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Nahaṁ karatāṁ prābhūdīpa karatāṁ. Mahāṁ prābhūdīpa kartāṁ hi kevalam. Oṁ śāntiḥ, śāntiḥ, śāntiḥ hi. Sūryalak Parijāsīdāpīt Paramparā Kījā. How are you today? Good. Excellent. This morning's program will continue with a very short question and answer. After that, Swami Madhuran will continue, and Swami Umāpurī has something to announce. I also have something at the end. Yesterday's question was very interesting. If you remember, it was about the relationship and connection between Jīvātmā and the Ānandamaya Kośa. It is a very long answer, but I will try to be very short. The concept of the five kośas is found in Vedānta philosophy, which explains them in great detail. The Annamaya Kośa is the physical body. This kośa is much easier to deal with, practice, and purify than the others. We have āsanas, prāṇāyāma, kriyās, and ṣaṭkarma—many things for our body. However, we must always be aware that these five kośas are not separate. They are connected, and there is a constant influence from one kośa to another. The problem is not only in one kośa. Just as the physical body has its own anatomy, the Prāṇamaya Kośa has its own anatomy, as we said yesterday. The Manomaya Kośa also has its own. You will find a very nice explanation in Patañjali's Yoga Sūtras. Reading them is very hard, and we need a commentary. Thank God we have such a good commentary on Patañjali's Yoga Sūtra from Viśva Gurujī. Now you have it in German and English; I don't know about Hungarian. It is all excellent. We just need to read. It is said that Patañjali was the first to explain our vṛttis so nicely. If you go deeper into his explanation about vṛttis, you will find such good psychology inside. You will see how one vṛtti goes to another, develops, and makes a forest. What does all this mean? The kośas are connected. Ānandamaya Kośa is ānanda, which means bliss. "Maya," in this meaning, means "made from." This means the Ānandamaya Kośa, which is the last layer, is made from bliss, from joy, from our real Self. When we talk about kośas, I have a picture in my mind. In each of us is a divine light—the Ātmā, or in this context, the Jīvātmā. Around that light, you have layers, like the beautifully colored glass around a light you see in the Orient, in Istanbul or in the markets. Or in Israel, you find candles with such nice colors around the wax. It is so beautiful, and you become hypnotized when you see the beauty of that light. That is the beauty of the light when all five kośas are clean. We could say each layer has a different color of glass. In the end, you see the light in a beautiful color. We might say somebody is human, somebody is an angel, a divine being—a nice color emanates from their person. But usually, a lot of dirt comes onto that glass. You know from a candle how the flame burns and eventually produces black smoke. That black smoke is very oily and hard to clean. In the end, the glass becomes black, and the light is almost invisible because of all the dirt on these five layers. We need to purify all these five glass layers. Someone with all five layers clean will be beautiful. Because of that, we said if you practice prāṇāyāma—real prāṇāyāma practice—remember what Viśva Gurujī said many years ago: we should practice prāṇāyāma every day for one hour. I think here in Vép, Tamājī was talking about this for so many years. After that, it became twice a day for half an hour. And after that, Swāmījī stopped talking about it. What does that mean? It does not mean prāṇāyāma is unnecessary for us, but that it is hard for us. It is like Mauna during Anuṣṭhāna. During my first anuṣṭhāna, Swāmījī was enforcing Mauna. Now, it would be advisable not to talk too much. That is a kind of inflation, and we need to stop inflation. Our spiritual economy should grow, not create inflation. But for that, we need a little more discipline. They said, "If you practice prāṇāyāma every day, you will become much more beautiful, nicer. You will shine." This does not mean you will look like you have had plastic surgery, but your inner light will be so nice. You will be like that beautiful light in the market in Istanbul or somewhere in the Orient. People will be hypnotized by your beauty, and everybody will run to be with you—not because of your physical beauty, but because that light from you will shine, and everybody will see that beauty. That is the real beauty, not physical beauty, because with physical beauty, you know you cannot win. It is a lose-lose situation. They say until 30 years of age, you are beautiful by nature. After 30, you are beautiful from your inner self. You see that some people, with aging, become like—we will not say wine—we will say ghee. Because ghee, with aging, becomes more expensive and has more health benefits. Ghee that is a hundred years old is, oh my God, really