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There are two kinds of knowledge, two kinds of waves in the Vijñānamaya Kośa: Aparāvidyā and Parāvidyā. Aparāvidyā is that which we learn in this world through schools, colleges, universities, or any profession and talent. This knowledge stays with us throughout our life, makes our existence comfortable, and shapes what we call our worldly life. But this part of our Vijñānamaya Kośa helps us only until the end of this life. Whatever we do through aparāvidyā will influence the karmic effect on the soul. After this life, however, that knowledge, that vidyā, disappears. It simply goes away. For example, if you are an engineer, it is not certain that automatically in your next life you will be an engineer and possess all that knowledge. The same applies to a doctor, a farmer, or any other profession. Again you would have to train your Vijñānamaya Kośa to learn that profession. It is said that a doctor can only give treatment as long as he is alive. A king can give his kingdom to anyone he wishes, but after death his life is no longer in his hands. So Aparāvidyā is temporary, meant only for this part of our existence in the mortal world. The second is the most beautiful, and it truly helps. It is all for liberation, and that is called Parāvidyā. Parāvidyā is that Vijñāna, that science of the entire universe. Through Parāvidyā you achieve your perfections, the supernatural powers—what we call the siddhis—and knowledge of past, present, and future. Parāvidyā can be learned only through spiritual practices under the guidance of the Master. The Master is known as a Brahmaṇiṣṭha, Śrotriya. That Śrotriya Brahmaṇiṣṭha is one who can speak and inspire you, explain to you what is Brahman, what is Ātmā, what is Jīvātmā, what is the mind, and so on. Brahmaṇiṣṭha means the knower of Brahman. Like a guide in the Annapurna range: when you come here for the first time, there is a guide. The guide knows where to go, what is there, how old the cave is, which ṛṣi or yogī did tapasyā here, which temple is here, how old it is, and so on—because the guide is the knower of this place and its history. Similarly, the person who practices meditation and attains this Parāvidyā—Parāvidyā automatically leads you to self-realization. Parāvidyā is that knowledge, that science, which opens the door of Ātma-jñāna. So there is Aparāvidyā, Parāvidyā, and the highest knowledge, Ātma-jñāna, self-realization. Parāvidyā comes to us through disciplined practice and the blessings of Gurudev. For that, Aparāvidyā is not necessary. Aparāvidyā is for our stomach, more or less, to earn our daily bread. In modern civilization, we need money for electricity, telephone, water bills, and many other things. So without the profession of Aparāvidyā, life becomes hard. In ancient times, there was a sustainable system where all farmers and those living in the fields and forests had enough to eat and drink. They did not have to struggle and go to Kathmandu, New Delhi, America, or anywhere else. It was a beautiful family relation; societies and relatives were at most a hundred kilometers distant. They were happy and lived peaceful lives. But modern technology, transportation systems, information systems, and the current way of living have made us too busy and hectic. Of course, some technology is very good—for instance, our webcast, through which I am with you now. No matter which part of the world you are sitting in and listening to me, you see me. Yet this is an imitation of Parāvidyā. In earlier times, there were rare masters called Dūradarśī, Paradarśī. They could close their eyes and see what was happening thousands of kilometers away, and know who was doing what—though not all. If they wished, they could hear what you were talking about anywhere. But this does not simply come. Parāvidyā cannot enter your Vijñānamaya Kośa as long as the Manomaya Kośa and Prāṇamaya Kośa are layers over the mind—they are like curtains. We do not know what is behind this curtain. Dūradarśī, Divyadṛṣṭi, the divine vision—Divyadarśī can see, but they will not tell, because it can be misused in many ways. And when you receive the knowledge of Parāvidyā, automatically your heart, your consciousness, and your buddhi become like the sky, with equal vision. You see, and you don’t see. You hear, and you don’t hear. Then they can also appear. Our Satgurudev Devpurījī could appear anytime, anywhere. He could walk on water. And Mahāprabhujī, when you came to Him, could speak to you about where you came from, what problem you had, where you could solve it, what you were thinking—and automatically, without your asking a question, He could answer it. That is called Trikāla Darśī, the knower of the three—past, present, and future. That is a Parāvidyā. We too can achieve this. These abilities are given to humans. This science was given by Lord Śiva, because he is the Yogī of Yogīs. Krishna is known as Yogendra, the king of the Yogīs. They knew. That is why one day Arjuna asked Krishna, “What is the difference between you and me, Krishna? You also eat, you also dance, you also speak, you also