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Part 1: The Divine Chambers of Being Deep Nārāyaṇa Nārāyaṇa Na Śhrī Deep Nārāyaṇa Bhagavān kī Śhrī Śhrī Devaiśhwar Mahādeva kī Mādhav Kṛṣhṇa Bhagavān kī Satya Sanātana Dharma kī. In our body, there are thousands of different functions. We have five different bodies. In Vedānta, they are called kośas. The word kośa has three meanings. In Sanskrit, kośas refer to the faculties, divisions, or chambers. In English, they are called different chambers or covers. However, in the Jewish religion, kosher has a different meaning. A practicing Jewish person eats only kosher food. Jewish people do not eat red meat unless it is prepared by cutting one artery of the animal and hanging it until the last drop of blood drains out. In Islam, Muslims call this halal. There are two terms for meat: jaṭkā and halal. A Muslim does not eat meat from jaṭkā, which means severing the neck with one blow. In Islam, they prescribe cutting the throat slowly halfway and leaving the animal until it dies and the blood flows out. This is called halal kosher meat; they have their definition. In the Jewish religion, blood is considered holy, for the soul is in the blood. Hinduism says all these three practices are wrong. Why? Because they are not ahiṃsā; they are hiṃsā—violence. Hinduism is based on non-violence, Ahiṃsā. The statement "Ahiṃsā Paramo Dharma" was spoken by Pitā Mahābhīṣma after the Mahābhārata battle. Upon his enlightenment, he said to King Dharmarāja Yudhiṣṭhira, "Ahiṃsā paramo dharma." This is believed to be over five or six thousand years ago. But before that, the time of God Rāma—the Rāmāyaṇa era—was 10,000 years ago, as the great sage Vālmīki states. If you wish to know Rāma’s teachings and the wisdom of the Rāmāyaṇa, you should read the Vālmīki Rāmāyaṇa. Unfortunately, the Vālmīki Rāmāyaṇa is entirely in Sanskrit, and Indians are gradually losing this most beautiful language. Not all Indians are ready to learn Sanskrit. They proudly send their children to English-medium schools. When asked, "In which school are your children going?" they proudly say, "In English medium." They are slaves—slaves of the English language and culture. Yet now, the wise men of Western culture are turning to Sanskrit and this culture because they are wise. The Vālmīki Rāmāyaṇa is a great message of wisdom. It was written before God Rāma was incarnated; everything is described within it. Therefore, it is said the Rāmāyaṇa era was over 10,000 years ago. Much is spoken in it about ahiṃsā, non-violence, mercy, kindness, humbleness, morals, and ethical principles. Thus, the Vedic Hindu religion—not the Hindus of today who call themselves Hindu yet eat anything—is based on these principles. You will find very few real Hindus who follow the four divine principles: tan, man, bachan, or dhan—body, mind, words, and wealth. Similarly, it is rare to find real Christians who follow the Bible 100%. We are only Christians or Hindus in name; we do not even know what it means. What a pity! Humans are lost in the jungle of materialism. They have become violent and crazy in this materialistic world, creating complications daily. So the kośas I refer to are not the meat-related kosher, halal, or jaṭkā, but the different chambers, covers, or rooms of our being within the physical body. The first is the annamaya kośa. Anna means grain, food—wheat, rice, corn—all kinds of seeds. Where there is the blessing of the Divine Mother Annapūrṇā, there is everything. It is said in the Upaniṣads that when the soul leaves the body and enters the astral world, it later descends back to this planet through rain, enters the vegetation and seeds (anna), and through that, re-enters the physical world or a body. This is called Aṇḍevatā. In India, there are many goddesses. Indeed, what is not divine in India? Even you become divine here. Anyone who enters India's aura—this spot specially directed from the cosmic door, reflecting divine light upon this particular area—becomes divine; every incarnation here is divine. Nothing created by the Divine is not good. So Aṇḍevatā existed and still exists for many, but modern educated people know nothing. Even children now do not know what anna is or where chapati comes from. They do not know what wheat, rice, or corn looks like, or how the plants where anna grows appear. Our ancestors cultivated and harvested it. I remember, and elderly people above 50, 60, 70, or 80 years, when they see a grain of wheat lying somewhere, they say, "Oh, Aṇḍevatā," and will take it and put it in their mouth or pocket, or give it to birds—not