooling, it has its nature, a cooling nature. And mostly onions are consumed in the hot season, after the spring, when the hot temperature, the hot season, begins. And there are some countries on this earth where the temperature goes above 40, nearly 50. At that time, people used to eat onion. They chopped the onions and put them in yogurt, curd, or buttermilk. And you eat it as it is. It has a cooling effect. Sometimes people get a hot fever. In many countries in the summer, there is a hot air blowing like a hair dryer. The garlic, sorry, the onion and the yogurt both have what we call ṭhaṇḍī taśīr, śīta taśīr, a cool effect on the body. So it is not a tamas guṇa. But if the onion is fried in oil, then it changes its nature, then it becomes tamas guṇa. When the onion is a little burned in hot oil, then it can also create some kind of disease. So it means that we should have the knowledge of how to utilize, how to cook. According to Indian philosophy, there are sixteen vidyās. Sixteen vidhyās means sixteen kinds of knowledge which are very important for humans. Out of sixteen, one is not good. That I will tell you next time. But that is also included as knowledge, and that needs a strong heart. But riding horseback is also a vidyā. Now we have driving, car driving. Swimming is also a vidyā, or vidyā means a kalā, an ability. When you have learned how to swim, you can jump in the water, which is maybe 30 meters or 50 meters deep or maybe way deeper. But you know how to swim, but if you can’t swim and it is only two meters or two and a half meters deep, it can take your life. All kinds of knowledge are very important to learn. Similarly, in the sixteen Vidyās, there is one called Pakṣāstra. Pakśāstra. Pak means to cook. Śāstra is like scriptures, literature, philosophy, knowledge. Cooking is a philosophy, and which food, which season, which kind of spices in which season, and which kind of spices for which different kind of body nature. In Ayurveda, they say vāta, pitta, and kapha. Vāta, pitta, kapha, or some different disease in the body. So our ancestors, nowadays what we call grandmother’s kitchen. Yes, do you call in some countries? The grandmother’s kitchen recipes are very perfect. So almost all diseases were cured from cooking knowledge. Which time, which spices should we take? There are two things. One is which kind of spices, in which kind of food, of course all vegetarian, and which quantity. Secondly, we call it parehaj, praise. Praise means precaution, prevention. Prevention is better than treatment. Ayurveda is very, very old. Even in the Vedas, which are the oldest scriptures, it is mentioned about Āyurveda. In Satyuga, Āyurveda was mentioned. And if you read the Holy Rāmāyaṇa, Rāma’s time was nearly 10,000 years ago. And there you see that Hanumanjī had to go to the Himalayas to bring the Sanjīvanī Būṭī. Sanjini Bhuti, Bhuti means the herbs, the little plants, the herbal plants, where you have to have the knowledge of which plant, which kind of quality or effect it will have on our body and on the body of other creatures. So if you are a good cook, then you should have knowledge about all herbal plants. And there are three called Jāḍī, Bhūtī, and Vanaspatī. In Ayurveda, you will learn Jaḍī, Bhūtī, and Vanaspatī. Zadi means the roots. Some plants’ roots are very effective for certain illnesses. For example, you take ginger. Ginger is a root. Or you take haldi. That’s also a root. Likewise, there are many roots of the plant which have a more concentrated essence or medicinal value. Butti means those kinds of herbal plants which give fruit, meaning the seeds or berries, like a strawberry and things like this. But the strawberry, after giving the fruits, is still surviving. But the rice plant, corn, wheat, and many other plants, they grow, they rise, they have seeds, they give the seeds, then the plant dies. That’s called Bhuti, and we can use the whole plant and the roots. Then there are other Bhutis, plants, small plants. They survive further, but we should not destroy them completely. Only take how much you use. And this you will see. It was a very interesting thing. When I went last year, journeyed through the Australian desert and many Australian aboriginals, they were coming and talking about this. And they were saying there are certain roots which they eat and certain berries, but when they take the roots or these, they do not destroy the complete plant. They leave some part which will grow again. Those berries, they will not shape the whole and take it away. No. They take only what they need, and maybe they need more, but they know that if we destroy, next season we won’t have. Perjuring, and that means we have the ancient seeds, and that’s very important. It is said Mother Nature, Mother Earth will never lose the seeds. And those seeds, which are ancient and natural, can be grown again and again. They have more energy, more strength, and more effect on our health. So never make the mistake of destroying any plant completely. Unfortunately, but now, what we call the genetically, the gene-manipulated seeds, do not have that strength. Okay, it’s like fast food. It fills your stomach, but it has no, that resonance, that we