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Oṁ karvindu sayuktaṁ nityadāyantaṁ yoginaṁ kāṁdam mokṣaṁ caiva. Oṁ kāraye namo namaha. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ. Sarve bhadrāṇi paśyantu, mahākaccha duḥkha bhāgavet. Oṁ śāntiḥ śāntiḥ śāntiḥ. Adoration to our masters. Blessings to all of you from our Ālakpurījī Siddhāpīṭha Paramparā, to all dear ones in this hall, and to those who are with us via webcast around the world. Welcome, and blessings are coming to you from the beautiful country of Hungary. I welcome you on this first Thursday, this Guruvar, in July 2014. We are approaching Guru Pūrṇimā very soon. Already, the moon is preparing with its full power to bless us, to shine upon us, and to bestow its immortal light. I am happy to know that your sādhanā is going very well, including the Kriyā Anuṣṭhāna. Kriyā is not only for physical health but also for spiritual development and achievement. Life is a journey, not a destination. But it seems we are now at the last milestone before stepping into the Brahmaloka. When there is 99, it is still not complete; it is the one hundredth that is crucial. This last step towards the Brahmaloka, this final milestone—if we miss it, we do not know from where we will again access the one-way highway. We do not know where this soul will arrive. Karma and destiny do not affect only our physical body, which is very temporary. What we call destiny and karma affects the individual soul. There are two selves: one is the self, the soul, which is individual; the other is the Self, the Ātmā, which is not individual but universal. The universal Ātmā is coming and going; born and dying is the body. The soul exists within different phenomena we call bodies. Generally, these are the physical, mental, and subtle bodies. According to Vedānta, there are five different layers over the soul, which we can also call bodies. These are layers, one after another, like an onion: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośas. Kośas means sheaths. There is a beautiful doll that originated from Russia called a "matryoshka." When you open this doll, inside is exactly the same. Open the second, also inside; the third, also inside. This is the dynasty, the generation. When you open one, the second one is there, ready. The grandchildren are our door, and your own children are your capital. Grandchildren are the interest on the capital. We already have the capital, but how much interest will we get? That is what we are longing for. So here, the grandchild is the interest. First is the Annamaya Kośa, the sheath of nourishment. "Anna" generally means food. More precisely, "anna" means grains. Grain means the seed, and seed means life—the individual soul is the seed, which will grow again. But to see the seed of the seed, the seed has to die. To see the inside doll, the outer grandmother has to have her head taken away. The seed sprouts, loses its form, grows into a plant or tree, and creates more seeds. The seed produces and multiplies, but you never know from where this seed came. The seed is very important. When the seed goes away from the plant, we do not know where it will fall. In autumn, a leaf falls from the branch. The wind blows it away; we do not know how far. Thought to thought, the wind has blown it away. We do not know where we will fall onto the ground, nor if we will ever come back to our branch. The leaf falls down, taken away by the destiny of the wind. This separation—when will it come together again? Dur pāreṅgī jai—a very far distance. That is the destination, and the distances—how and what will happen? In the seed, there is a tendency to grow. But at the same time, the seed should know, "Now my life is finished." Yet the energy, which is life inside it, will grow. So, Annamaya Kośa means this body of nourishment. This body is given to either multiply or to merge into the origin—only two things. To multiply means to come again into this saṃsāra, this mortal world. To become one with Brahman means to become immortal. When the soul is descending, the seed is descending to the ground; it will sprout and create karmas. If the soul is ascending to Brahman, then it becomes one—neither coming nor going. Ekam nityam vimalāchalam—the One, everlasting, unbreakable, unspeakable, pure, indescribable. This is the destination of the soul. But life is a journey: Apavarga or Svarga. Apavarga is the world; Svarga is heaven. This decision is in your hands. But which karma, which action should we do? Otherwise, we continue creation. The United Nations, for the last decade or more, constantly talks about sustainable development and sustainability. But what humans are doing today