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Deep Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Dharma Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī, Satya Sanātana Dharma Kī. Blessed self, Your Excellency, Ambassador of India to Budapest, Hungary, Śrī Gaurī Śaṅkarjī, welcome here to our weekend retreat on Yoga in Life. Yesterday we presented the Yoga in Life teacher's diploma. How many was it? About 50 or 60. So every year, two or three times, many yoga teachers receive their diploma. It involves about three years of training, not just one or two weeks. Many of you know His Excellency has been here with us a few times. Any Indian ambassador, or persons with a high level in government service or social work—you will see when they speak, as Dr. Radha said, "I think Indians are born philosophers." In their blood is the ṛṣis' knowledge, science. There are many different philosophies in the world, no doubt. They are all good, very good. But it is acknowledged that the highest philosophy is called Yoga Vedānta philosophy. Vedānta speaks of Advaita. This is what the Indian ṛṣis, through tapasyā and research, discovered, realized, and found. They gave very concrete definitions: what is jīvā, jīvātmā, what is ātmā, and prāṇa. They say that even life living in trees also has a soul or life. About 18 years ago in Germany, they declared, "Yes, we declare that animals are also living beings and have a soul." Not in the human way, but Vedānta and the received knowledge, which was beyond self-realization and God-realization, encompasses all this. I will not say more, as I am new to this subject. I would like to welcome our very dear one, His Excellency Gaurī Śaṅkarjī, today. As usual, they are always very busy, especially diplomatic people with many meetings, but I requested him to come. He said okay, he would come for one cup of tea. I said, from Budapest to here, one cup of tea is really too little. If he could give us "big tea," he asked what that meant. I said, "Give your beautiful thoughts and a little talk, as you always do." So I request him, and the floor is yours. Sir, adio. Thank you very much, Swāmījī. It is always a pleasure to be with Swāmījī, to receive his blessings, and to be with all of you. This is my fourth or fifth occasion here, and I have enjoyed my association with all of you through Swāmījī's blessings. He is, of course, very modest, so he has left everything to me now. He does not speak about his own profound knowledge, which he has been sharing with people worldwide for several decades. We will now begin. I discussed with Swāmījī, and we will talk on the subject called "Bodhi, Mind, and Soul." If you have any questions, we can discuss them at the end. I will start with a small śloka from the Yajur Veda: Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ. Sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet. Let everybody be happy, everybody be healthy, let there be no pain in this world. Let everybody be gentlemen and behave in a gentlemanly fashion. With this prayer, I will first define two profound Sanskrit words: Sat and Asat, which are deeply related to body, mind, and soul. What is Sat and what is Asat? This is a significant philosophy in itself. In fact, I would not call it philosophy; it is a science, as you will see. Sat means the existence which is immutable, permanent, stable, and abiding—which remains all the time. Asat means the existence which keeps changing, is subject to destruction, ultimately destroyed, and is mutable. This is the basic definition. In our quest for spirituality, we must know what is Sat and what is Asat. Let us start with the human body. What is it? When a person dies in India, we say he has left his body: Deha tyāg diyā. When we talk about ourselves, if someone asks, "What is this?" I say, "This is my body." So there is a difference between my body and me. I am not my body. There is somebody else, which is me, to which the body belongs, just as I can say, "This is my glass." So, the body belongs to whom? Let's go back to the origin of the human body. How did we originate? In the womb of our mother, from a small drop of semen, a body develops. How? It is the most sophisticated machinery ever created. It happens because the soul enters the body at the time of conception. Without the soul, the body cannot develop. You can conduct all scientific experiments, but the body cannot develop as we are without the soul's entry at conception. As soon as the soul enters, the body starts evolving. We see how the body changes; it is subject to change. Science also accepts this: we have some 73 trillion cells in our body, millions dying and being created every day. The body does not remain the same even for a second; it transforms. In a broad sense, a child becomes an adult, an adult becomes a youth, a youth becomes old, and then we die. We see visible change. Yet, Swāmījī remains Swāmījī, Gaurī Śaṅkar remains Gaurī Śaṅkar, you remain you. Why? What is the secret? Why do we remain the same despite the entire body reconstructing itself within months? That is the science. From another angle, consider when we are in deep sleep. At that time, the body does not exist for us. Nothing exists—not the world, not your bed. Everything disappears completely. What exists then? Only the soul. In deep sleep, you can realize this; it happens every night. Nothing exists. Therefore, this entire physical world, which is subject to change—this table, this glass, my body, anything physical