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The physical body (Sthūla Śarīra), the subtle body (Sūkṣma Śarīra), and the causal body (Kāraṇa Śarīra). Our existence is within these three bodies. Though there is mention of an energy body and a mental body, the main three are Sthūla, Sūkṣma, and Kāraṇa. Sthūla is the physical body, Sūkṣma is the subtle or astral body, and Kāraṇa Śarīra is the causal body. There is also the Ānandamaya Kośa. Kośa means a sheath, a quarter, a room—a department where something is contained or has a border. Ānandamaya Kośa. Now, there are two kinds of understanding regarding this. Ānanda is bliss, happiness, joy. Kośa is a sheath, a body. But here, this kind of Ānanda is our physical happiness. When something is beautiful, pleasant, or nice, we are happy. We can express this happiness through the body or in the intellect; if a problem is solved, we are happy. This kind of happiness is only temporary. It can be removed. It is only temporary. But Mahā Ānanda, that is called supreme bliss. That supreme bliss is in Brahmaloka, or it is when our consciousness becomes one with Brahman. Kāraṇa Śarīra means the causal body. Here, the causal body means that which is the cause of everything. The causal body is also very subtle. That is feelings. After a feeling arises, then the indriyas, our senses, begin to perform karma. So, what is the cause of this problem, that problem, this happiness, that good luck? There must be some cause. So, Sthūla Śarīra, our physical body, we have to master. Mastery does not mean we begin to fast, to eat nothing for a year. That is torturing the body. There are some people who do not eat or drink, and there are techniques for how to prepare for this. I knew someone, a disciple, who tried to do this course. She came to the point where she did not need to eat or drink. After a few months, she gave up because she said it was boring. Wherever you go, someone offers you coffee, tea, milk, juice, fruits, or cake. You always say no. People invite you for dinner, you say no; for lunch, no. ...when what you are saying. Phal-phal, kaṇḍa-mūla—the flowers of certain plants. If you take two flowers, it gives you such a divine feeling and contentment. It is not like opium, no, but it is like a beautiful fragrance that suddenly permeates your whole body. You do not feel hungry or thirsty. It is like a person who is cooking in the kitchen, making halwā or pudding or cake, constantly standing near and working with it; they do not have as big an appetite compared to others who will just get to eat. So, the fragrance from our eating is such that contentment appears in the body. There are certain flowers. They take just one phūla—phūla means flower—and some fruit. There are fruits we do not know. Many trees are cut down, many fruit trees are destroyed. And khaṇḍa is the roots. This khaṇḍa mūla is like a thick root, two, three, or five kilos. They take this root and live for two or three months from it. You can preserve it in a cold room or leave it in the earth. They cut a little piece, like you cut a piece of melon. Now, bring the āmṛtā again, please. Now, the rain will turn back, and they put it in that dhūnī. Do you know what a dhūnī is? Who does not know, raise your hand. Dhūnī. Yes, dhūnī means a fireplace. If you do not know about dhūnī, there is a very detailed account written in Līlā Amṛt where some yogīs came and said, "We must have our fireplace," and Mahāprabhujī explained to them what the real fireplace, the real dhūnī, is. Kya tum dhūnī to śilgāo yogī, ban khaṇḍ ke mai, bin lakṛī jage dhūnī hamārī dhūā̃ nazar nahī̃ āī. (What are you burning, O yogī, in the forest? I also have my dhūnī, but it is burning without wood or any fuel, and... there is no smoke; you do not see the smoke.) It comes to the Maṇipūra Cakra. So, read in Līlā Amṛt what is written. The dhūnī of a yogī—dhūnī means fireplace, okay? We can say chimney. Our dhūnī, its purity is different from a chimney. If you do not use anything impure in the chimney, then your chimney is okay. In that chimney, you should not put any kind of frying, grilling, meat, bones, tissues, and so many things. So, in the dhūnī of the yogī, there is only pure wood or cow dung. Where the yogī is sitting, meditating, praying, this dhūnī is a guard for that yogī. Where the fire is burning, tigers, lions, snakes—all animals do not come. It is protection. But the yogīs see this fireplace as the ultimate. He knows one day this fire, which is in his body also, will make him turn into the... He is offering mantras, and he prays to this fire. Fire is the