throw it away. It is a great sin to step on grains with your shoes or feet, for there is life inside. Jesus also said this for Christians: do not throw away bread; bread is holy. But what do you do? You buy bread, and if it is old by evening, you throw it in the garbage. Humans have lost the feeling for Aṇḍevatā. Furthermore, anna has been manipulated by genetic techniques, destroying the real radiance of the old seeds. Where can you find original old seeds now? Where is there a spot on earth without pollution? In the past, pollution was not an issue, so they did not write much about it—but they did. A great saint says: "Sarvar tarvar śānt jan, cauthā barṣe me paramārta ke karaṇe cāroḍharī de." Sarvar is a lake, tarvar is a tree, śānt jan is a saint. A tree and a saint are the same; the rain and a saint are the same. These four manifested on this planet for the sake of all others, to serve. Anna is great—I do not mean ladies named Anna, a beautiful name in Russian and Slavic languages. Anna comes from Annapūrṇā, and Annapūrṇā comes from Anāhada. Annamayakośa is the body of nourishment, the solid physical body composed of the five elements. Simply put, it is the physical body. You must purify your annamayakośa. The body has three dharmas: first, to be born; second, to grow; and third, to die. Goodbye. Be born, grow, and die. But all other divine principles, including our soul (ātmā), reside in this body, which needs purification. After much research, yogīs discovered what is called sāttvic nourishment. There are three guṇas: sattva, rajas, and tamas. These three guṇas constantly change their influence on the body. Nowadays, two guṇas dominate our body: either rajas guṇa or tamas guṇa. Rajas guṇa means anger, lack of control, explosions of anger, restlessness, lack of concentration, doubts, and emotions. Rajas means fire, temperament, restlessness (chanchal). Or, tamas guṇa dominates: laziness, lack of motivation. One thinks, "It doesn’t matter. I’m tired, I sleep. One day we will die. I don’t care if I go to heaven or hell." But you will be very sorry, my dear, when you go to hell. Tamas guṇa means no motivation in life. The younger generation with no motivation can achieve nothing; they depend on others, unwilling to work, waiting for someone to offer them tea or food. Many lazy people create big problems in families, where one or two work actively while others do nothing. Laziness, tamas guṇa, is darkness, ignorance—like fire covered with smoke so flames cannot emerge. This impurity comes from food: tāmasik food develops tamas guṇa. Your food should not lie for more than one to three hours; otherwise, tamas guṇa develops slowly. What do we do now? Workers leave home at 6 a.m.; their family prepares food, puts it in a tiffin, and they eat it at 1 p.m.—food that is already tamas. We have only one hour for lunch and cannot bring cooking equipment to quickly make chāpaṭī, dāl, etc. However, it is possible to cook within 20 minutes, eat in 20 minutes, and clean in 20 minutes. But if all hundred workers made their fireplaces, it would be smoky. The system is changing; population is growing; technology is changing. Tamas guṇa also includes cheese, meat, fish, and eggs. Nothing spoils as quickly as an egg. All bacteria in an egg are not good for the body, regardless of what doctors say. One yogī said, "If you eat one egg, you cannot meditate for ten days." Meditation does not mean merely closing your eyes and sitting. Why did Swamījī say this? He should know why, but I must also think: what are you thinking? Are you meditating, or thinking about what someone is doing? "Today I will not work; I am tired." Are you meditating, or thinking you are tired? Meditation means there are no other vṛttis (mental fluctuations). Yogaś citta vṛtti nirodhaḥ: concentrate and be aware of your destination to reach it. Otherwise, at the level where you close your eyes and imagine this and that, you are merely trying—not even concentrating. Concentration is like standing on one leg, closing your eyes, and repeating five mālās. But what happens in our case? We stand with closed eyes and no concentration. There was one Swamījī, Maṅgalgirījī Mahārāj, from Khāriā Mīthāpur near Bilāḍā in Rajasthan, Jilla Jodhpur. At night, he would sit on a branch of a banyan tree over a large pond (talāb) and meditate while dipped in cold water. Holy Gurujī also meditated for many years, tying up his hair so that if he slept, someone would pull it up. It is not easy to crack this nut; the coconut is hard. It is not easy to attain that realization, ātmā-jñāna. There is a story: a hungry