is not sustainable. What God created is sustainable; what man creates is not sustainable. The God-made world is perfect, and the man-made world is imperfect. And we are between both. That is it. So, Annamaya Kośa, the sheath of nourishment. Every grain we eat, every leaf of vegetable, including fruits—it has energy, a particular energy that will influence our soul, our consciousness, our intellect, and our way of thinking. You are saying, "Swamiji, it is too wide for us to talk about." I can give you a very good example; immediately you will agree with me. Whatever we eat, you will see. Nourishment is of two kinds: solid and liquid. Drink a little vodka and see how it will be. How will the vodka speak? How is the body imbalanced? How is the intellect polluted? Yes, that is it. Or eat something you should not eat, like those green leaves they call marijuana. Then you will know how you talk. That is it. Alcohol creates more aggressive thoughts. Marijuana affects peaceful thoughts. When someone has taken marijuana or opium, they are very peaceful. When you ask something, they will say very relaxed, "No, it is not like that. It is like that." And with alcohol, you say one word, and they tell you twenty-five words. That is it. But I would suggest you do not use any of them. Therefore, drink nice pure water and eat nice vegetables. Jaisā khāye ann, vaisā rahe man—as the food you eat, so will be your mind. What kind of liquid you drink, so you will speak. What kind of society or companions you have, that habit you will accept. Annamaya Kośa. We are more aware in the present time about our body. Is the body immortal? It will not be with us forever. The body is not everything, but everything we want to achieve is not possible without the body. So, everything is nothing without the body. That is why it is said: health is not everything, but everything is nothing without health. So, Annamaya Kośa—the nourishment, what you will eat and drink—has an effect on our body. For the last four days, I have been continuously saying that the bright future of human peace and harmony on this earth, health and happiness, can only be realized if everyone learns proper cooking. Then no one will be unhappy in the world, no one will be unemployed, no one will be suffering, and no one will have existential fear. You know, my dear, in the world, 93% of people cannot cook. Day by day, we are becoming dependent. Use and throw. Buy and eat microwaves. Microwaves are very quick, so the date will be very quick. That is it. Who can cook the best food? Vegetarians. Then you are healthy and happy. So, the best profession you can have is cooking, and you will be healthy. That is it. And finally, you have to come to the cooking course to be healthy. When other people come and see the people in our hall sitting here, they are surprised. What a nice body figure they have. You look very sporty, very slim, movable, and beautiful. Yes, God. This is because you eat healthy food and practice your yoga. Among all of you, only one has a purposely different purpose for the body: to demonstrate something. That is your master. He has to demonstrate Agni Sāṁkriyā. Otherwise, you do not see. If Peter shows us, you will not see the movement. The master's stomach, he says, has big movement. That is called Prāṇamaya Kośa. So, do you have only Annamaya Kośa? Yes. And the master has the Prāṇamaya Kośa. That prāṇa, subtle energy, is like cement between two bricks. It keeps the five elements together: ether, air, fire, water, and earth. If prāṇa leaves the body, then this body is called a dead body. All elements will separate: air into air, water into water, earth into earth, space into space. So life is prāṇa. Because he gave up the prāṇa, the prāṇa has gone; that life is gone. Therefore, Prāṇamaya Kośa. And the Prāṇamaya Kośa is the best energy of the Annamaya Kośa. What kind of food you eat? So prāṇa, Annamaya Kośa, and Prāṇamaya Kośa have a very close relation. There are five different kinds of prāṇas: Prāṇa, Apāna, Samāna, Udāna, Vyāna, etc. You know them all very well. After this comes the Vijñānamaya Kośa. Vijñānamaya Kośa is our intelligence, our intellect. And between these three—our intellect, our personality/prāṇas, and our Annamaya Kośa (the physical body)—there is one mighty power coordinating them. That is called Manomaya Kośa. "Man" means mind. Therefore, it is said: manomātra—this saṃsāra is only mind. This saṃsāra is created out of the mind. The mind is moving in us, leading here and there, and coordinating between them is the mind. The mind is a messenger. The mind is inspiring. The mind is acting. And you see what you want to see through your mind. So the mind