something. We need to be like that ghee. Otherwise, you see someone who is beautiful in youth, but because the inner world is not nice, they become bitter and ugly. Usually, from fairy tales, when they speak about witches, you know how witches look. But you need to be positive. "Witches" means "wise ones," and you will be more beautiful. The kośa nearest to our real Self is the Ānandamaya Kośa. That is the experience which is nearest to our real Self. We also know this Ātmā: Jīvātmā, Paramātmā, Mahātmā—all this Ātmā, Paramatmā. But the Ātmā is one; that is that divine light. You know, from Advaita philosophy, Viśva Gurujī usually gave this picture: if you put 50 cups of water, coffee, tea, anything under the moonlight on a full moon night, you will see 51 moons. But in reality, only one exists. That one moon is reflected in each cup. This means the moon is the Paramātmā, reflecting as the Jīvātmā in each cup. But that is the divine light. Our aim is like a river merging with the ocean. Yesterday I said a drop in the palm is the Jīvā, and the ocean is Śiva. Our aim is to come to Śiva, to become Śiva, cosmic consciousness. This palm is what creates this, and this distance is why the drop is not in the ocean. We need to purify all this and make that drop come into the ocean and become the ocean. The connection between Jīvātmā and Ānandamaya Kośa is that in the Ānandamaya Kośa we are nearest to our real Self. That is pure bliss. I was short, I hope. I hope I was short enough. Śrī Dīpnā, Bhagavān, Kījā. Dear Mother Añjanā. Mantra-mūlaṁ gurur-vākyaṁ, mokṣa-mūlaṁ gurur-kṛpā. Oṁ sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ. Sarve bhadrāṇi paśyantu, mā kaścit duḥkha-bhāg bhavet. Oṁ śāntiḥ śāntiḥ śāntiḥ. Śrī Dīp Nārāyaṇa Bhagavān kī jai. Śrī Śrī Devīśvara Mahādeva Kī Jai. Hindu Dharma Samrāṭ Sadguru Svāmī Madhavānandajī Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Maheśvarānandajī Gurudeva Kī Jai. Śrī Alakapurī Jī Mahādeva Kī Jai. Praṇām to our beloved Gurudev. Praṇām to Mahāmaṇḍaleśvara Svāmī Vivekpuri Jī. And praṇām to our dear sannyāsīs and all of you here and around the world. Today is a very beautiful day. It is the day of the incarnation of our Viśva Gurujī according to the lunar calendar. I think we all have one thing in common, although we may have a slightly different approach to our sādhanā or our practices. Some prefer or are inclined towards more karma yoga, others bhakti yoga, jñāna, and so on. But one thing brought us all here, and that is love—love for our Gurudev. This seed of devotion, the seed of love in our hearts, we water every day with different techniques, day by day, so that we can one day recognize this light, the divine in everyone. Why am I saying this? Because I cannot offer you much, really. Most of you have been practicing, some longer than I have been alive. But there are a few rāgas, these musical meditative pieces from Indian classical music, that are said in the texts to awaken this inner longing, the love for the divine. One of those we will have now. Yesterday you practiced lying down; today we can remain seated, not for long. This rāga is called Rāga Yaman. Make yourself comfortable. Try to sit comfortably and at the same time keep your back straight. Gently close your eyes. We will begin by chanting Oṁ three times. The seed of the sound is in our Maṇipūra Cakra. It traverses, rises up through the Anāhata, Viśuddhi, and ends its journey in the Sahasrāra, the top of the head. On the Maṇipūra cakra, on the Anāhata cakra, and finally on the Sahasrāra cakra, it ends its journey. So, whilst chanting, try to be aware of the resonance of the sound, and at the same time, feel the collective energy of the Oṁ mantra in the room around you—the collective energy of the whole room as we are singing the Oṁ. Deep inhalation. Feel and relax your whole body. Feel and relax your face muscles. Particularly, try to relax your eyebrows. Release from the mind any concentration or analytical thinking. Relax your jaws. Notice the expression of your face; it becomes more released, neutral. Relax your shoulders and neck. By relaxing your shoulders, let go of any sense of responsibility. Release your collarbones, chest, and abdominal muscles. Feel the whole trunk of the body, straight, upright, but relaxed. Gradually withdraw your awareness away from the external world into your inner space. Notice a gentle movement of the breath inside your body and the oneness between your body and breath. Gently, the trunk of the body expands and contracts. Each conscious inhalation and exhalation calms down the mind, and it is as if you are sinking deeper within into your inner peace, towards the center of your chest, the heart, coming home back to yourself. From the center of your chest, slowly expand your awareness to the whole body. Become aware of your presence, your being in this room, in this hall. One deeper inhalation and exhalation. Again we will chant Oṁ three times, and then the Nahaṁkāra. Whilst chanting Oṁ, let us share the resonance of inner peace through this mantra for the world around us, wishing well to all living beings. Deep inhalation. A-U-M. Rub the palms. Feel your face, muscles, eyelids. Open your eyes. One bhajan. If I may, it doesn't need, I don't think, any translation or explanations. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Maheśvarānandajī Gurudeva Kī Jai. Juga, juga, jīvaṁ Maheśvarānandajī. Juga, juga, jīvaṁ Maheśvarānandajī. Siddhi Pāṇḍayālukam Nityambarasoha, Nityambarasoha. Juga, juga, jīvaṁ Maheśvarānandajī. Juga, juga, jīvaṁ Maheśvarāṇam. Dhanmabhāgabharatabhūmikāpragatebhalamukam, Dhanmabhāgabharatabhūmikāpragatebhalamukam, Bhāratāhe, jese pūrṇamachandram. Ārādhe Jeśe Pūrṇam Candra Juṅga Juṅga Jīvo Maheśvarānanda Juṅga Juṅga Jīvo Maheśvarānanda Jīvī Nidhi Nandayāluka Amṛta Āśiṣ Nityambaraso Ānanda Prabhu Dhikam Paraso Anam Yuṅga Yuṅga Jīva Maheśvarānam Bhakti Jñāna Ora Yoga Sādhanā. Brahma jñāna sukha khaṇḍa bhakti-jñāna-dāna-brahma-jñāna-sukha-khaṇḍa viśva-vijayī-homa-sāmarasya-avichala-jñāna-abhaṅga viśva-vijayī-homa-sāmarasya-avichala-jñāna-abhaṅga Juga Juga Jīvaṁ Maheśvarānandajī Juga Juga Jīvaṁ Maheśvarānandajī Nītāmbara-so Ānanda. Juga, juga, jīvaṁ Maheśvarānandajī, nā rūpa samajha kara saba ko karate ho nirbandha, nā Jīvana Juga, juga, jīvo Maheśvarānandajī. Juga, juga, jīvo, Maheśvarānandajī, sirdipan yālukā amṛtasis nithambaraso ānanda, yuga jīvam ahe svara, ānanda yuga, yuga jīvam ahe svara, ānanda, ujh bhagavān dīpan rāyan rakhte apane saṅgam. Śrī Mādhavānanda Jīyānanda Siketa me to jagadukha-fanda Juga Juga Jīvo Maheśvarānanda Paṇḍāyaluka Amṛta Āśiṣ Nithambaraso Ānanda Juga, Juga, Jīva Maheśvarānandajī, Juga, Juga, Jīva Maheśvarānandajī, Viśva Guru Mahāmaṇḍalī, Īśvara Paramahaṁsī, Svāmī. Mahāprabhujī, Devpurījī, Gurudeva, Kī Jai. Hari Oṁ. One thing, since I am sitting here, if I can offer you—those of you who still have CD players—if you would like, I have some CDs with music. It is a kind of meditation music. So if you would like, come to me later. Thank you. Bhajanandjī, this bhajan was sung in Jadan when there was the function of the flag hoisting on the Śiva Mandir. I remember when Bhajanandjī sang this bhajan in Jadan. It was the year '92, '93, '94—maybe I don't remember the year exactly, but it was around that time. Swāmījī said afterward it was so painless for him. What does painless mean? Embarrassing for him, that his master, his Gurujī, is singing a glory to the disciple. It should be the opposite, but at that time, Gurujī was singing the glory of Swāmījī. I was observing Swāmījī; he was constantly talking to Gurujī, saying he need not listen. Until now, I think he remembers that time with Gurujī as a little bit painful. Yes, this one thing I wanted to say is we got again this dry sabjī from Jadan Ashram. Maybe some have experience with this dry sabjī: guṇḍā, saṅgrī, and babul. This is harvested. For example, the gunda. There is also a separate gunda sabjī. It is dry; it doesn't look like much. It is good, but it is very, very good when you know how to prepare it. We have the gunda; it is a tree vegetable that grows on a tree. On this tree—from the White House to the kitchen or the Karma Yoga House, when you look on the right side, there are many, many of these gunda trees standing with big leaves. The green gunda is harvested in the month of April when it is still not completely ripe. When it is ripe, it is May or the beginning of June. When I was there, it was very ripe already—yellow, sweet, and a little bit slimy. You can eat it like a fruit, and it is very good, especially for the knees. The slimy quality still remains when it is dried, and it also helps those people who have problems with intestine inflammation, like Morbus Crohn. In Jadan, our kitchen cooks the gunda, boils it, takes the seed out, dries it in the sun, and then packs it and sends it here. It is a lot of work; it is not easy. When we use it, we soak it overnight. I would use hot water, soak it overnight, and then prepare it. It is mixed here. Here is the gunda, saṅgrī, and babul inside. We know it has a little astringent effect. It is very good for the gums and also for female disorders because it has an astringent effect—for menstruation problems or something like this, or even after birth. Nowadays, we can look on the internet; it shows everything if you don't know. In Ayurveda, it is used very much to rinse the mouth. Soak it, or I use it as a toothpaste. Those who have parodontitis, I would use it. We soak it overnight. This saṅgrī, which is inside, is also growing on the trees. This is the long, thin one. Fresh, it is green. When it is dried, it becomes brown. It is also my famous—Swāmījī likes this sabjī very much. He likes the