fox found a coconut. He smelled it and thought, "Oh, coconut, I want to eat it." But he could not open it. He left it and went five meters away, but his nose pulled him back like a magnet—the smell, the sense of smell, wants to enjoy. He tried to open it again, biting until his teeth bled, but could not. He remained hungry and lost time. The sun rose, and he found no other food. So Mātājī said, "Rām nām nārel hai, man syār guḍāyon le jāī." The name of God is that coconut (Rām nām nārel). The mind is like a fox, rolling the coconut and fighting to open it. Unless it opens the coconut, it cannot enjoy the nut. Therefore, tamas guṇa persists, and we must examine what is in our food. There is another story. A mahātma, a sādhu, was sitting under a khejri tree—a very holy tree used as samidhā in yajñas. Around noon, a man came riding on horseback. He was a kind of terror—a bandit, a thief whom everyone feared. He saw the sādhu meditating and began to think differently. This is called the ābhā maṇḍal—the energy field. Merely looking can change your feelings; every blood cell begins to speak inside. It opens you up, draws you nearer, allows you to melt, or it closes you with anxiety, fear, and distrust. When you see a tiger in the forest, you may like to see it but will not hug it. You can hug it—no problem—twice: the first and last time. But if there is a baby rabbit, you have no fear; you will go and touch it, though it may fear you. What kind of radiance comes from you that opens your anāhata cakra and changes your mind? When you go to a Śiva temple, if your anāhata cakra and ājñā cakra are purified, you will see the radiant light from the Śiva temple, which will enter you and enlighten you—even if you do not realize it. There is an example, but you should not try it: an electric wire has a radiance you cannot see. How does the radiance touch? You will be filled with radiance, lost forever in it. But Śiva’s radiance is not like that. As long as you are within the length of His aura (ābhā maṇḍal), your entire self becomes receptive, surrendered, filled with bhāva and bhakti bhāva, and confidence. Yet, as soon as you see a tiger, your heartbeat quickens without permission, and you try to escape and hide, watching from afar. That bandit saw the sādhu sitting and began to think: people say that if you serve and give food to holy men, you gain good merit (puṇya). He decided to offer food to the sādhu. He dismounted, came forward, and said, "Praṇām"—not with full surrender, for he was a bandit, but still he said, "Praṇām, Gurudev. Are you hungry?" Bābājī said, "Yes, I am hungry. Do you want to eat?" "Yes, but who are you?" So the bandit introduced himself. Part 2: The Thief’s Food and the Saint’s Mind At least he was honest. Then the sādhu said, “I will not eat your food. I will not eat your food.” That dacoit said, “Mahārāj, are you hungry? Do you want to eat?” He said, “Yes, brother, I am hungry. I want to eat.” “But who are you?” He told the truth: “I am a dacoit.” So the sādhu said, “We will not eat the food of such a sinner’s hand. I don’t eat the food from such a sinner’s hands. If I do, my intellect, my buddhi will be confused, lost, polluted.” But the dacoit said, “But you have to eat today.” The master said, “No, I will not eat.” The dacoit said, “Okay,” and went away. But inside, he made his saṅkalpa: in any case, today the sādhu has to eat my food. The Mahārāj had said, “I will not eat the food of a dacoit, the food of a thief. Eating it will make my mind blind.” The dacoit climbed on his horse and left. But his mind was set: no matter what, today Bābājī will be given my food. Mahārāj jī was sitting in meditation. And that ḍaku, that bandit, went to a restaurant run by a farmer. When they saw the bandit coming, oh God, can you imagine? They thought, “Today is a Friday, and a cat crossed the way.” He came down, and they said, “Yes, sir. Good morning, good morning, sir.” He said, “Okay. There is one sādhu sitting two kilometers away under a tree. Take nice food and give it to him to eat.” They said, “Yes, sir, we will do it. But here is the money.” They said, “No, boy, we don’t need money. We will do it. We are happy to do it for you.” He said, “No, today I give you money. Next time I will not give, but now, today, I give you money.” It was a small hotel there. They saw the dacoits and got scared. “Hey, get that demon out of here.” He got down from the horse and said, “A Mahātma is sitting two kilometers away under a Khejri tree. We have to make him eat. Take this money.” They said, “We don’t want the money; we will do the seva.” He