damage our prāṇamaya kośa. Anamaya Kośa is very good, you feel, but still, for Anamaya Kośa, it is also not good, because that, what kind of herbs, tea, coffee, juice, or you use to eat something, that first creates strength and a healthy condition of the body. When the body is healthy, then the prāṇamaya kośa is healthy. Prāṇa is the radiance, the aura, the strength which is covering the body. So, what I am coming to is that the pañca kośa is like one layer of an onion, a second layer of the onion. So each and every individual soul has its own phenomenon, and there are different layers, one after another. So don’t imagine Anamaya Kośa is only the stomach, and Prāṇamaya Kośa is only the heart, and Manomaya Kośa is only from the Ājñā Cakra or somewhere, and Vijñānamaya Kośa is only in the head. The brain and the Ānandamaya Kośa are in every body part. No. It’s all in oneness, one after another layer. And which layer is weak or ill, that depends very much on the Annamaya Kośa. Anamaya Kośa is depending on the nourishment. So it is advised to preserve our ancient seeds, preserve those ancient herbs. Now many are making artificial or chemical perfumes; it smells like sandalwood, but there is no sandalwood at all. That harms our prāṇamaya kośa. And when the prāṇamaya kośa is weaker, you can imagine something, because now you know very well why we have problems with ozone. The ozone layer is getting thinner and thinner, and somewhere the ozone layer is damaged in some countries. The result, people get skin cancer, people get more other illnesses. The plantations are suffering, herbs are suffering, animals are suffering. So this ozone layer is the prāṇamaya kośa of this earth, our mother earth. That’s very important to take care of. And why? You will say, "Well, ozone is very far from the earth." No, it’s not very far. It is directly connected from earth to the beautiful layer above. Now, why is the ozone getting weaker and weaker? Because we put a lot of chemical things. We created so much pollution. And that’s why, though the chemicals and pollution are on the earth, how did they affect the ozone, which is how many thousand meters high from the earth? Similarly, our prāṇa is a little far from the body, connected to the body. According to prāṇāyāma, there are ten prāṇas: prāṇa, apāna, samāna, udāna, vyāna—these are the five main prāṇas—and five upa-prāṇas, the sub-prāṇas. Then, this prāṇa is affected by the diet. It gets weaker, and we do have the problem with our health. Many diseases—even people are speaking nowadays that cancer disease can also be cured if you have perfect knowledge about cooking. Why is so much cancer disease coming nowadays? Because we lost the knowledge of cooking. Many people don’t know how to cook. And then you go to the fast food or the restaurant. Of course, a restaurant will cook only a few kinds of dishes. Doesn’t matter if you have Vāta, Pitta, or Kapha or different dishes. So eating is actually not for your joy, for your tongue, for your taste. But eating is for your health, and this healthy body, healthy prāṇa, healthy mind, healthy intellect, and then healthy ānandamaya kośa. Why ānanda? Because in these four layers, within these four bodies, ānanda, there is a joy, happiness. And that happiness is lost when one of the kośas is ill. When one of the kośas is ill, then all is imbalanced. So the effect goes from our food, and what kind of food? How the food came, how the food effects. So it begins from the body, but first goes to the astral form, and then it radiates back as a negative radiance. Therefore, onion is good but with little quantity, and an Ayurveda person will say, "Never make a mistake to fry the onions in hot fat." Doesn’t matter, ghee or oil, with hot water is okay, but not in the hot. In hot oil to fry means all the nutrition that is in the oil is destroyed. And what? These particles remain, slowly, slowly they collect in our system, in the body, and that causes the cancer also. Not only that, but that’s also one of the causes of the cancers. So the person who has the Pakṣāstra knowledge... Pakṣāstra, what is Pakṣāstra? Cooking knowledge that will never advise you to fry the onions and garlic. And even they don’t advise you to take anything which is fried in fat. No puri, and you like puri very much. No pakoras, which we like, we love the pakoras. Who loves? Our mouth, our tongue, svād indriya. One yogī said that bhajan is beautiful. Again, I have not this book with me. In this body, there are ten senses. Very rare yogīs have control over all these ten senses, but even for them, these two senses you can’t trust: one is svādindriya. Your taste, and one is the genders, or your passion, the sexual desire. These two indriyas, you have to observe 24 hours more than any. And this means that this svādindriya, we like it. We like it so much when it’s sweet, and bitter, and sour, and like this, and like this, fried. Oh, very good food, very good food. Who said this? Very good. Your tongue. Did you ever ask Einstein? How is that? Einstein said, "I don’t know. You put whatever you want." Oh, human, you think I am a garbage container. So, in Āyurveda, a good Āyurvedic doctor will not put anything which is not