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It originates from the annamaya kośa and touches the ānandamaya kośa. Finally, when we search thoroughly for everything, then the bhaktas say: Tvameva Māta Ca Pitā Tvameva, Tvameva Bandhu Ca Sakhā Tvameva, Tvameva Vidyā Draviṇaṁ Tvameva, Sarvaṁ Mama Deva Deva. Oh Lord, you are my mother. It is God who protects us and takes care of us. Perhaps that God is within your mother, acting for you. You are my father, who protects, looks after, and cares for us. So it is God who is working through your father. You are my best friend. In your best friends is a God-consciousness that works for you and stays with you to be one with you. You are my brother and sister, my relatives. And you are, O Lord, my wealth. There are two kinds of wealth: material wealth and spiritual wealth, or knowledge. Our material wealth, anyone can take away. And there you see who your real brothers and sisters are, who your real friends or relatives are. When your parents die and you inherit something, at that time the feelings of brothers, sisters, and relatives are put to the test. That is when you can measure on the scale. If there is real love among our friends, or our brothers and sisters, there is no question of who wants to have what. Even if you say, "Okay, I don’t want you to take this," others will say, "No, that’s not correct, you should have it." One tries to give more to others, especially to the youngest one, and the youngest one says, "No, please, you take it, I have enough." That is brotherhood. But in the vijñānamaya kośa, when there is attachment interspersed with "my" and "thy," then this love among brothers or friends changes. It changes in such a subtle way that you hardly recognize it. But it is your inner ānandamaya kośa, your desire, that will change your attitude. I told you one story two or three times; I think you remember, but I can repeat it again. There were two brothers who loved each other very much. They lived together; their parents died, and they lived in one household, with one kitchen, like one family. Of course, they are one family. Both of them had two children. One brother wouldn’t eat dinner unless the other brother came home. One brother would not have breakfast until the other brother came to breakfast with him. A brother would not take lunch until the other came and shared with him. That is called being brothers. There are two bodies, but like one soul, one feeling, belonging. We are all searching for that kind of friendship which belongs to us, where we can, with our eyes closed, put our hands in the fire for what people say, for the sake of my brother or for the sake of my friend. In the Rāmāyaṇa, Tulsīdās said: Dharma, mitra (your friend), nārī (your wife or your husband, partner). Dharma and dhīraj—that you have the power to wait, that you are strong enough to be patient. It means you do not become angry immediately; you wait. The wise ones will wait, and fools will immediately explode. Dharam, dhīraj, mitra, arunari, apatakāla. Parakhah yonchari. On an emergency, in a difficult time, there you can test if it is yours or not. When the critical situation of your life comes, your friend goes away. When you have a serious illness and you are disabled, then many partners say, "Well, I will pay for your money, but I will marry some other person." You know, there you see the border—that was not marriage. Marriage means merging into oneness. These are the words of great persons, experiences, what we see in the Bible. Is there some friend? What does that mean? So, brother, oh my God, it is said that blood is thicker than water. You have a blood relation. What is that? One day, the youngest brother was sitting on the roof of the house terrace, and the elder brother was going to the market and brought some fruits and vegetables. He had vegetables and some things he bought in a bag hanging on his shoulder. On the way, he saw nice mangoes, so he took two mangoes and bought them. One was a little bigger, and the other was a little smaller. He was carrying the mangoes. Both children—his son and the son of his youngest brother—saw him and came running. One said, "Father, father." The other said, "Uncle, uncle. What did you bring for us?" Because he always used to bring some chocolate or something. Children are children. They have no differences, no dualities. He said, "Yes, I brought you nice mangoes." He took the mangoes out. One was bigger, in his right hand, and one was a little smaller. But the bigger one was for the son of his brother. The smaller mango was for his own son. So he said, "Come, come, my children, take it. Mangoes, here you are." That is called hidden desires in the vijñānamaya kośa, very close to the ānandamaya kośa—attachment also. The youngest brother was sitting there. He looked down and got tears in his eyes. Why did my brother make these differences? Just his hands turned. Perhaps he was not conscious. The next day, when they had lunch together, the youngest brother told the elder one, "I think now is time. Our family is growing, so we shall separate. We should have a separate household." The elder brother was so angry. "What do you think? Why should we separate?" he said. "Brother, it’s okay. We should separate well." He said, "What is the reason you tell me today?" Then he told the whole story. "My dear brother, why were your hands crossed? My son was on the right side, where the big mango was in your hand, and your son was on the left side, where there was a little smaller mango." That is why we can make the feeling of attachment "my" and "your." This difference is the problem in the whole world. It means you did not accept. So, in the vijñānamaya kośa, the intellect, there are fine feelings, knowledge, the immediate impulse to act and decide. There we need viveka (discernment). If it is