presence of Viṣṇu, and the... is Lakṣmī. Both the fire and Lakṣmī—fire in the third eye of Śiva, and Lakṣmī, the... on his body—so it represents Śiva. And when a yogī gives you a little ash from his dhūnī, that is holy ash for you. There are many, many stories where Devapurījī—a little high—there are many, many stories where Devapurījī or Mahāprabhujī or some other yogīs give the ash from their dhūnī, and people get healed. Put a little, just take this ash with two fingers and put it in a glass of water. Mix it and drink it. Only once, and your disease is gone. But this should be given by that yogī. Now they are gone. The dhūnī is still there. Still, there is energy. Still, there is a blessing that we can use this. And we are using Dhūnī from Devapurījī. Mostly, Devapurījī’s Dhūnī is there in Kailāsh, in Khattu. And now we have Dhūnī in Jardhan and Nepal. So, what they do: this kāṇḍha, kāṇḍha mūla—now mūla means roots, kāṇḍha is also the name of a root. They cut a small piece and put it in the hot ash, not in the fire, but in the hot ash. After a few hours, they eat this little piece. There is such contentment, such satisfaction. You are satisfied. Hunger is gone. No desires for any more taste. It is ānanda, pūraṇa (complete bliss). No thirst, no hunger, no weakness, no laziness. And then the yogī sits in the meditation posture and meditates, like we have here today, the two in front of us. One is our Vasant, Ganesh Purī from Naumesto, and his gurubhrātā (guru brother). They are demonstrating today, especially, how a yogī should sit motionless. No, it is okay now. Motionless. I have a glass in my hand, and this glass is just standing here, motionless. The liquid is also motionless. As soon as I take the glass, the glass moves, and the liquid also moves. Similarly, when your body, kāya, is sthiryam (steady). Kāya means the physical body. Sthūla śarīra means the physical body, śarīra, viśarīra... finally, we said physical śarīra. Deha means physical body, videha... about which Patañjali will speak tomorrow. So, on the samādhi path, for a yogī, it is very important that you come to one posture, āsana. About this, in the Patañjali Sūtra, there will be a chapter where āsana, prāṇāyāma, prāṇa, apāna, samāna, vyāna, udāna, and the indriyas will be spoken of. But first, prepare your field. And when you have prepared your field for samādhi, then continue abhyāsa—practice, practice, practice. And it also means practicing āsanas. The body needs movement; movement is also nourishment. Therefore, there are not many yoga postures. If you look at the major, main yoga postures, there are 84, and these 84 postures contain the complete science of yoga. But we tried to develop these systems so that from one posture, we made many variations. Due to the variations, many, many postures came. It is said there are 8.4 million different creatures. From there, 84 are taken. And these postures, which are chosen, are from these 84 different creatures which yogīs have noticed or experienced—what these animals do after sitting long, or after running or walking, to get rid of their tiredness, stiffness, and to aid their digestion. So, kāya sthiryam—a steady body—is very important. You see these two demonstrators. When the body is motionless, then śvāsa par śvāsa, ārā uraḍ. Now, what we call ārā uraḍ—respiratory, inhalation, exhalation—śvāsa par śvāsa, breath after breath. Sahaja Śvāsa, the spontaneous breathing process. It does not matter what we are doing; our lungs will not give up the process or function of breathing—expanding, contracting, inhalation, expanding, sucking the air, and again putting air out. We may run, we may swim; wherever we are, our lungs... śvāsa par śvāsa. Stand near the ocean: one wave after another comes and merges back, comes and merges back. So, when you sit in a peaceful posture, your breath becomes tranquilized. Slowly, slowly, it becomes sūkṣma śvāsa. Sūkṣma means very subtle, very little. So, sūkṣma śvāsa is just the movement you need for oxygen, for the nābhi cakra. It is pulling and expanding and contracting. It gives the jīvanjyotī, the life force in the heart. Many yogīs, many of you sitting in meditation, suddenly realize that you have stopped breathing. Often, some of you ask questions: is there someone who has these feelings? So, I cannot see, my dear. Do like this so I can see. That is it. And that comes when you are in a motionless posture. Now, do not worry; do not think you will die. Your body will not let you die. Your lungs will not let you die so easily. Your heart will also not let you die so easily. And your fear—pooh!