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Oṁ Śrī Sākyam Bhakṣam Olaṁ Guru Śānti Śānti... Śānti, Śānti... To all the spiritual seekers of yoga and daily life, regardless of the path you follow, my good wishes and the blessings of the Almighty. We continue our subject: āsanas, prāṇāyāmas, mudrās, bandhas, kriyās, for the better health of mankind, the better health of this planet, the protection of each and every creature, and the protection of the environment. Out of 8.4 million different creatures, one is the human. But it does not mean that humans can do what they want. Humans are here as protectors and not as destroyers. Human life is very rare. Fortunate ones are they who have human life. We should know, and we should be aware, and think every morning when you get up, "I am a human. What makes me human?" What is the difference between other creatures and humans? Which qualities are the human qualities? Which qualities make a human holy? And which qualities of the holy or spiritual lead the consciousness of that individual practitioner to the cosmic consciousness? Satguru Dev, coming from the Satya Loka, brought on this earth the satsaṅg. It is a boat to enter into the Brahma Loka. Brahma Satya Jagat Mithyā. Only the truth is the Brahman, and this world is a changeable world. We are fortunate ones that we have a scientific system, yoga and daily life, and especially the exclusive chapter of yoga and daily life is the satsaṅg, because coming from Satyaloka, Satguru brings the satsaṅg, brings to the Satyaloka, to the Brahmaloka, to achieve the human goal of human life and develop those divine qualities in this body. They are all dormant in the human body. That’s what we call the hidden powers in humans. There are two kinds of forces, devī śakti and āsurī śakti. Through the satsaṅg, through the santa darśan, through the guru sevā, we awaken the devī śakti, we awaken the divine energy consciousness within ourselves. So the kuśaṅga, through negative thinking, developing anger, hate, and jealousy, leads kuśaṅga to the narakaloka, which means again to other creatures where they do not have any free will. Life is suffering, going through pain, going through the most difficult situations of life. One never knows, this jīvātmā, this soul which is in this body, will have to suffer ages and ages, yogas and yogas. And who knows, my dear one, that we will again come to a human body and that we will have such a beautiful, healthy human body. Again, to begin the sādhanā, the spiritual life through the Sant Darśana and Satsaṅg. Yoga is one of the most ancient and the first science, technique, jñāna, vijñāna, ātmā, tṛptātmā that is brought by the Lord Śiva. The God Śiva is the first one who appears from the endless universe, Ananta Brahmāṇḍa, Śūnyākāśa, to the Nāda, Nāda Rūpa Parabrahma, the sound. That’s called Auṃ, Ākār, Ukār, Makār. Oṁkāra bindu sayuktaṁ nitya dhyānta yoginātha kaṁdaṁ mokṣaṇaṁ jīva oṁkārāya namo namaha. From that resonance, the Swayambhū, Śiva, manifests himself in the form of the beautiful blue light, Jyoti Bindu, the Jyoti, the light. At that time, one of the first who appears in the form of the human is Śiva. Śiva is the creator of the entire universe. Many Yugas come. These are the three forces or three principles: Shiva, Vishnu, and Brahma. Brahma is like our intellect, creative. Vishnu has mercy, has love, viveka to maintain, and Shiva liberation to liberate. When Śiva manifests himself in the holy Himālaya, in the holy Bhārat, he appears in meditation. And so the meditation is beginning from that time. Yugas, Manvantaras, Kalpas, that meditation contains all the spiritualities, all the prayers, all the mantras, all the forces, divine śaktis, āsurī śaktis, all are in that one. Now you have the choice of what you would like to develop, so yoga is the blessing. Yoga is the divine. Without yoga, no one becomes holy. Without yoga, no one can incarnate or be born. And therefore, nothing is more divine than this. Yoga is not just āsanas and prāṇāyāmas. This is no exercise. Yoga is something more deep. Union, unity, balance, harmony, love, and oneness. Through the prayers, through our positive thinking. Yoga and daily life are very systematically arranged in chapters, which we can develop and practice. And in this we have what? This subject we were talking about, prāṇāyāms. And we came to the kośas. We came to the kośas, and these kośas are five. Let him come in. The kośas are five: Annamaya kośa, Prāṇamaya kośa, Manomaya kośa, Vijñānamaya kośa, and Ānandamaya kośa. It means the quarters, the layers above or over the soul, like the onions, one after another layer. So first we come to the kośa, it is called annamaya kośa, the body of nourishment. This is made out