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Part 1: The Power of a Single Drop It is the new moon, though we likely will not see it today. Tomorrow is exactly good. So, on this beautiful day of the new moon—it is the month of Śiva, the month of rain—that is the time when all creatures emerge from the earth; many lives come out. One drop from the ocean—no, from the sky—and one drop is like five liters of water. It is the prāṇa. Dry grass, dry seeds, with one drop, the vikāp, and the next or second day, it is green. Like we all, when we have some physical problems, the doctor gives just one drop in a body injection. After a few hours, maybe sometimes two minutes, or one minute, or a second, you know that? We should always have that power with us, and this is a doctor’s power. Do you see? If you have a heart attack and fall down, you should have only one drop. Immediately, it goes to the heart, and again you will be awakened. It saves our life, and then doctors will come and do further work, but it wakes you up. Similarly, one drop from the clouds, from the sky—every drop is powerful. In this way, we also have another kind of drip, and that drip is called something very simple: OM. Gurudev, Gurudev, just like that. Or your mantra, your good thoughts. That is the power which awakens us. That is the science, our science of yoga. And that is what we call the anuṣṭhāna, kriyā anuṣṭhāna. This Kriyā Anuṣṭhāna, which you had today, many in your hall—we do not give you a big injection, but very slowly, a little. And what is that? Our techniques. This is a mental cleaning, a purification of our mind. For example, inhalation and exhalation by the left nostril, only about five minutes, inhale and exhale. Then we go to the right nostril, and again this and that. So, in our prāṇāyāma, those are very powerful energies. This powerful energy, if it is blocked, then it’s gone, everything. If we block our nostrils, how long? They will hold our nostrils and our mouth. Fare Om, bye-bye. Yes. So this, what we have, this prāṇa, prāṇāyāma, prāṇa. If we understand prāṇa, then we will know what my life is. Also, we cannot give too much. Sometimes, when one is an ill person and they are making a mistake with what we call natural things—different kinds of herbs—this is also very powerful, but we are taking kilos and kilos. It goes away. If we want to take some herbal medicine, then it’s also a little one, only a touch of this, leaves of the leaf, that’s enough. Don’t eat all; just touch like this. So now, when you go outside, see our trees and see one, only one leaf. Just hold it, don’t break it. Do today, please, experiment. Not to cut out, but touch. What is the power of the touch? And what is the power of the break? It is this: when we cut that leaf, it is dying. There is so much power which it has, but now the prāṇa is gone; the roots of the prāṇa are gone. And if you will not be—I, me also—if I would just touch it, this tree, this tree is that mother, and immediately the whole prāṇa of the mother of this tree, where the touch of the one, it is in the whole body, giving us immense names of power, like an injection. But what we are doing is we take so many leaves of the trees and grass, and when we put them in oil, or hot water, and tea, and we drink it, He said, "You are boiling me." So, in Āyurveda—I did not study Āyurveda, but many of our Yoga in Daily Life teachers and students are working and know about Āyurveda. We have our Āyurveda Academy in Austria, Vienna. And the master there is Muktā Devī, Muktā Maṇī. And Muktāmaṇī is the best in Āyurveda. She traveled through India and some other parts here in Europe. She went to the trainings, learning from or hearing from others also, and she also does it in the same way: not too much. So Āyurveda is the living Veda. Life is living the instrument of medicine. And you know, we all know that all water doctors’ medicines are there. All is coming from the herbs: stones, waters, under the earth, under the water, but everywhere. How should we know? And one touch is going through your life. There was someone who told me a story from London. There is one lady who had problems and became vegetarian. She has some kind of disease. Some people have this, some kind of allergy or something. So the doctors told that lady, "You are allergic, and it’s not good. You should not eat fish." So she gave up; she did not eat fish, nor any other meat. Now, she also likes to eat tomatoes. One day she brought some of that kind of tomato where the skin is a little bit strong, a little bit thicker. It’s good for cutting and making salad and eating. One day she had eaten her food, and she got a difficulty. She went to the doctor again for that kind of allergy, but what? The doctor was checking, "What did you eat?" Only this and this and that. "Did you eat the tomatoes like this?" "Yes, I like tomatoes, and I eat them." "Did you cut the tomatoes a little bit harder?" He said, "Yes." The doctor said, "OK, good. And, did you eat or do you eat fish?" And he said, "I was, but I’m allergic. I don’t eat fish, no meat, and nothing. I became a yogī." The doctor took the blood and so on and said, "Dear ma’am, did you eat fish?" "I never eat fish." "But did you eat tomatoes?" "Of course, this is not a term of fish." They have given something genetically from the fish into the tomatoes. Now maybe they put only one drop, but then it multiplies, multiplies the hole in the tomatoes. Truck and truck full of tomatoes. So just then she said, "Oh my God." So she said, "I will not eat any more tomatoes." So