—that will not let you die at all. So, it means your body does not need more oxygen. It just takes what it needs. The heartbeats become slow; the pulse is also slow. It is such that even an instrument cannot show if your brain is active or not, if you are there or not, or if your heart is beating or not, or if your pulse is beating or not. A yogī can go this far in meditation. But if ādhibhautik, ādhidaivik, and ādhyātmik—these three tapas—are disturbing you, then again you have kleśa and vikṣepa. Kleśa means troubles, and vikṣepa means disturbances. When disturbances and troubles arise—pain, mosquitoes, other humans, animals, some disease, or some astral energy begins to disturb—this is kleśa, tāpa: ādhibhautik, ādhidaivik, ādhyātmik. So, physical disturbances from creatures, from nature, or from illnesses; ādhidaivik and ādhyātmik disturbances, that is, disturbances in your thoughts. You think, "Some soul came into my body," or, "Someone is trying to send me energy." There are some people who were very fearful, but Holy Gurujī said, "When you practice your āsanas, meditations, you..." should not have fear. Satguru rakhe to chāṛī, mātā chāṛī. (If the Satguru protects, then what fear? The mother protects.) Chheṇṭā māṭak, nirbhaira, niśaṅka, kabhī māṭak merī (my) or terī (yours). Satguru rakhelāj, Gurudev will protect you. Chheṇṭā māṭak karnā, do not worry. Nirbhaira ho, be without fear. Kabhī māṭak karnā, do not be scared. So, when the body is motionless—now they have been sitting for nearly an hour in padmāsana and sukhāsana—the breath is going slower and slower. Now, if in your digestion there is a kind of food which is tāmasic guṇa, then sleep will come. Therefore, yogīs in the Himalayas, or anywhere in the desert, do not travel as we do. They stay within one or two kilometers, that is all. Good air. And they do not need so much food. They have just very light, little food, or milk. Milk is also good, but not too much. So, kaṇḍa-mūla supplies all kinds of nutrition, and maybe a little milk, that is all. So, kāya sthiryam. Deha, this śarīra, needs to be taken care of. You must love this body. You should take care of this body. As long as this body is here, everything is here. If this body is not here, nothing is here. So, you are a sādhaka, a practitioner, and the body is a sādhanā, and that practice is sādhya. Sādhak, sādhanā, sādhya. Sādhanā means instrument. For example, you are traveling and have no vehicle, you have no sādhanā—how will you go? Aeroplane, train, bus, truck, car, bike, cycle, horse, ox-cart, ferry—these are sādhanā. Or you would like to cook, but you have no kitchen. So, your kitchen is a sādhanā; it is an instrument. You are a sādhaka; you would like to practice to get Brahma Jñāna, but if you have no body, what will you do? Then you cannot say, "Now I know about Brahma Jñāna, I will go up and up and up." It does not matter where you go; nowhere will you find Brahma Jñāna. That Brahma Jñāna you can find here or nowhere. So, it is a realization. It is a transaction of consciousness. And suddenly, all this leads to immortality. It means no more birth. And when there is no birth, then there is no death. So, the breath becomes slow. Why? Because your body is very pure. There are few toxins in your body, and you have enough oxygen. The body controls itself: how much oxygen does it require? During meditation, all the stress, all the vṛttis, all these disturbances go away, and you are one with thyself. Main merā nij āp hū̃. I am myself. Main merā nij āp hū̃. Tattva Masī nirmal. (Knower of those elements: Ātmā Tattva, Īśvara Tattva, Brahma Tattva.) I adore, my adoration goes to myself, to my Ātmā. Tattva Darśī Gurudev kā anubhava paramparā so, Tattva Darśī Gurudev means the knower of all these elements. Anubhava Paramparā, the experiences, are endless, beyond anything. And so, practice āsanas, prāṇāyāma, and mentally try to be healthy. Many of us are not mentally healthy, no? If you are jealous, it is very clear you are mentally ill—an undeveloped personality. If you are angry, yes, you are ill. If you are greedy, you are ill. So, there are many different kinds of illnesses. And that person who is greedy, angry, jealous, full of hate, or some kind of revenge, will never be successful. We saw in the Mahāśivapurāṇa how they are doing sādhanā, standing on one leg and doing Oṁ Namaḥ Śivāya. Yes, Śiva will come, will bless you. But still, you will not realize what you wanted to be: immortal. Because there is greed, there is a kind of feeling that "I want to have, I want to be the winner." And that yogī, or that