of five elements: ether, fire, air, water, and earth. Nourishment, as I spoke yesterday about Annapūrṇā, nourishment is for nourishing our inner energy. This body is responsible to keep all the functions of the universe within. Yatha brahmāṇḍe tatha piṇḍe. What is existing in the Brahmāṇḍa, in the universe, is existing in this human body. Though the body is immortal, the body is not immortal. The body will die, but without the body, again, we are nothing. Whatever we would like to achieve, realize, or do, we can only do through the body. Therefore, it is said, through all kinds of techniques, try to keep your body healthy, try to keep this body long with you, try to keep this body clean, because this body is a temple of your spirit, this body is a temple of your ātmā, and the altar in this body is your heart. Keep your heart pure, and this heart is the seed of mercy: karuṇā, dayā. Dharma kā mūla hai. The mercy is the root of the dharma. Dharmu rakshita rakshita. If you can protect the dharma, dharma will protect you. That Dharma means not this kind of religion which we people are fighting now in this Kali Yuga. My religion, their religion, this religion. No. Dharma is Sanātana Dharma. It is a universal principle. The dharma, sanātana dharma, is in your eyes that you can see. That Sanātana Dharma is a function of your ears, that you can hear. That Dharma is your nose, where you can smell. That dharma is the energy of the touch in the body. Yāna indriyas, karma indriyas. It is that sanātana dharma which keeps the five elements together and which keeps your body healthy, that all the functions in the body are functioning properly. It is the Sanātana Dharma which is balancing the entire universe. Each and every planet, moon, and sun, visible and invisible elements and energies in the entire universe are balanced by that Sanātana Dharma. And that Sanātana is God itself. In the 15th chapter of the Bhagavad Gītā, Kṛṣṇa said, "I am in every creature, in every entity." Don’t think that God is only in humans. God is in everyone. Therefore, we say, "Viśva Prāṇī Merī Ātmā Hai." All creatures in this universe and in this world are myself, my Ātmā. Not my Jīvātmā, my Ātmā. Ātmā, sohī, paramātmā. And that ātmā is the paramātmā. And that Paramātmā is the Param Satya, the ultimate truth. And that Param Satya is the Brahman. And that Brahman is the Ātmā. Now, mame vaso jīva loke, therefore the universal one said, not this Kṛṣṇa which is in physical body, but the quality, the knowledge that in Kṛṣṇa’s body was, that was entire universal consciousness, awakened consciousness. We also have the same consciousness, the same power of the entire universe. But we are far away from this knowledge that we are there. Mal, vikṣepa, and āvaraṇa. These are the three obstacles between our knowing, between our self and Brahman. Mal means impurities. Physical impurity, mental impurity, intellectual impurity, social impurity. In the nourishment, impurity, when the impurity will come to the purity, that’s called alakh nirañjan. Alakha means indescribable. We can’t write about that. Alakha. You can write about Brahman, how much will you write? We don’t know even a quarter percent, even less than that, maybe we don’t know at all, the entire universe. Because that is endless, without border, and we are limited, we are under the border. How can one limited one know the limitless one? But only through Guru Kṛpā, through your meditation and purifying your antaḥkaraṇa, can you link your consciousness to the universal consciousness. Suddenly, you become that. Oh, I am that one. Like a story of a tiger, a small tiger baby. A shepherd found it, and it was a tiger baby living with the goats and sheep. The tiger developed the feelings like a goat and sheep, eating the grass and this and that. And so afraid, so scared of all other animals, from dogs, from cats, from other animals. One day, the tiger came from the jungle. He wanted to hunt some goats. The goats ran away, and that tiger which was grown with the goats also ran away. Tiger, oh, it is my relative, my family member. Why is he running like a sheep and goats? He went and caught him, and the tiger said, "Please don’t kill me." Don’t kill me. Please, I am very poor. Goat, I am a goat. He said, no, no, you are a tiger. He said, "No, I am a goat." He took him. The story is long, but he took him near the water and told him, "Look into the water at your face, and now look into my face. And look at the goats, how is their face? You are a tiger, you are not a goat." He said, "Really, am I a tiger?" He said, "Yes, you are." Then why am I afraid? Why am I scared? Because you have the saṅgha, the company of the sheep and goats. So when you go to the kusāṅga, ignorance, only