healthy and not properly prepared. And when we people eat all what we like, oh, very good eating, this, this. And a good Āyurvedic professor or doctor or Vidyā, he will sit there and wonder, "Oh God, hopeless." After giving a beautiful lecture about Ayurveda and food, and then you go to a restaurant and order the food, Vidyā said, "Whatever I spoke the whole night, or the whole lecture, sorry, it was nothing, for nothing." Then in India we used to say, you read the holy book the whole night in front of the buffalo, and in the morning you ask the buffalo, "How was it?" Buffalo said, "I’m hungry. I’m hungry." Nothing else. So vidyā, knowledge, pravacana. Pravacana. Pra means the highest, the supreme. And bachan means the words. Vākya. So, who is giving pravachan? It means a lecture. In English, you can say a lecture. The Germans say "fortragen." And in other languages also, something. So pravachan means you are telling those words which are about the words of wisdom. Where there is no pravacana, there is then kushanga; there is then only criticizing and creating fear and unhappiness. But fear, unhappiness, and negative atmosphere destroy yourself and destroy others. So we need the pravacana. And that’s what our bhajan said. Mahāprabhujī said, Bacchan wala lage, sa mehi jaan. Jag mithya, sapne ki māyā. Mūrakha ismē barma bhulāyā. Mūrakha ismē barma bhulāyā. Nāhi isko mānū. Mē nāhi isko mānū. Bacchan wala lage, ame hi jānu. Bacchan pyara lage, saame hi jaanu. Tu or ko kai bakhanu, ame hi jaanu. How sweet, how dear is to me. Those bachans of pravachan, Gurudev ke pravachan, Gurudev ke vachan, the words, the voice of the Gurudev, how dear it is to me, nobody knows, only I know how dear it is. So, pravacana, so in the cooking system, that all affects our pañcakośa: jāṛī, the roots; buṭī, is the upper part of these herbal plants; then it comes vanaspati, vanas means the forest, the nature, and pati means the leaves. Those trees which lose the leaves, which also give the fruits, but the tree doesn’t die. And that tree, it is said you should not chip off. So, the entire vegetation that is created by nature or God, whatever you recall, is not only for itself, but for others, to give good health. And therefore it is said, we were all on the lake today. We were in the middle of the lake, but of course, with a boat. And does this lake drink water itself? Does this lake preserve water for itself? No, for us. For all creatures, so Sarvar is the lake. It’s for others. So therefore, lakes, ponds, oceans, and rivers are considered as holy saints. Tarva is a tree, vegetation, that is holy, because a tree doesn’t eat its own fruits, a tree doesn’t eat its own blossoms and its leaves, but it gives us oxygen and for everyone. Sarvar, Tarvar, Santajan, and holy saints who are giving the pravacana and satsaṅg are not giving only for themselves, but for all the listeners. They will not say, "Only for this particular group, come inside. We close our room door, and only we will speak." That is a meeting about your business, but the words of the saints and all holy books of the world are written for all. Everyone can take benefit. When rain is falling, rain will not say, "This is a dirty place, I will not fall here. I will only go to the flowers or there." No, rain will fall equally on that place where the rain is. Therefore, from the beginning on, and in the Vedas, it is said that vegetation also has life, and do not destroy this life also. So following the principle of Ahiṃsā is not easy. Then it is said, yes, for your survival, you may take some part of it, but don’t destroy the company. Now, here in this our house where we are living, behind is a garden. There was the corn. They cut all the corn plants, or what you call them, grass. But they leave a few square meters of corn with the mice on it. And every day, the birds and parrots are going and eating. They live for the birds. They could have cut everything off and taken it away. So something you should leave for others, something that will purify your prāṇamaya kośa, your manomaya kośa, and your vijñānamaya kośa. So, Pākṣāstra in this is very, very important. Everything, all the energy, everything we do, it affects our first prāṇamaya kośa. Then prāṇa, which gives the strength to the mind to act, and then the mind is that which supports our intellect, the vijñānamaya kośa. Viveka comes. And that will, viveka will then be steering or controlling the ānandamaya kośa. Therefore, these five kośas are not on a particular part of the body only, but they are radiating and creating a beautiful balloon, like a balloon, round your body everywhere. Don’t think it’s only above my legs, that is the thing, no. Your aura goes through the earth. When you are stepping, walking on the earth, not only do you put your weight on the solid ground, but the radiance, your prāṇa, your effect penetrates a few meters deep into that earth. And that’s why it is said that there’s one story. There was one beautiful lake, Sarovar, like we have here, the Phewa Lake in Pokhara, Nepal, and we were on the boat. Beautiful, 30 meters deep, 30 to 35 meters deep in some places. One day, from the forest came one elephant. And can you imagine the joy of