practitioner, cannot achieve the highest level or the kingdom of Brahma consciousness. Ambition—we have so much ambition that we have to overcome it. The specialty of our illness—should I tell, or is it finished? The specialty of our illness is that we see mistakes in others. When your father asked the children, "Who did this?" one said, "No, I was not here. The other did." He said, "No, no, he was that one." The other said, "We do not know." Hiding. There is much fighting between husband and wife. They cannot find the key to the car. The husband said, "Where did you put it?" She said, "I never put your key anywhere," though she did it while cleaning. Mistakenly, she put it in the drawer where the spoons are, like this. Then they find it in the drawer, and she says, "You see, you came into the kitchen, you wanted to drink, and you had the key, and you just put it in the drawer, though it is seeded." So, we do not accept our mistakes. Those who accept their mistakes will be free from the feeling of guilt. And when guiltiness is there, fear is there. When fear is there, anger is there as a protection. When anger is there, distraction is there. So, it is purification of the entire personality: physical, astral, mental, causal—all. Then our vṛttis will become calm, lace and lace and lace. You will have such a feeling of joy, ānanda, that you have never experienced. Yes, maybe you experienced it when you were sleeping very deeply, when you were very tired—traveling, sitting 26 hours, 36 hours in airplanes. Finally, coming home, you went to your bathroom, washed yourself, and got into bed. You lie down. Ah, you take a deep inhale and you sleep. Indescribable. So, a thousand times more feelings of joy and happiness are possible if you can enter the kingdom of meditation. So, meditation is the key to everywhere, to everything. And mantra. If you do not repeat your mantra, you will be lost. Then you do not know which direction. It can happen many times to yogīs in samādhi—when they are in a great hurry, or they do not want to follow the masters but do everything themselves—they are lost. Either they are sitting still in the snow, glaciers, or they are gone. There is one real story. There was a great saint and one of his disciples. Both were great yogīs. The master was meditating. One of his bhaktas was in a boat or a ferry on the ocean. In the ocean, there was a hurricane, and his boat was in turbulence. This bhakta, alone in his boat, said, "Gurudev, I know that Gurudev can let you cross your boat from the worldly ocean of ignorance to mokṣa, but please first rescue or help me to cross this ocean; bring me to the shore or the beach." Gurudev opened his eyes. He said to his disciple—his name was Nābhājī—"Nābhā, I will sit in my room going into samādhi while a bhakta is in trouble. You should guard my room so nobody comes in. No one disturbs me." And Gurudev went with his astral body and pulled the boat to the shore. Like you see in Mahāprabhujī's Līlāmṛt, you remember? That one bhakta's car was stuck in the river. First, he was sitting on the bank of the river and saying, "Mahāprabhujī, if you are really the incarnation of Brahmā or Viṣṇu, the saviour, then please let me cross the river." Do you know this story in Līlāmṛt? Yes or no? Yes. If you do not know, then read Līlāmṛt again. Now, that bhakta was saved. Gurudev came back, but now Gurudev's astral body was circling around the room where he was sitting. He could not enter his body. So his disciple said, "Gurudev, you went out through the navel. Find your way again through your navel." Within no time—like when you are dreaming and an alarm rings, you are awakened—within no time, Gurudev came again into his body and said, "Auṁ, Auṁ." Then he gave a name to his disciple: "Your name should be Nābha, because the nābhi is the navel." And they have written the Bhaktamāla book—a very thick book, stories about many, many great sages of India. This book was written maybe 200, 300 years before; I do not know exactly. But it is a great book. You can read so many stories of great sages in this book. So, you have to be alert with your mantra. It is your mantra that will take you. The mantra will be your guide, like a sightseeing guide, and the mantra will bring you back to where you should be: in your hotel of this body. So, it is not a fairy tale. It is truth, and humans can achieve this. But humans have to purify, become nirmal, completely pure. Sahaja Yoga—spontaneously. So, through your mantra, kāya sthiryam, sūkṣma śvāsa, sahaja spontaneously, automatically, your consciousness will enter into