eating, drinking, this and that, then you are in the lower consciousness, and you always think, "Oh, I want to have this society, everybody is going to a club, everybody is going drinking, everybody, I should also go." No. Therefore, it is said, you are that human in which you have divine ātmā. You are divine. So, mame vaso jiva loke, Bhagavān Kṛṣṇa said, "I am in every entity, each and every entity." Jīva-bhūta. The bhūta means these jīvas, these bodies. Jīva-bhūta-sanātana. They are sanātana. And sanātana means the relatives, the part of it. So when your consciousness, through this kriyā yoga which you learn in yoga and daily life, the mantras and self-inquiry meditation will purify and lead your consciousness to a higher level. So there it is said very clearly that antarākaraṇa mānavikṣepa. So alakha niranjan, indescribable. How can we describe the limited one, the unlimited? Indescribable. It is said, Gurudev, prathvikā kāgaj karu. I can make the paper of the whole earth. In this part, these pieces, how many papers will there be? Kālaṁ karu vanarāya. And I make the pencil from all the wood, all the forest, because so much I have to write, it will all be finished. All the oceans I make like ink for using writing, but still I cannot write the glory of my Guru. That time, your consciousness became that Brahman, Jīvan Mukta, Self-realized. At present, we are perhaps one half millimeter far from millions of kilometers. Where are we? But nothing is impossible. We have a high speed, a very high speed. And that high speed is our bhakti. With one thought, you can be on the moon, and in one second, you can be somewhere down or at least. As antahkaraṇa is pure, suddenly everything is clear. This morning was a fog, a lot of fog. Nothing was visible, and in half an hour, the fog disappeared and the Annapurna mountains clearly came out within no time. So fog is there, impurity. Nirañjan means without spot, crystal clear. Crystal clear, transparent, without spot. This "without spot" means those qualities which disrupt others. When you are angry, it doesn’t matter on whom—on your dog, on your cat, on your mouse, on your mother or father or brother or sister, on your friends, colleagues, or anyone else—as soon as your anger awakes in you, other begins to frighten, no? True? You say to your dog like this, no? From your eyes radiating āśurīśakti, anger, and that is a black spot. Hate, anger, jealousy, revenge, greed, calm, krodha, baddha, lobha, moha, ahaṅkāra. And what we do out of these qualities is called the black spots. Now, it is difficult to clean this. Very, very difficult. One great Mahātma, Rajasthan, Jodhpur, his name was Acharya Ramjī Mahārāj, he wrote beautiful bhajans. And in one of the bhajans he said, Many, many lives you wash your mind, but still the spot doesn’t go out. What a fat, oily spot on it. You can’t remove it. So this spot only can be removed. There is one called spot remover. You know that? And that spot remover is your vichāra, your good thinking, and your mantra. Just think differently. You see this book? This has a blue, yeah, you see the blue, but this side you see the white. Not only are you here, or you are here. That is how you can turn your thoughts from negative to positive, or from positive to... so quickly you can clear. This part we didn’t know, yes? It is dark. No, it’s the white. That much time takes to move because we say we have mental problems, we have emotional problems. Where are you going? Curtain, I can open for you, don’t worry. Okay, they close it. No one probably to go, do. It we are at home, our yoga brothers and sisters are looking, and they will excuse us. We are not in serious, tell you, we just... That is yoga. Be flexible. Tolerance, space. We have a tolerance space, my dear. Thank you. So, spotless. Many, many lives you have to clean your mind, but it takes time. Spotless, crystal clear, transparent. And that is your consciousness, that is your heart. Now, let’s say it is a very clean glass you have on your table, very clean, no dust at all. Now you go to your bathroom and come after a few minutes, and you look, there is some dust on it. Though every day you meditate, though you practice every day, the pollution still comes every day. That pollution from the saṅgha, physical pollution, mental pollution, social pollution, intellectual pollution, emotional pollution, many, many... many things are coming. And therefore, Holy Gurujī said, our Satguru Dev said, every day you clean your pot to have a nice, clean, and silent mind. Similarly, to clean your antakaraṇa, you need everyday practice of meditation and mantras, and prayers. Mal. Mal means impurity. So there are many different kinds of impurity. Physical impurity we can clean