said, “No, today I will give you the money. We will not take it the next time we come. Go, make the best of the food, feed him, and come back.” Bus. Well, they went. They took the food and went to Bābājī. Bābājī saw some person coming with the food. “Aoi, Bhakta, come, welcome, Bhakta. What is your name, and what are you doing?” He said, “I have a little restaurant. Alright, Prabhu, would you accept my food?” He said, “Yes. Tum kaun ho?” (“Who are you?”) The man said, “Ki mein chotā mazdūr hooṁ, restaurant hai.” (“I am a small worker; I have a restaurant.”) While eating, his buddhi changed. No, if you drink slowly, slowly, a glass of milk, you become nice, happy, and relaxed. But if you drink slowly, slowly, vodka or whiskey, after half a glass, you feel as if you have bees inside. Now Mahārāj is thinking, “Bābājī… Today we should go to the village. Today we should go to the village. Sitting in the jungle, we got worried. Sitting in the jungle, we got worried…. Now we should go to the village. Now we should go to the village. It’s boring sitting under the tree for so many years; now I should go to some village and give satsaṅg.” He came to a village. There was a beautiful small Śiva temple near the village, very near, close. He asked the paṇḍit, the pujārī, if there was a room. They said, “Yes, there was one room for sādhus to stay.” He stayed there. For the evening prayer, he came to the temple. There was a beautiful Śiva statue—not only a Śiva liṅgam—made out of gold. Now the food of the bandit is working in his blood. They were making prayer, and he was hypnotized by the statue of gold. Gold. For many years, he didn’t see any gold. Now he decided to steal the Śiva statue. How to take it away? A trick. All people went to sleep, and at 2 o’clock he woke up, went to Śiva’s temple. The statue was very strong, tight, fixed by a good worker, a good engineer—like yogīs, you know. You can’t move it. So Bābājī took the statue like this, and he was doing this for half an hour: “My Lord Śiva, come to me. Come here, my dear Lord Śiva. In my heart, I made a temple for you. Moving, come on, Lord, move up, move up.” The statue came out. He was sweating, tired, with blue spots. He took it and went away. There was a very beautiful idol of Lord Śiva, of gold, of about five kilos. The āratī was being performed; the gold was shining. Bābājī went crazy after seeing it; he had never seen so much gold in his life. “How soon should I take it and go cross it?” At two o’clock in the night, Bābājī woke up, broke the door of the temple, and went inside. He caught the idol; it was a very strong work, like a yogī. But with great difficulty, he took out the idol and at 3 o’clock ran away. At 2:30 or 3:30, the priest came to worship and saw that the idol was not there. He rang the bell, and the people of the village came running. At 3:30, the Paṇḍitjī came for pūjā. The temple door was open, and Śivjī was not there on the altar. He rang the bell for a long time, and the village people came running, asking, “What happened?” Strong people like Jasārājī and Premānandjī came running. “What happened, Paṇḍitjī? The statue is stolen. Do you know anybody?” “I don’t know anyone. Is anybody staying here? One sādhu is staying in the room.” They went there. There was no sādhu. They took a torchlight. They saw the steps running. At that time, there was no concrete, sissy road, you know. There was only a sand road, a sandy road. So, young people were running, and Bābājī had the Śiva statue and was running. All the villagers came and saw that Śivjī’s idol was stolen. The priest said that he did not know where it went. Some people came and said that Mahārāj was standing there and no one else was there. They went and saw that Mahārāj was not in the room. They saw from the battery that there were footprints on the feet. At that time, this CC road, Damar kī road, was not there. Where did he go? They saw the mark of his feet, so many young people ran there. As they were going, it was 4 o’clock, and it was dawn. Or not? “Ut jag musā phir bhor bhai, ab rehnā kahā jo sovat hai. Gāte hoge nahīṁ? Ghaṭ hai, vo pāvat hai.” (“The one who is asleep is lost; the one who is awake is saved. Wake up, oh traveller, it is dawn. Where is the one who is asleep?”) It started to light up, Uṣākāla, Brahma Mūhurta. Bābājī is going half a kilometre away; he is running, and those people are also running. Bābājī was also strong. Bābājī saw that the army was coming. Now, what to do? But from running and exertion, Bābājī had eaten the food of the robber and thief. The food was digested. It was digested by sweating