bunch, kutov and FIFA inside. So we cook it. You can use olive oil, even mixed with ghee if you don't want it so fatty. Olive oil—don't make it too hot—and put jeera inside. That is a little bit of an idea of how to prepare it. Jeera inside. You can also use mustard seeds, even dhānyā seeds you can use—coriander seeds. Then, I don't know if you use onion or not; it doesn't matter. You can prepare it in both ways. You can cut the onion small, small. Fry it golden brown in this oil with the cumin, the mustard, and the dhāniyā. Inside, I would put the garlic at the end. In India, they put the garlic now, but I put it at the end. Meanwhile, this is getting a little brownish or golden brown. Don't burn it. Prepare a bowl with warm water, or put first the spices. Let's say one teaspoon chili, according to your capacity, a little haldi powder (this curcuma), coriander powder—one to two teaspoons, two to three teaspoons—and cumin powder, salt. Don't forget. Mix it in hot water and put it in the onion mixture or oil mixture where the cumin, mustard seeds, dhāniyā seeds, and onion are. For these dry vegetables, you need more fat. Don't think now, "I won't gain weight or so." You have to use more fat because it absorbs it, so not too little. Now, put this mixture of the dry spices inside and gently, not wildly, mix it. Gently mix it. It is not dry; I would say it needs a lot of liquid, at least a quarter of a liter of water. Mix it till the oil comes to the surface. You see the oil come up, and let it gently boil, not wildly. Then put the soaked-overnight sabjī inside. Before you soak it, check if the saṅgrī doesn't have little branches inside. Sometimes it can happen; there are little sticks inside, so take them out. How do I know if this is thick or angry? This is a good question; you will know. If it is still hard, then boil it a little bit beforehand—not so long, otherwise it gets mushy. Filter it, without the soaking water, and put it in this mixture of spices and onion. It is still very good, juicy, and liquid. It is not dry. Still, it needs to cook a little bit with the spices; otherwise, it is hard and not tasty. If needed, put more hot water. Add a little salt, mainly if it is enough, and close it while cooking. Then you see, ah, it is getting good. Open the lid. At the end of the cooking process, put in a little āmchur powder. This is from the raw mango—mango powder, amchur powder. So it needs a little sour taste. If we don't have amchur powder, put a little lemon inside. If you are not vegan—Swāmījī likes yogurt—put a little yogurt inside. If you are vegan, then no yogurt. It should still be juicy, not too dry. If you use garlic, then put the garlic inside now, mix it, and decorate it with green dhaniyā, green coriander leaves, or if you like chives or whatever—these Schnittlauch, these chives. The best with this is, of course, roti, chapati. If not, then you have good bread or rice. So this is the proper mixed dry babul, saṅgrī, gunda sabjī. It is available in different sizes. She has it in the shop, the kirana, and she also gives papers for what it is good for in English and Hungarian. She said we also have the neem. And the neem gilo—neem gilo is this which is climbing on the neem tree. It is very, very healthy. The neem is the only thing which kills everything. The neem bark is used if you have some skin disease; you make a paste out of it and put it on your skin. The leaves, you can make a very bitter tea. Blood sugar will go immediately down, even if you see the neem leaf. You can have it also as a powder; it is easy to use. The neem kills also all the parasites, the fungus, virus, and bacteria—so it is antibacterial, antiviral, all that. But don't use it longer than two weeks, Swāmījī said; otherwise, it has a different effect. So if you feel you are catching a cold, immediately drink a hot neem tea with lemon and honey—powder or leaves inside. Immediately, it is the best remedy. So we have all these Ayurvedic things. I would say it is the subject of Āyurveda or naturopathy. Here in the shop, if you want, you can get it. If you need—I don't know if she has the haldi powder, also the babul. She has it in powder, easy to use; we need not powder ourselves. Everything is organic and comes from Jadan. It is prepared there in our kitchen by Janki and the ladies who are working there. They prepare it very well. It has prāṇa inside, and also different kinds of minerals and vitamins—especially in this season when we don't have fresh vegetables, when we don't have or we don't know what to cook, everything is boring. I am that person; sometimes I don't want to eat vegetables anymore. So before I go to pasta and rice and these bread things, I cook these. You need for one or two people a little smaller amount; you don't need so much. It expands. So, thank you. And now, thank you. That is all. Thank you.