that supreme state. But do not forget to take your mantra with you. And if you do not find... a mantra, then find quickly in that super consciousness. SMS number to Swamiji, okay? "G'day, my Swamiji." Pozdravye. But as "G'day, my Swamiji," that is it. So always, "Gurudev, Gurudev,... Gurudev." So, we will talk tomorrow furthermore. This afternoon was a little cooling down with the raindrops. If the webcast was not there, the disturbances because of the rain meant we were not able to put it on at the right time. But I gave this commentary about preparation for a yogī to achieve those yogic powers. And so you see how kāya and sthiryam—they are sitting in one posture. So, we bless them. We ask Maa Prabhujī to bless their sādhanā, that they will achieve this higher consciousness. So, your duty is to prepare your body. If your body is not prepared, you are nowhere. To grow muscles, to do something—this is temporary. All that we want, this and that, is temporary. Even your marriage is temporary. You get children; it is only temporary. Then you are going. So, is there something which is permanent, divine? Therefore, in one bhajan, it is said: Lāla, nañjī naimē māṅgu bhogā svarga kā naimē. Māṅgu sampati, māṅgu dharapataki, Prabhu sampati, māṅgu... Did you see the king Indra in heaven, at least through our films? Yes. Does he have peace in heaven? Therefore, Lala Nanjī said, "I do not want the joy of heaven. O Gurudeva, I do not want that, nor do I want to have a kingdom of the entire world. Only one thing: the dust of your holy lotus feet." So, there are different kinds of muktis. One mukti is where we are always thinking of freedom from all bad karmas. But when this is over, you have to come again. So, jīvanmukta vidhi—with this body, in this life, you experience that mukti. Then Brahma Jñāna, union with Brahman. Then there are no changes. Maybe after some millions of years, then it will change. So again, change. I would like to tell you about one picture I saw, to show you one picture that I thought: the people who are in heaven, or somewhere, for many, many years, millions of years—at the end, what happens to them? It was a film documentary about nature, on some kind of channel. I do not know its name, but some channel. And they showed the film The Life of the Lions. There were many lions and many female lions, and one was the male. For many years, he was guiding this whole group of female lions. When other male lions came, he chased them away. But one day, a younger lion came, a very strong one. This one had become old and did not have that much energy or power to fight against it. So, this young, strong lion attacked the old one, bit him in many places, had him bleeding, and chased him away from the group of other lions. There were about 20-30 female lions. Now, this lion is leaving the group, from time to time looking back, standing and going. Then he climbs up on some rocks, a hill, a nice rock. He sits on the rock and looks into the valley where the other lions are and where this young lion is with them. He was looking; you could see he is nearly crying. He is making sorrowful, unhappy sounds. That one day, I was a king, I was the head of all this. And what? My time has changed or gone, that I have to run away and sit here alone. I see all, but I cannot do anything. And so is enjoying heaven suddenly. Indra has to hide under the water, run here and there. And therefore, they say, "Mokṣa, Mukti, heaven, haven't..." Only what we should search for: Ātmā Jñāna, Brahma Jñāna. So, rest. We will have a lecture tomorrow evening according to European time, seven o'clock, in the beautiful city called Blansko near Brno, Czech Republic. So, this time, five o'clock, there will be no lecture tomorrow. It will be two hours later than this time. I wish you all the best, many, many blessings of Gurudev, Mahāprabhujī, that he should not chase us away. "Let me be in your garden, Gurudev. I will be thine. Gurudev, I will be thine. Devotees may come and devotees may go, but my Lord, I will be thine. If I go far, farther than the stars, but still, my Lord, I will be Thine. Even if I die, look into my eyes, mutely they will say, what will they say? Gurudev, I will be Thine." And so, we pray to Mahāprabhujī that we get this Ātmā Jñāna, So'ham, Oṁ So'ham. Baprabhujī's mantras, favorite mantras, giving, and in satsaṅg, in many bhajans, he speaks about So'ham—that "I am, I am that," the Brahman, the Ātmā. So, tomorrow will be a lecture on yoga, two hours later there. Ārī Oṁ Deveśvar Mahādeva Kī Dharm Samrāṭ Satguru Svāmī Madhvānandjī Satyasanātan Dharma Kī