and left. And again, wisdom came. Now, Bābājī thought, “If I say that I came to steal, then they will do the repairing.” He completed his penance. He saw that there was a lake. The lake was beautiful. The water was pure. He ran to the lake. He went into the lake and he took a bath. The thief said, “Keep quiet. Come soon. You also take a bath. At night, Lord Śaṅkar came to me. It’s been so many years, and he hasn’t bathed me. I have to bathe in a lake of water. O Bhagat, you only understand me; the other people don’t understand me. Come, you do it quickly. Take a bath. Before the day rises, go and sit on the throne of God. Come, son, come quickly.” Everyone says, “O Mahārāj, you are very good. Glory to Gurudev.” He bathed the idol and brought it here. And the āratī says, “Jaya Jagadīśa Hare, Svāmī Jaya Jagadīśa.” He was saved. Budhi Bābās came. So what happened? He took the idol and ran away. The young people from the village were running behind. Dawn came. And Bābājī looked behind. They are running, some body builders. Now, what to do? If I tell Bābājī’s thinking—that I have stolen the statue—then today they will repair my mind. What to do? What to do? Lord, help me. But while running, while doing hard work, sweating, and so many hours already—nearly 18 hours after eating—the food of the thief was digested and sweated out. Again, normal intellect appeared. What to do? Luckily, there is always luck in bad luck. There was a beautiful lake, so he ran into the lake and began to bathe. The Lord Śiva and people came, shouting, “Thief! Thief!” He said, “Stop! Silent! Don’t talk! Lord Śiva came in the night to me and said… ‘For so many years I did not bathe. The village people will present me in the temple. Please, Svāmījī, can you help me to bathe?’ So, I promised him, before sunrise, we will bring you back to your holy place. So, come quickly, wash him.” “Namaḥ Śivāya, Namaḥ Śivāya, Harar Gaṅge, Mahādev, Harar Gaṅge, Gaṅge… Harar, Bholā Śambhu.” Come on, whoever was giving water, washing the Śiva, running back and brought Bhagavān Śiva statue, fixed it there, and began to do Āratī. He was protected. But now this sādhu begins to think, “Lord Śiva, why this vṛtti?” Such a thought came in mind to still take away this gold. He closed his eyes, and Śiva said, “My dear, the food of the thief, oh my God.” He went back to that restaurant and called that man. “Why did you bring me the eating?” And he told the whole story. Then he said, “Thank you, Lord.” To eat something from the sinners or the thieves, your vṛttis, your thoughts and feelings, will become like a sinner or a dūtī. That was a big lesson for him. Similarly, therefore the yogīs, the mahātmās, the great saints, they said, “Jaisā khāyegā anna, vaisā rahegā mana.” Sāttvik food. Don’t think that what you got on your table, you will eat. You should think from where your food came, how your food came. Maybe it is a sāttvik food, but maybe it is taken away from someone. There is someone hungry. They remain hungry, and they gave you the eating. That food is not good for you, but we don’t know. If we know all this, we don’t need any more food. Therefore, great people said, before eating, offer to the divine now. Again, there is a difference in the prayer for eating. In Hinduism, in Vedic culture, in the Upaniṣads, what we get, we offer. In Western philosophy or religion, we thank God for what we get, and we keep it. But we offer them, and they bless, and what remains is the prasāda. This is the difference. Brahma arpaṇam—arpaṇ means to offer, so… Annamaya kośa, it’s very important that our body is purified, and what kind of energy is dwelling in your body, that radiance. Holy Gurujī said, just standing near Mahāprabhujī, from which direction wind was blowing, like there was a… divine waves, in far distance, divine waves. Once Holy Gurujī told me that he always has a headache now. After meditation, he has a headache. This is a very personal matter between me and Gurujī, but I open it now because he will not be angry with me immediately. I said, “Well, you didn’t sleep properly or something,” and that. But he said, “Always when I meditate.” I said, “How do you meditate?” Gurujī said, “Well, in my Ājñā Cakra is Mahāprabhujī’s divine body. And I am like a bee, sucking the nectar from the flower of his lotus feet, from the nail of his toe. I am imagining here bright light, and I am in ānanda.” “Ānandha Prem kā pyālā merā kabharī bharse, Prem kā pyālā harī kabh Adnā bhikārī ham khaḍe khaḍe tarse, Adnā bhikārī ham khaḍe khaḍe tarse, Prem kā pyālā harī kabh merā bharse, Prem kā pyālā prabhukam merā.” Gurujī