the elephant when he can go in a deep lake? And they have, by nature, automatically this one vidyā, swimming. All creatures, except humans, we have to relearn. Again, an elephant, which has a heavy body, carrying through the forest, heaviness is not easy. But when the elephant comes into a big lake, into deep water, oh, fluttering on his... you can’t imagine the happiness of it, yes? And then he has a trunk, and then he goes deeper and deeper, only leaving a little trunk out for breath, and sometimes comes above and sucks the water through his trunk, and then he cleans his Sahasrāra Cakra, like this. So, you know, our bathroom with the shower technique is, that is actually coming from the elephant, yes? All we imitated from nature. So the elephant was bathing for a few hours. Beautiful. And a few people were sitting, and they were observing, watching how the elephant is happy, and he came out very clean and very nice. Then he made his way back to the forest, jungle, hot weather. And what he used to do with his trunk, he would take the earth, dust, and throw it on his body. So people were thinking and saying, "How stupid is this elephant?" First, we always think negative. This is a human manomaya kośa and vijñānamaya kośa. Everybody said, "Yes, yes, very stupid." He was so few hours bathing, so nice and clean. Others said, "No, no,..." Because he is afraid of the mosquitoes and flies, he is putting the earth on his body. Now, for an elephant, a mosquito stick is just nothing. What we call, we have the, he has a skin like an elephant. He said, "No, no, it is because of the flies and this." He is afraid of the flies. One person was nice and calm, and he began, "My ākośa was a little normal, or good thinking, positive thinking, clear thinking." He said, "Why do you blame the elephant?" Why don’t we ask him why he’s doing that? That’s all. It will be everything very clear. So they asked the elephant, Elephant, you were bathing so nicely. You clean yourself so good, but why do you again make dirty? We throw the dust on your feet, on your body, on your head. He, elephants, in my dear brothers, look, animals. He is just like brothers, you know? The life of the elephant is not easy, and the life of the elephant is not easy. And you know, if an elephant breaks one leg, he can’t stand up. And many other wild animals attack him. He is still alive, but they are eating the elephant from different parts. Oh, my brothers, humans, you think the animals have a very beautiful life and a good life, even the birds. We don’t have so, as you think. So man said, "But we didn’t ask you to give us pravachan." Please tell us why you throw the dust on your head after such a nice washing, bath elephant, said my one. I hope, I have hope, maybe sometimes in the past, in some yugas, holy saints walked through this way. And the dust of his holy feet is maybe here. And that, may I put on my head, so I will have my mokṣa. That holy saint. That means the vibration of your body and all holy sense goes very deep and remains long. And therefore Swami Lala Nanaji said, "Rāj denā guru samoye, caraṇokhī caraṇokhī, pad kamalokhī guru caraṇokhī, pad kamalokhī." Rāj denā Gurujī, moyet kī rāj denā. Dayālu charaṇa kī nahī̃, maiṁ māṅg bhog svarga kā nahī̃. Main māṅgu bhoga svarga kā icchā nahī̃, dhan dhāraṇa Prabhu, icchā nahī̃ dhan dhāraṇa. Namaste, Dena guru samoy charano Prabhu charno ki ki raja, dena goro samoy Indra loke ke maangu. I don’t ask for wealth, I don’t ask for wealth,... I don’t ask for wealth. Kīraja dēnā gurujī mōyēn, kīraja dēnā dāyālū mōyēn. Charanā ki dāyālū mōyēn, dāyālū mōyēn. Guru charanā kīraja dēnā gurujī mōyēn, charanā ki dāyālū mōyēn. I don’t ask for salvation, I don’t ask for salvation. I don’t ask for salvation. I don’t ask for salvation. Thank you for watching. Grandfather, Mahāprabhujī’s disciple, is our grandfather, our grand master, Guru Bhai, the Guru brother of Holy Gurujī. So he said, "Nahī̃, mẽ māṅgū mukti ke sādhanā. I don’t ask those practices to get mokṣa." Because mukti dāsī guru caraṇakī, the mokṣa is the servant of Gurudev’s holy feet. And therefore, that dust of thy holy feet, O Gurudev, for me is more than the joy of heaven or anything, or on this earth, all kinds of wealth and happiness. But understand, those Anāhat Cakra, Ājñā Cakra are purified. Prāṇamaya Kośa is purified. When the prāṇamaya kośa is not purified, then vāsanā awakens vāsanā in the body. And vāsanā means the desires, and desires awake from the prāṇamaya kośa. Then manomaya kośa supports you. When you are vāsanā, you cannot push. Then you face depression. My dear, I wish you all the best. And tomorrow we will continue. So the kośas, the quarters, are layers of different energies or abilities or functions which are protecting this beautiful jīvātmā in individual phenomena. Till tomorrow, I pray to Mahāprabhujī to bless you with bhakti, vairāgya, and yama. Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Śrīman Nārāyaṇa, Nārāyaṇa,... Nārāyaṇa,... Nārāyaṇa. Dīp Nārāyaṇa Bhagavān kī nām kartā, Prabhudīp kartā, Mahāprabhudīp kartā hī kevalam. Om Śānti Śānti... Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Purīṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Hari Om.