quickly. But how are we going to clean our mental impurities? How are we going to clean our intellectual impurities? How are we going to clean our consciousness, unconscious, and subconscious? Therefore, it is said yoga is not only for one month. Yoga is not only for one year. But yoga is a lifelong way, and you are lucky that you have a human life and you can do it. As soon as you put your mantra in your heart, many, many lives of karma are cleaned out. How? That I will tell you. Guruji used to tell one beautiful poem, "Jabse nām hirde dharā, bhayo pāp ko nāś." On the day when I put my mantra in my heart, the name—"Jabse nām hirde dharā"—on that day when I put my mantra or my name of God in my heart, "bhayo pāp ko nāś," now my sins are destroyed. How? Example. In Hindi we call Doha. Doha means a poem. And Doha means two. One poem has a question and answer. Question and answer, which is called Dohā. Jabse nāma hirde dhara, bhayo pāta ko nāśa. This is the first clarification or question. How? Jaise chindgī āg kī. Like a little piece of fire, a trunk of the fire. Pada purāṇe ghas on the dry grass. Tons of the trucks and trucks of the dry grass is there, and a little piece of the fire falls on that. What happened? Everything. So this small name or mantra which you have in your heart, from that day onwards, you already began to purify everything. But, now is the "but." Again you will say, "Swamiji puts us there," and again there we go. No, this is not. But it means we are existing in this material world, and every day we are collecting the pollution. Situations from the traffic, situations from something to buy, money, work, this, health, your health, your children’s health, your parents’ health, many, many things. We are humans, and we understand the problem. We understand the good things and bad things, but not only for ourselves. We do care, we do care about others, so we are trying to understand our entire outer world. But when you understand, then it also affects you. When you hear that your neighbor’s dog died, the dog who was very nice to you also, now you are very happy and everything is good. But when you heard this, "Oh my God, the poor dog died," this is a kind of effect on your gentleness. Suddenly, you say, "Oh my God, my colleagues got cancer." It’s your colleague. It’s not a personal problem; it’s an impersonal problem. But we do care about impersonal problems too. And this is that again, every day, one after the other layer coming, one after the other layer coming. And therefore, we have to practice every day to purify our antaḥkaraṇa, the impurities. When this is cleaned, then comes again vikṣepa. And this vikṣepa, which I taught just now, the information, the situations, and this is very nicely explained. Suppose you are in a swimming pool, and your ring falls into the swimming pool, or on the beach. Now, there are so many waves, you can’t see where your ring is. You have to put a glass window, break the waves, and then you can see directly, yes, where it is. You can dive and get it out. So, the practice of mantra and guru bhakti is that kind of protection against all these waves, so that suddenly you can come to yourself to find peace. And this peace will give such strength that you will be maintaining or mastering all the situations that are going on. Otherwise, you will die. Before that, your colleagues will die from cancer because you love your colleagues so much. So you have to create the strength inside. Third one is called the Āvaraṇa. Avaran means the curtain. Clean, transparent glass, a window is beautiful, but it is a curtain; you can’t see the outside view. Remove the curtain, and you have the view. So between our consciousness and cosmic consciousness is a curtain, so we can’t see anything. And that’s called ignorance, the curtain of ignorance. You and I, we are at this level now, yes? Look down here on the ground, where you are sitting on the floor. So downstairs is our dear Hemavati making paratha. But you don’t see anything. We don’t see. Someone said, "No, no, she’s not making paratha. She’s making down samosa." But we can’t see because our floor here, where we are sitting, is so thick. Okay. Look up, ceiling. And on the roof, there is sitting a beautiful swan, one bird. But we can’t see. And now someone is coming, no, no, there is no swan, the crow is sitting there. So we can only believe, yes, oh, swan. Our belief, suddenly someone says, "No, no, it’s a crow." Again, we turn from swan to crow. This is how our vṛttis are changing, and because we can’t see through it, it is a curtain, and that’s called āvaraṇa. Mala, vikṣepa, and āvaraṇa are difficult to remove or difficult to clean. Satsaṅg is the best way to remove the āvaraṇa of ignorance. It will