said, there is a never end. Never end from this divine nectar, divine light, and it’s so strong. So I said, “Gurujī, can I give you one suggestion?” Gurujī said, “Yes.” I said, then, don’t imagine Mahāprabhujī here in Ājñā Cakra because you give too much tension here. Go into the heart and have Him in the heart. Okay. What did Gurujī say? Okay. Next day when I came, Gurujī said, “Mahesh, you confused everything.” I said, “What? I transferred Mahāprabhujī from Ājñā Cakra to Anāhata Cakra.” Now, the settlement from transport from Jardhan to Khatu is not so easy, you know. You have to make many things. So today, I was nearly confused. But I asked him, “Have you the headache?” He said, “No headache, but confusion. Better I should have a headache than such feelings.” So, after some time, Gurujī said to some people, “Mahesh has transferred Mahāprabhujī from Ājñā Cakra to Anāhata, from Ājñā Loka to Anāhata Loka.” But then he said, “He has still his sābhī.” Then what he said: he held the lotus feet of Mahāprabhujī in the heart and his divine light in his Ājñā Cakra. Very different seva, different things. Then Gurujī said he was doing the mānasik pūjā. How? From the beginning, early morning when Mahāprabhujī got up, and all sevās what Gurujī did, he was doing exactly the whole seva, one hour. Well, meditation, we need to purify our pañca kośa. And this is annamaya kośa, only what I am telling you. “Jaisā khāyegā anna, vaisā rahegā mana. Agar koī pāpī kā ek bhī dānā ā gayā, to tumhārī buddhi bhraṣṭ ho jāyegī. Isī liye kahā ki bhojan karne se pahle, Bhagavān ko bhog diyā jātā hai. Merā to kuś hai ne, jo kuś hai terā. Prabhu, hame mahā prasādi hī dijiye. Brahmārpaṇam. Hum arpaṇ karte haiṁ, tyāg karte haiṁ. Bhagavān kā diyā huā Bhagavān ko chadāte haiṁ. Phir bād meṁ jo hotā hai, usmeṁ kyā hotā hai ki agar koī aisī vṛtti hai, aisī koī aise prāṇ uske andar ho, us anāj ke andar to vo nirmal ho jātā hai, śuddh ho jātā hai.” Once Gurujī said that, “Mahesh, my head used to hurt. I don’t know if I meditate now.” Gurujī said three to four times, “I said, how do you meditate?” Gurujī said that here all of Mahāprabhujī are sitting, and I am having the light of Amṛt in the right leg of Mahāprabhujī. And on the basis of that, I also wrote a bhajan. Gurujī said that it is so blissful that it has no end. So when it will be complete, when it will be filled, then Bābājī wrote that bhajan, “Prem kā piyālā hari kab merā bhar se.” This is my love-like bowl. When it will be complete, when it will be filled. So I said to Mahāprabhujī to meditate on the heart chakra from here. On the second day, the Bābājī said that I had made a mistake. Why? That I have transferred Mahāprabhujī from Ājñā to Anāhat. And all my vṛttis of meditation, I said, then do it the same way. He said, “No, no, I will try here also.” So meditation is done. The Mahāpuruṣas experience this. Gurujī used to have it. And when we sit to meditate, what happens? People say that we should worship God, say mantras, but we have to go to work. He is such a useless man; he is not thinking of returning the money. Anyway, we should also marry the children. Now you are meditating, thinking about this vṛtti. That is why it is said that our master Patañjali said, “Yogaḥ citta-vṛtti-nirodhaḥ.” Through yoga, the thoughts and feelings that are going on in our consciousness and mind will not be disturbed or stopped until we reach our next state or next step. But in order to resist death, one has to live a life of self-government. Self-government is the ladder of success. Self-government can make the family strong, the society strong, and the country great. Where there is no self-government, everything will be ruined. That is why when I sing this bhajan of Pūjya Śrī Gurudev, then all the smiles of Bābājī come in the evening. They say that you have transported Mahāprabhujī. I say that Bābājī did not transport. So Dr. Shanti will sing now this bhajan, “Prem kā Pyālā Hari Kab Merā Bharsī, Dīp Nārāyaṇ Bhagavān Kī.” So today I spoke about Annamaya Kośa. Tomorrow, let’s come to the Prāṇamaya Kośa. Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. These are the five different chambers. Within these five is that Jīvātmā and Ātmā. That has to be purified. Then this radiance, the resonance, when this is purified, then you are beyond all these material vibrations. From you, only divine radiance is coming. And anyone who comes closer, sits around you, goes around the temple, you are in this abhagaṇḍha insight. “Dīp Nārāyaṇ Bhagavān kī, Deveśvar Mahādev kī, Mādhav Kṛṣṇa Bhagavān kī, Sanātana Dharma kī, Alak Purījī Mahādev kī, Jai.”