your child and another child, out of love and respect, you maintain the relation. Automatically, you should give a larger portion to your brother’s child and tell your child, "You will also get more, don’t worry." And your child will accept it. The child will not say anything. Both children didn’t fight; they didn’t say, "You have a bigger one, I have a smaller one." But that knowing is in our vijñānamaya kośa. So, in the vijñānamaya kośa, the intellect, when selfishness appears and you see that someone takes my part away, or someone tries to look after my benefit, then I will destroy everything or block it always so that I can have all. There is one beautiful story, which I will tell tomorrow. It is a long story about how a brother can change. Therefore, it is said a brother can change, but a real friend, a real brother, can never change. And therefore, our dear Madhurām was singing one bhajan, a beautiful bhajan: Gurudev, saraṇa tumārī, cintā merī mitā do. In the whole world, sorry, there is a lot of suffering, quarreling, problems, and struggle. But when we come to the shelter of the Gurudev, there at least we should not have any worries. When we sit near Mahāprabhujī or Devapurījī, when we sit near Holy Gurujī, all our cintā is gone. Cintā chūrī chamarnī, mahā nīcan kī nīc. One great person said we worry about so many things. Whatever we have, we worry about it. You worry about your house, your car, your dog, your cat, your wife, your husband, your children, your blanket, your shoes, your clothes, your toothpaste, your soap, your eyesight, your eyes, your teeth problems. You worry about your profession, your bank account, your garden, your windows. Worry, worry—wherever you look, there is only worry. Wherever you look, we are fed up. But when we come to Gurudev, suddenly there are waves of harmony and love. Why? Because when the light comes, darkness disappears. Only there is one place where all our worries should disappear: that is our temple, ashram, or whatever you call a spiritual place—the mosque, the church, or pagoda, or anything. When you come there, it doesn’t matter how or in which way you believe in God. You sit and you surrender everything. "Lord, I am so tired. The whole day I was carrying so many burdens on my shoulders and my head. But I can’t carry anymore. I give it to your hands." There you surrender all your burdens, and you feel relaxed and free. Cintā. Cintā is what gives us many sleepless nights. Cintā means worry. There are different kinds of worries, which I told you: health problems, this problem, that problem. Cintā. Cintā churi. Like you have two rings on your hands; it doesn’t matter which side you move, they will always make noise. And this cintā is one of the lowest qualities, which brings us to the lowest level of consciousness. O cintā, if you were not with me, I would have already known that I am the Brahman. Meto purāṇ brahmātha—I was purāṇ Brahman, purāṇ Brahman, Ātmā; we still are. But between Brahman and our consciousness is the cintā. And that cintā is joining all the relations. Then, with the cintā, there is another friend of the cintā, and her friend is very nice. Cintā is also "she," and another one is also "she," and this Cintā is all the time searching for her friend. Who is the friend of the cintā? Tṛṣṇā! Tṛṣṇā! And Tṛṣṇā means longing—burning desires for something. Tṛṣṇā and Cintā, both, have occupied this castle of our kośas, all pañca kośas. So our existence, our phenomenon, is like a beautiful castle, a beautiful palace. But there are these two, and they are very chanchal (restless). They are very fragile and very restless. They have very good friends, and their friends are, of course, like themselves. You understand what I mean? As you are like that, you will find someone who will take your words, and you will act like that person. So Cintā and Tṛṣṇā are two queens without a king. And then they have good friends: ego, pride, hatred, revenge, greed. These are their friends. And what do they do? Cintā and Tṛṣṇā do not notice, and they will destroy the whole palace. They will take all the wealth that is hidden in the palace, and one day they will also go away, and again you will sit alone with the worry. Therefore, in the vijñānamaya kośa, in our wisdom, we must always have ready the viveka. Use your viveka. Don’t act immediately. It doesn’t matter what it is. Wait. Wait and wait and wait. Today is the birthday or incarnation of Jesus, but the day will come—what they call Good Friday or God Friday. There we all will have tears that Jesus was crucified. We put the question: if Jesus was really so powerful, then why couldn’t he do something against it? Why couldn’t he change the minds of all immediately? Because he was wise enough. Even if it costs my life, my principle will remain. And now we are crying for him. Now we know who he was, and now we know who was the wrong one. So cintā, the worries, and tṛṣṇā, the desires—these two will destroy all the five kośas. And again, this jīvātmā is naked, without anything. It will be like a boat on the beach. Each wave comes and hits the boat, moving it this way and that way, and it is nowhere in any way. So, the kośas, the viveka, the feelings, the tṛṣṇās—we will come again tomorrow to this subject. I wish you all the best and a very, very good time, my dear sisters and brothers. You will say, "Why does Swāmījī sometimes say sisters first and sometimes brothers first?" Because there must be an equal balance for both. It is not easy to balance always, but sometimes it comes. So I wish you all the best and God’s blessings. Let’s come again tomorrow to our discussion of these five kośas, then we will proceed further. God bless you. Deep Nārāyaṇ Bhagavān Deveśvara Mahādeva Kī Jai, Mādhav Kṛṣṇa Bhagavān Kī Jai, Sanātan Dharma Kī Jai, Deveśvara Mahādeva Kī Jai, Naha Karma Śāntiḥ Śāntiḥ.