you can see, touch, and feel—is called Asat. Because it is subject to change and destruction, it is not permanent; it is Asat. It is also called Māyā, a larger philosophy closely related to Asat. What, then, is Sat? Sat, as I said, is the universal soul, Paramātmā, God—whatever name you give—is the only Sat in this world. When that Sat enters our body, the body develops. When we die, that essence leaves, and the body becomes a corpse, unable to sustain itself, decomposing quickly. So, at death, the soul moves on. At conception, the soul enters. In Vedāntic philosophy—or rather, Vedāntic science—there are three basic elements constituting this universe: Brahma, Jīvā, and Māyā. Brahmā is the universal consciousness, the universal soul, the almighty, existent everywhere. His existence makes this world possible. Jīv is the Jīvātmā, the part of the universal soul existing in our heart, called Jīv or Jīvātmā. This exists in every living being—animal, insect, or human. No living being can live unless that part is present. Māyā, as I said, is the rest of the physical existence, subject to change and destruction, never stable or abiding, constantly undergoing change. Even this wood looks solid but undergoes chemical changes inside. Leave it for years, and it will decay. Leave strong metal like iron; after years, it decomposes due to internal mutations. Therefore, they are subject to Kāla, time. Everything subject to change or time is Asat, and that is Māyā. Returning to body, mind, and soul: how is the human body made? If we introspect, we realize this huge, gross body—of which we are proud, dressing it in fine clothes and makeup—is the least powerful part of the human system. The body is controlled by the small senses: five senses of action and five of perception. Without these senses, the body is like a vegetable. So this big body is controlled by these ten small senses. But the senses are the weakest part; they are controlled by your mind. None of your senses work unless your mind is engaged with that particular sense. You are all sitting here, I am talking, you are hearing, but you will not listen unless your mind is with me. Many things are in this room, but you will not see them unless your mind is there. So the mind controls each sense individually. Any action or perception requires the association of mind and senses. Therefore, the mind is called the 11th sense, or the super sense. Where does the mind exist? We don't know. Science has not found it. It is a subtle, thin existence you cannot see, touch, or hear. It doesn't exist in a tangible location. The senses are small but visible; the mind is invisible, yet it controls your senses and entire body. The mind is very volatile. It is the fastest traveling thing in the world. In a second, it can reach Washington; the next second, the moon; the next, Budapest; then London or New Delhi. Nothing travels faster than the mind. It is not only fast but emotionally volatile: it can make you cry, laugh, or fill with love in seconds. So, how do you control this mind? This is the great exercise Indian saints have undertaken. Let's go to another layer of the human constitution. We started with the body, then the senses, then the mind. Another control is the intellect, a power given to us, superior to the mind. The mind is volatile; the intellect intervenes: "You should not do this. This is not legal, ethical, or good for health." The intellect continuously guides your mind. It thinks, "This is not right; I may be punished." The intellect interacts closely with the mind, higher than it. Where is the intellect? We don't know. It is even more subtle than the mind. Beyond intellect, there is cit, and then ātmā. When in a dilemma—which we face daily, not knowing what is right or wrong—our intellect fails. Then an inner voice emerges: "This is what my heart says." Where does that inner voice come from? It comes from the human soul, or the chitta, the higher part of the soul. The chitta and soul are the highest layer of human constitution, as explained by Vedic science after deep analysis and research. You can feel this yourself. The big body is helpless without senses, senses are helpless without the mind, the mind interacts with intellect, and intellect fails daily. Then you seek help from your inner voice, from your soul. This is the constitution of the human body and mind. All parts of the human body, except the soul, are Asat—physical, subject to destruction and change. The only thing perpetually present is the soul. The soul is the Sat part of our body, and we are blessed to have it. In this analysis, you realize the more powerful part becomes more subtle. You cannot see, touch, or feel it. The gross part you can touch is not that powerful. The more subtle, the more powerful. Consider an example: food is essential, gross but important. More important is water; without food you can live for months, but without water only days. Water is less gross than food. Even more subtle is air; without it, how many minutes can you live? We don't feel air because we don't work for it; it is given by the Almighty in plenty. More powerful than air is space. Without space, nothing can exist. We take it for granted, but if crushed between walls, you are finished. These examples scientifically show that the more important and powerful elements in the universe are more subtle. Most subtle, most powerful; more gross, less powerful. Thus, the highest level of the human system, the soul, is the most subtle. You feel your