develop the viveka, and then you will have the consciousness of Brahman. What will happen? That time you will realize all your mistakes. That time you will realize how angry I was, how stupid I was, how egoistic I was, how selfish I was. Then you will say, "Oh no, I don’t want to do this to this person." And that’s why, what you are always calling from the Bible, it is: "Do not do to others what you don’t like to be done to you." And who can tell this, or who told this? Maybe Jesus told it, or someone wrote it in the Bible. The person who felt oneness with others, so my problem is your problem. And your problem is my problem, and thy and my is our problem. And we are together, we will solve the problems. And we are one Ātmā. There is no difference. You and me is only body difference, and that’s all. Ātmā is the one. And therefore, the Annamaya Kośa, Anupūrṇe Sadāpūrṇe Śaṅkara Praṇavālaye Jñāna Vairāgyam Siddhārthai Bikṣām Dei Chāparvatī Mātā Chāparvatī Devī Pitā Devo Maheśvara Bandhava Śiva Bhaktas, all are my relatives, all Śiva Bhaktas, and who... Is not a Shiva, every Shiva, jīva and Śiva. Suppose you have one drop of water on your palm. This drop of water on your palm is the Jīva. This is a drop of water in your palm. This is a Jeeva. This is you. One drop. And down is the ocean. That is Śiva. Now this drop, let it drip into the ocean. This jīva became again. Śiva became one. So this individual one will constantly remain and meditate on the Śiva consciousness. One day, this drop will become one with the endless ocean. And that is the way of our practice. What is the obstacle between the drop and the ocean? Your palm. This is the obstacle, so we have to turn it, move it, so that the drop can directly fall. This is our ego that we can’t accept. We want to be separate. Yes, in my hand, in my hand. How long will you have your hand? One day your hand is gone. So see what you have in your hands. And when your muti, your fist, is closed, bandī mutī, lak kī, or khulī gayī to, rak kī. When your palm is closed, inside is a beautiful diamond which costs millions. And you say, "Well, I bought one diamond, and it cost really one million dollars or more." And everyone says, "What? What, really? Can I see?" He says, "Well, it is very expensive." But when inside was only the little ash or the coal. Now it has a value of millions. It’s closed. And as soon as you will open it, it’s lost. So as long as you keep your purity, your śakti, your mantra, your sādhanā, your discipline, you are a dead one. No one can prize. But when you drop it and open it, then everything, you are lost in the saṃsāra. Now, for spiritual development, we need our nourishment pure. Jaisā khāī an, vaisā rahegā man. So what you will eat, like that will be your body, energy, and mind. Therefore, for yogīs, for spiritual people, those who are seekers of God and those who feel the human qualities should have pure, sāttvic, vegetarian nourishment. Those shall not kill. And it is said, those who have eyes, do not eat them. Jiskī āṅkheṁ haiṁ usko māt khāo. Fish has eyes, goat has eyes, murga has eyes, chicken has eyes, all animals have eyes. And therefore, the eye is the symbol of the God that connects you from your ātmā to see the pura sansār. Your ātmā is sitting here in this heart, and through your eyes, you see everything. It is that lens, that camera, we see everything. There is a seat of God, the eye; the light is God. And so, which have this, when you kill someone, some animals, animals see, eyes see, even tears don’t do this, you will get back. And that’s why the karma is coming to them. Anamaya kośa, with different kinds of food, and of course, according to the Āyurveda, there are three guṇas: vāta, pitta, and kapha. We have to take into consideration vāta, pitta, and kapha. But all of this has to be treated or taken as sattvic nourishment, so that you can get rid of this and develop the good quality, the harmony in the body. When there is peace and harmony in the body, then your inner development or your inner feelings will grow in a good direction. Anamaya kośa is developed and kept through physical nourishment, liquid and solid nourishment. Then tomorrow we come to the manomaya kośa, that how the manomaya kośa is and how it is changed. My dear practitioners, devotees of Gurudev, spiritual seekers, sisters, brothers, I wish you all the best and divine blessings of Bhagavān Dītnā and Mahāprabhujī. Tomorrow I will be with you again through the webcast, and we will speak about the Manomaya Kośa. Until then, I take my leave and wish you all the best and many blessings. Śrī Dev Purījī Mahārāj Kī Jai Satguru Swami Madhavānand Jī Bhagavān Kī Jai. Satya Sanātana Dharma Kī Jai. Satguru Swami Madhavānand Jī Bhagavān Kī Jai.