find the tomatoes which are, luckily, we get it maybe. And so we are vegetarian, but you don’t know which kind of fruits we are eating; that’s all of a sudden terrible. The bananas are changing; they are changing colors, or fruits, everything. Now, what to do? We cannot. But the day will come, and we will come. We will purify everything. So, in the same way, all medicine is from the Āyurveda. And Āyurveda is all; all the medicines will tell this. It is exactly the name from them, not Sanskrit. We have a Sanskrit, but now they put it from Sanskrit to the other one, and that’s called Latin. And so we are all named after the harvest, as is every medicine. But what they are doing is changing and bringing them to the vaidya; they got different medicine. But very pure are the vegetations, and they have all kinds of effects: good, bad, everything. So that’s what we in Āyurveda say: jāḍī, bhūtī, jāḍī, bhūtī, and what have I forgotten? This is so. There are different kinds of this root jāḍī. Jali. Jali means, in Āyurveda, Jali, Bhūti, and Vanaspati. Vanaspati, vanas means the forest. And bhūti means that kind of plant which will grow, give fruits and seeds, and then it will die. That is false doubt. And only for one season. Jari means the roots, and all, everyone has roots. And in the roots, there is more power of the meditations, not medicine, medicine. So those kinds of roots are also dead. And that is called; they take the boil with the water, or making powder, and different ways. This is the one. So jar, jar means the roots. So every plant has more power in the roots. And the roots are giving the nourishment, food, everything, like mother’s milk. So, when we cut off some plant, but the roots are there, it will grow again, like our grass. We are cutting the grass in a few days; again, it grows because it’s the roots. In the roots is so much power. But only an Āyurvedic doctor knows how to do it. And you know, that’s another thing: homeopathy. Homeopathy is more powerful. It gives only a little one, two, like a little stone. And give one or two, the, what is it called? Not a drop, a granule, yeah. Under the tongue, and power in the whole body. So it is said, we need quality, not quantity. That’s it. So don’t go running here and there: "I want to have this, I want to have this, I want to have that thing." When the Guru’s kṛpā, the eyes once looking to our Guru live to our disciple, everything is there. There is nothing, just my vision to you. And so, Gurū Kṛpā, what is that? From those eyes, or you look to me, all your power, all your prāṇa, all your feelings, your eyes looking into my eyes. Yes, like a corona. So, you know, sometimes people mostly hear that. You look at one girl, and the girl will look and go like this. She looks like that, but she is infected. Yes, that is the medical, let’s say the medical. So it is like that. It comes, our healing, our many things we can do with this little touch, little look, little feeling, little prāṇa from there, everything. And our jar, the jar means roots. Where are our roots? In the navel. This is called the nerves, which are coming to the brain. So roots have the power. In the roots, power is just a kind of touch energy. So, germs, the roots from the grass, also roots are very powerful, and from big, big trees. You see the power of the big, big trees in our park garden. It is nearly about 40 to 50 meters in height, or 20 meters, etc. The trunk is so big, and there are many branches. But we look at our tree, and the leaves, and the fruits, and the flowers. Power and all is coming from the roots. And the roots are balanced, held from the Mother Earth. So Mother is holding this again, and these roots have so much power that big stars are coming. They are coming, lots and lots of storm. May some branches break, but the roots will not come out. Similarly, in our prāṇic body, we have our roots in our parents. And so, remain in these branches, these trees. So, that’s called Jāḍībhūti. Jāḍībhūti means the root medicine: Vanaspati and the Bhūti. Bhūti, and bhūti is the little branch, and the big one is that, that’s called jāṛ bhūti, the leaves. So the leaves will fall, they will become old, they will fall down, that we can use it, but we should not cut that tree, because these have that kind of power, the roots and trunk. And branches, they are still alive, living with the power of energy. So similarly, we have the Jāḍībhūti, Jāḍībhūti, and Vaneśpati. So first of all, that is our nervous system, exactly, which is also connected with our glands. But the gland is the production of our roots. So, similarly, my dear, our prāṇic body, after our physical body, is the greatest one. Slowly, don’t give too much, don’t have too much pressure. One week of anuṣṭhāna, and then the whole year we are not doing. And we think, "Swamiji, can we do this technique every day, once?" Then it’s too much injection. That will kill you. So we should know exactly how much and how long. And that also, now I did not know, but I know now that there are many trees that cannot live alone; they need other trees. So our nature has done so many different kinds of trees, and they all are holding themselves. They are giving and erasing each other. Now the government of India has made some kind of... and give us. We have to pay. They have to pay. And that is what is called this tree, sandalwood. Now, the sandalwood. They gave me, I got, they gave me two hundred. And this will grow, and they will become full power in 14 years. And smell. Perfumes, mostly the perfume. Part 2: The Importance of Sādhanā