mind exists, you feel intellect, but you don't feel the soul. Because it is the most subtle and most powerful part. No living being can exist without the soul. This is apparent. Modern science knows that at death, something leaves the body, but they don't know what or how, as it is beyond human perception. Human senses are material; the soul is spiritual. The soul is Sat; the senses are Asat. We cannot judge Sat with Asat. Let me explain another way. We experience different states daily but often don't observe them. We are now in the waking state, talking, listening, working. We think this is the only state, but it is not true. As you lapse into sleep, you enter the dream state. In dreams, your mind creates its own world, and you live as an actor, doing everything as in waking life. In that state, you believe it is true, realizing it was a dream only upon waking. Similarly, in the waking state, we feel this is true life, not the dream state. This is part of Māyā. The third state is deep sleep. In deep sleep, both the waking and dream states disappear; this world does not exist for you. These three states are given by the Almighty to explain the world's existence. The true existence is actually the state of deep sleep, where the world does not exist for you, but you still exist because of the soul inside, which is Sat. Without the soul, you would not exist after deep sleep. Upon waking, you feel invigorated and blessed. Those who cannot sleep, taking tablets, know the state. Deep sleep is bliss because you are pure, away from the world—the pure form of a human being. Thus, Kṛṣṇa said in the Bhagavad Gītā that everybody exists forever. He existed forever and exists forever. Nobody ever dies because the soul exists forever. The soul is beyond destruction and change. He said the soul cannot be destroyed by weapons, fire, water, or any other means. The soul is indestructible and beyond change; therefore, it is called Sat. The relationship between soul and body is that the body is the host for the soul, like living in a house. The soul is a guest for a while—50 years, 100 years—as long as you live. When the body becomes weak, the soul leaves and takes another body, like discarding torn cloth and putting on new. This is how the body-soul relationship works. These are real-life, true examples, not philosophical talks or fabrications. This is pure science you can feel yourself. This is the relationship between body, mind, and soul. Now, what is the objective of human life? We all have desires. We want to achieve wealth, fame, or something. That is inherent. Another philosophy explains why we have desires: they arise from the basic attributes of nature. The human soul becomes a human entity when it contacts nature. What is nature? Let me explain briefly. When the universe was created by Brahm—or any name: Christ, Abraham, Allah—the supreme power, named Brahm in the Upaniṣads and Vedic philosophy because it expands infinitely. When Brahmā created this physical universe, the first thing created was Ākāśa, or space/ether. From space, air was created. This is the order of creation: the most subtle first, then gradually grosser. Second was air; third, fire (movement of air created fire); from fire came water (science accepts this, saying Earth was a ball of fire, then became water, then earth); from water came earth; from earth came all plants and herbs, our food. This order of creation is explained scientifically in Vedāntic philosophy. How is this world related to us? Each of the five elements of creation is directly related to the human body. Our sense of hearing is related to Ākāśa (space). Our sense of touch is related to air. Our sense of sight is related to fire (sun is a symbol; as sunlight decreases, eyesight weakens). Our sense of taste is related to water (all tastes come from water). Our sense of smell is related to earth (all smells originate from earth). Thus, the body and universe are directly related; we are part of the universe. Now, why do desires happen? Desire is difficult to explain. We all have desires: to earn money, have more cars, a bigger house, travel the world. If you have one house, you want ten; if ten, you want houses worldwide, then your own aircraft, ship—an infinite process. Why? The cause of desire is explained by Lord Kṛṣṇa in the Bhagavad Gītā, chapter 14: there are three guṇas, triguṇa māyī māyā. Three attributes of nature are inherent: Sāttvik, Rājasik, and Tāmasik. The Sāttvik attribute is the desire to learn, help, do good. This desire also boosts your ego: "I am a better, loving person." The Rājasik attribute is result-oriented: you want to do things to get something directly—money, fame, becoming an industrialist or scientist. Action is driven by desire for results. The Tāmasik attribute is arrogance, false ego, darkness—Pramāda in Sanskrit, difficult to define, but basically arrogance and expressing ego in ignorance. These three attributes are inherent in physical nature. When the human soul, Jīvātmā, contacts physical nature, we get all three attributes in varying degrees. An example: fire is always covered with smoke; similarly, all human cells are covered with these attributes. Another example: an embryo is covered with amnion; similarly, the human cell is always covered with these three attributes. That is why we have desires of three varieties or combinations. Hence, we see good people, passionate and innovative people, and arrogant people. These varieties stem from the three attributes, the