is a mighty elephant, and this mighty elephant has around him ten wild horses. These ten horses are the ten senses: the five senses of knowledge (jñānendriyas), through which, from birth till today, whatever we have learned, we learned through these five jñānendriyas. There is no sixth one. Two ears for hearing, vision, smell, taste, and touch. These are the five jñānendriyas. Whatever we learn, we learn from these. Sound can manipulate us. It is said if someone tells you something, you should at least have some intelligence. Someone tells you bad things, but at least you should have good intellect so you can say, "Yes, yes, yes," but you say yes here and it is gone out. When you say yes, you are taking it in. And when you say "sir," you pull it out. So you listen, and you put it out. That is the action of a wise person: take the essence of what you hear. Otherwise, you will be more unhappy and troubled. Then it is said: just as you are, so you see; how you look is how the world appears to you. So this vision creates the world in front of us. And smell—smell means good news or bad news. There are stinky things; their words stink. But you can purify it. It is said: one fly was sitting on sandalwood paste. Sandal is so beautiful and has a very good smell. A fly was sitting there. There was a small child who made a toilet. The fly smelled the toilet, gave up the sandal, and flew to that stink. So, there are some people who have such beautiful, divine words in satsaṅg, but they have an interest in what she is talking about—negative. Your vṛtti, your attention, is that fly which goes to the stink. A honey bee mistakenly came into the toilet. You did not do it when you closed the toilet door. Very soon she will die, but if you open the door, she will quickly fly out and see flowers somewhere. So this is the difference in nature. Similarly, that smell means where your senses pull you. According to that, you know what your nature is. And then words and taste. When something is tasteful, we eat. When there is no taste, we will not eat. After the throat, in the elementary channel, when food comes below our throat, we do not know if it is bitter or sour or what; it is gone. But taste is within the mouth. That is why God gave us this indriya of taste. Otherwise, we would not eat and we would die. So, what we call some people—they do not eat for living; they live for eating. There are certain people who do not eat to live, but live to eat. We get more and more kilos; we put on more and more weight. It does not matter. But it is a test: "Let's eat, let's eat." So this tongue kills us. We are slaves of taste. We are slaves of the ego. We are stupid for listening to such sound. And we are crazy to see destructive visions. And finally, the touch of our skin. Only we know what is pleasant; we feel it on the skin. How is it inside? We do not feel. So these five jñānendriyas and the five karmendriyas: speech, the anus, the genitals, hands, and legs. Through these, we can do something. Our words can be like nectar, or our words can be like poison. So these ten indriyas are wild horses. But the mind is the mighty elephant. And your elephant should be a very wise one, governing and steering all these senses. So the mighty power within us is the mind. This mind can kill us, or this mind can liberate us. And the fifth kośa within which this individual soul exists is Ānandamaya Kośa. Ānanda means pleasure. So pleasure means desires, and Paramānanda is called supreme bliss. We are far from Paramānanda, but we are stuck in ānanda—this means desires, senses. That is called the causal body. The causal body means the body of the cause. So all causes, good or bad, are created by that Ānandamaya Kośa. If we, through our concentration, meditations, and careful living, can definitely achieve our destination. So our condition is like a climber climbing rocks. For three or four hours we are hanging on the rocks and going up—hard work. The last half meter is left, and the rope breaks. What happens? If you miss it, you will come into these 8.4 million different creatures' lives. So do not lose; do not miss the chance. How many years have we been practicing? If you now change something, you will not achieve because time is little. And how? You do not know where you will come again. Therefore, do not hurry. Very carefully, step by step. Think five times over, not twice, and then... make this step. This human life is very precious. This human body—we cannot borrow it anywhere, we cannot buy it. It is only a chance. So, I wish you all the best and good night. Again, we will be webcasting tomorrow at 10:30. I look forward to seeing you all, those who are with us.