and Sacred Nourishment Real perfumes exist. Many bring artificial ones. So India said, "Why are you taking an artificial one? Bring the real thing." So we said we will supply to Europe the best, the best smell. But these trees, which are so beautiful—if you put one in your little country, in your house, in your little garden, it will die alone. We should plant it near some of those trees which are sweet trees, fruit trees, nice trees, and they come together. Then it grows very nicely, nourishing from the roots of others. Like there is one plant on a tree, growing and drinking all the energy from the big tree. Similarly, we are all guru-brothers and guru-sisters. So when you all come together for one satsaṅga, then it is more than enough for the whole year. If it is too much, then it will go down. When you sit in a group here and everyone is practicing, then you will also practice. If you do it alone, you will make your mālā like this—that will not bring you Brahmajñāna. So your master, your teacher, will tell you, "Please sit straight," you know? That is it. That is a support. The master, the teacher, or your guru is supporting, and with this, all are serving. Similarly, our roots, they said, begin from the navel. Then all the roots in the branch, in the brain, and the branches in different areas, and the nerves, etc. So we shall go in that way. And so, our prāṇāyāma, that we first said, Anuloma, that is purification. So we only inhale and exhale. Always do this with two fingers. Touch here. Iḍā and Piṅgalā also support our neck, and then the prāṇa goes perfectly. Many are doing like this; that’s not good. And so, inhale and exhale. It’s called Śodhana. Nāḍī, cleaning, cleaning, and then the other side. Then come different, you know, all techniques. So then, the purification, and then others, it’s called so-and-done, go through and through, Anuloma, Viloma. This is a very powerful technique, and that gives that much prāṇa in the whole body, in every nerve system. And these are very powerful techniques that can be added to every nerve in the whole body. Another thing which is very good in yogic, they are also using Āyurveda, they are doing that before going to sleep: a very little drip of that Indian cow’s butter. It is very much different; these Western cows and those other cows, they have big breath. There is a big difference between European cows and Indian cows. And these cows also, they are mixed, many, many. We have to see the proper, exactly the race of that cow. And those cows which have, like here, a hole. There are some cows, but they have little, nothing. It means it is a mixed cow. And the prāṇa’s energy is in the heart of the cow. And it must have the horn, and you also have the horn. And for the cows, the horn, first it is balancing heat or cold. When it’s very hot, it gives coolness to the horn. And when it’s very cold, it gives warmth. That is energy coming to the cows, also the deer; these many animals have the horn. That is very important. Anyhow, then, that cow which does not eat, which you give many animals, is given. But they will drink milk, and also milk, yogurt, and so on, and mostly the cows should eat the dry grass. If all the time it’s green, green is not good. So, if the farmer now is cutting grass and drying it, the farmers will then store it, because here there is no grass, and it is very cold with snow and the like. So, very green eating, but not too much. But if it is 70% dry grass, and if you can have nice grass, but dry, that will be the best butter of that cow. And there is prāṇa. And you know, Europeans all know how it is, Indians, everything, how to do. How to make the butter and how to make what we call the ghee. How to prepare what we call butter and what we call ghee? You know that? No. That’s it. Then, ghee, because everything, all like this, will turn into the other, which will turn into others, everything. You are taking the butter from just milk. And then you are putting only the butter. Furthermore, you are not doing. But these are the techniques, but it is also a science. Give your cow good feed. Do not give anything from dead animals or anything like that. This is the first. Second, first you should give milk to the calf, and then you should milk. And then leave a little behind so that again the calf can drink. If you put the calf somewhere else and try to get milk from the cow, then the mother will not give that kind of prāṇa. They are giving everything: cows that will give more milk. But the essence is not there inside. What kind of essence? That herd, cows, calf. Coming to mother to drink, and mother gives that energy, everything. And there is coming the energy of the cow, and that gives in the mother that love. And so they take the milk, half and half, and give it for drinking. Now they bring it home. You are just, but you are doing milk; from the milk, you are getting the butter. That is not real ghee, not real butter. And so, this butter that you have, and that have is completely different. You will be strong. What do we do? We make the milk warm. Making it hot. And after that, they cool down. About 45 degrees. And then we put a little yogurt in the milk and close it. And a few hours, a few hours means minimum, minimum 12 hours. Best is 24 hours. Then it will be the yogurt. No milk. Just a little, a little spoon, a quarter spoon. You put in milk, that’s it, and it will become yogurt. It’s good. We see it’s good. Now, it depends if we have at least a little, little, so two days we will leave it. From the second day and the third day. And