origin of our desires. Desires are the root cause of stress, problems, restlessness, and lack of peace. To minimize desires, distinguish between needs and desires. Humans need certain things: food to survive, clothing, habitation. Desires are beyond needs and infinite. Get one, desire another. I know people who desired a bicycle, then a scooter, then a car, now ten cars, wanting a private jet. It is infinite. Understand that the physical world cannot give the happiness you seek. Whatever you acquire will not bring lasting happiness because desires are infinite. Once you get one, you desire another. Seek happiness in your soul, not the physical world. True, lasting happiness cannot come from the physical world, which is Asat, Māyā, giving an illusion of happiness. For example, someone becomes president of a country, feels powerful, but is not happy. He might want to be president of the USA, then emperor of the world, then Brahmā, creator of the universe—never ending. Physical desires are infinite and elastic, expanding with multiple branches. You get one dress, then want another, then another with ornaments or stones. These infinite desires fulfilled by the physical world cannot give happiness. Happiness lies in the soul, in Sat. To realize Sat is to realize the soul—the invisible, intangible, most powerful part. Because of it, we are alive and human. Realize that and seek it for real peace and happiness. If you have any questions, I will be happy to answer. Thank you. Thank you, Your Excellency Gaurī Śaṅkarjī. Now he has limited us—no more desires—and in another way, freed us up to Brahmaloka. Brahma-satya, jagat-mithyā. If you have any one question, you are welcome to ask three questions only, as many have to go. Next time, please remove all cars parked here, as the sun is reflecting directly on our eyes. Thank you very much to the organizers. Now clouds have come; Mahāprabhujī sent some clouds. Any questions, please? Yes, stand up. Question: Everybody has desires, as you said. That is how we are made, with the three attributes of nature existing in everyone. Lord Kṛṣṇa said they exist like smoke with fire, differing in degree. To overcome or limit them, you said to look for your soul and find pleasure there. How do we do that? Answer: I cannot explain it briefly now, but we can talk at another stage. You must start introspection, look inwards. The senses are designed to look outward; you must divert them inside the body. Then the process reverses; you find happiness without looking outside. Diverting the senses inward is a key element. It is not easy, but it can happen. Question: Why did Brahmā create the physical world with these conditions of desire? Answer: The soul always exists in non-physical existence, like Brahmā. When Brahmā created this physical world, he created these conditions to keep us entangled and occupied—this is called Māyā. We remain entangled so the world runs on autopilot. If we had no desire, the world would stop, and Brahmā would have to create another world. So he created this autopilot mode for the world to run. We have the choice to defy it, overcome autopilot, and link our soul with Brahmā, the universal soul. Then we gain infinite, everlasting happiness. You will not seek small happiness here and there. Some people are completely satisfied because their soul links with Brahmā. Then you see everyone has the same soul; you see yourself in everyone. All conflicts disappear—no conflict between you and me, as we are the same soul from the same Brahmā. Power struggles, wars, political conflicts arise from separation. Once you realize we are all part of the same universal soul, conflicts vanish. But to run the world, that is not possible. So Brahmā created desires to entangle us, keeping us in autopilot mode, continuing birth and rebirth. Thank you. So Brahmā also has a little desire. Thank you, and wish you a very good journey. Om Prakash, please give the beautiful mālā to His Excellency. Thank you. White color is connected to desires, and white color is connected to non-desires. Thank you. There is still something downstairs. Thank you, Your Excellency. It was very nice. Please look for our webcast; this lecture will be replayed and on YouTube. Thank you. I wish you safety and a good journey. Please drive slowly. If the limit is 100 km/h, go 85; if 130, go 115-120. Drive slowly to enjoy the beautiful spring nature. Many blessings, love, and good wishes to your family, friends, and all practitioners in your classes. As the Divine wishes, we must be wishless. Guru Pūrṇimā is on July 3rd this year, and this year has 13 months. This Āṣāḍha Pūrṇimā is only one this year. I will be in Jordan from June 28th to July 10th or 11th, then in India. You are welcome to Guru Pūrṇimā in Jhadan. Our Mahāmaṇḍaleśvara Svāmī Jasarāj Purījī will be here in Strelki for Guru Pūrṇimā or a ten-day seminar in Vaip and Strelki. You are welcome to attend according to your holidays. I will be here end of August; perhaps we can go to the Croatian coast, as my doctor said swimming is good for my back. In Australian oceans, you cannot swim due to sharks. So, free from all desires and all kośas, thank you. All the best. God bless you. Those who want this lecture can order the DVD from organizers. It was very scientific, comparing science and Vedic science. Finally, Vedic science must come. As I have said many times, nothing invented or found by scientists today is not written in the Vedas. Thank you. Om Śāntiḥ Śāntiḥ Śāntiḥ. God bless you.