if we have more milk already, then we can do it every day. But you have to wait for the milk to turn into yogurt, and the yogurt should be in such a way that it is completely relaxed. Then they will bring all the yogurt into one big pot. And now they have machinery, electronic, so they move like this. Like this. Otherwise, all ladies were doing, you know, about Kṛṣṇa, mostly you are having these stories. So the churning, churning, the whole yogurt we are mixing. Then they put a little warm milk and water inside, warm. Then again, churning. Then they take cold water. About five kilos of yogurt. Then, ten liters of cold water, and then churning. Think. Then the butter comes over. That is the first best yogurt and butter. Now, still not finished. But people eat it, they like it, butter, everywhere. Your butter is a little as it is, or a little less sweet. And that other one is a little bit like a lemon, you can taste it. So we take the milk or the yogurt, the curd. And then butter, and then we put this butter in the pot. And we boil it again. So what happens? It melts. And in the melting, there is still something that remains from the yogurt. And the butter comes down. Milk, the ghee that becomes the ghee, and that ghee is a medicine, so this is a scientific thing, and that is best in the whole body, which goes, the best. You become very strong. A little is okay, but that is a great power. And that’s why we all have ghee in India like that. But now they are also doing according to European, quickly this and that, butter, and then... That is a medicine. You know, it is now two years. Our one little child was born from Śāntī and Śivapurī. And when she became pregnant, I told her from India, from the Ashram, Jānkī Bāī, and she knows everything. So she said, okay, she will make all the ingredients that I will tell you tomorrow. It’s great. And now you see this girl is two years old, going to be, but her prāṇas, her energies, everything, are very clear and very humble. You should see her. So, that is not because of India, but I tell you how we are giving to the woman after the birth, giving you the birth. Each girl or each woman, for at least three months, does not go out at all. And this is now, child, don’t eat, because the child is just born. But from the first day till at least one and a half months, the mother has to eat ghee, she is so strong, and butter and the milk for the child is so sweet, so good. And the child is so powerful-looking, very humble, kind. But sometimes mother is a little bit sick, I can’t eat anymore. This is a science. You have to do it. So if you want to get a child, then first get your husband to bring everything. Yeah, and in the hospital already, begin to give your child to the mother, and don’t send her for working after two weeks or three weeks in your company, working here and there. You know that all kinds of animals or humans, mothers, when she’s giving birth to children or animals, it’s immense, the prāṇa, the energy goes away. You don’t know. Man knows better. But the ladies, or the female, or wives, or this, they know what the energy means, and how much energy to use, and all the nerves. You know, this is only they know. We don’t know. More work, and this power and energy, and this and that, is only suffering for the female. The father may say, "Yes, my little baby," and this is a happy day. And many times there are problems with the many nerves. So it’s very important that after the, what do you call it, huh? Delivery. No. Okay, doesn’t matter. So after the birth, we have to give at least three months. You have to be humble, kind, respectful, and give a little work; then that is a real wife and a real husband. And that husband, he should know that for nine months, and after how many months, this female is how much hardworking and suffering. So, in this way, what I want to give you, what I want to tell you, is about this Jalībhūti and the Vanaspati. And that is how it is, that one little seed. And what is science doing now? They are putting one little something in one seed and changing everything. And now it is the deed that, in seed only, will once grow, and then a second time, no more. It means we have to buy again. Otherwise, farmers, they were not asking; they had everything. So this is unfortunate. So, you know, our people in Europe and many other countries also. They are searching the seed bank. And there are many, many people in Germany; there are many people who are connecting and collecting. And those seeds we need, then we don’t need to buy the seeds anymore. The seed goes far to the far. But now that your husband, maybe he will give one seed or the second seed, the sin is there, you know. And the female is suffering. You don’t know how the child will be born. This is, everything is not so good. So let’s come into that practice of the Anuṣṭhāna Kṛyā. The Kriyā Anuṣṭhāna is purifying everything inside, but still I cannot do it. That your husband can give the second child. He will go completely, slowly, slowly, hurry home. And that’s why some ladies, they go away and get another boy. But that should not be. That is it. This sādhanā, sādhanā, you know yesterday was a question again, sādhanā. Sādhanā cara karo, Hari pyārā... Jain Se Ho So therefore, as the Holy Gurujī said, sādhanā. Sādhana means sādhana. Sādhana means practice. Anuṣṭhāna. Meditation. Mantras, this is called sādhanā. All the best. Wish you a very good afternoon, and have a nice breakfast. Ek Fast, Lunch, Om Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Devpurī Samādheva Kī Jai.