sleep—everything you do, I do too.” Krishna said, “Yes, Arjuna, that’s right. But the difference is this: I know, and you don’t know. I see the entire universe, one without a second. I know what is happening anywhere in the universe. I give an example. Suppose a tiny ant or mosquito bites your small toe. Immediately the whole body knows. Your hand will go there—not to your ear, but to the toe. That is an information technology, the transport of the jñānendriya, tvacā, the skin. It is a vibration that leads immediately to the brain center through Tvacā, the skin. The skin alone can do nothing; there are 72,000 different nerve networks in this body, like cables in a computer. Each nerve has its own function, its own values, and immediately makes you alert.” This is knowledge about the body. But Trikāla Darśī Gurudev—Trikāla Darśī Gurudev kā anubhava aparamparā—their experiences are beyond our imagination. Yet Gurudev can bless you, and you can receive it. There is an example. There was a great master, Paramahaṁsa Rāmakṛṣṇa. Swami Vivekananda, whom we know and who is known around the world, came and sat before him. Ramakrishna placed his hand on Vivekananda, and immediately Vivekananda went into samādhi and attained Parāvidyā. Did Ramakrishna place his hand only on Vivekananda, and on no one else? No, he held his hand on the heads of many. He held people’s arms while walking, when he was old. Why didn’t they get samādhi immediately? Because they were not prepared. Vastu—vastu means things. Pātra means the thought. You know, this is a pātra. Now you can pour milk, water, or juice into it if it is clean. If it is very dirty, we say, “First go and clean it, please.” So we disciples are this pātra. And Gurudev’s blessing of knowledge flows through his blessing if the pātra is clean. Thus, pātra means not only the vessel. Pātra means the disciple. Pātra means the child. Pātra or Supātra, no? Lakṣmīkānt, true? Kupātra or Supātra—you can say for your children or disciple. Kupātra is that spoiled one who doesn’t listen to you at all, but I can say furthermore: full of jealousy, doubts, anger, hate, and all kinds of bad habits—that is called Kupātra. And Supātra is that one whom everyone admires; everyone will tell Lakṣmīkānt, “Lakṣmīkānt, your Supātra son is so perfect, so good, so humble, so wise, so helpful, so kind.” That is a Supātra. So, this glory, these kinds of words can only be given to the Supātra or Kupātra. For Kupātra we say, “What a shame, your son was doing this, he broke that, he stole that.” That is not glory; that is blaming. So, it is said, sorry: “Aneka janma dhoye man ko, chitt aise ho to aise ho; Phāṭā de man viṣayon se, khaṭāī ho to aisī ho; Aur amar ho jis se miṭhāī ho to aisī ho.” Aneka janma dhoye man ko—many, many lives you have to clean your mind until you become pure. But it is said there is an oily spot; it is so deep that though you wash and clean and clean, it does not go away. So how do we wash those spots? That is antaḥkaraṇa śuddhi—mana, buddhi, citta, ahaṃkāra kī safāī—hari bhajan, humbleness, humbleness… Practice, practice, and change your behavior. We have so much ego. I am very kind to you, and everything is very good. And suddenly something is not in order; I will say, “Why did you bring this?” Okay. What is that? That was still some inner movement that is not acceptable. Our anger is like popcorn on a hot fan—it pops up. Ne bata hai? Vaishee hi—that kind of person immediately blames: “This was not good, that is not good.” Think over it a little bit. Titikṣā. Titikṣā. This is the sādhanā of Jñāna Yoga. Viveka, Vairāgya, Ṣaṭsampatti, and Mumukṣutva. Titikṣā is one principle of Ṣaṭsampatti. Sampatti means the treasure, the richness—the inner treasure, Ṣaṭsampatti. Titikṣā means to endure. Endure the situations. … Purījī, Purījī … “Little move away, little move away. No. Tell thyself, I do not have to stay in this bus lifelong with them. Very soon, in a few minutes, I will get off the bus.” So, enduring is the first step to receive that knowledge, what we call Parāvidyā. So, Parāvidyā is in you, but it can be opened through the blessing. When rain falls on a mountain, it flows down. When rain falls, it does not remain on the peak of the mountain. Why does water go down? Because there is a valley, a lake, a depth—and depth means surrendering. Humbleness, kindness—they are the knowledge, they are the love, they are the wisdom, they are the vidyā. Everything flows there. So, Vijñānamaya Kośa is that which leads us to Brahmajñāna. If you have Brahmajñāna, if you have achieved Parāvidyā, still you have to be careful. Don’t think, “Now I am God and I can do everything—no Guru, nothing, no, no, no.” There is a very nice story that Nepalis told me from here. The highest lake in the world is here in the Annapurna range somewhere, and that lake is known as Tilicho Lake. One Mahātma of India, Murārī Bāpu, is well known around the world. He is a great scholar of the Rāmāyaṇa. When he reads the Rāmāyaṇa or gives a lecture on it, thousands of people come from far distances. In his words, Sarasvatī herself is speaking; on his tongue is Sarasvatī. Kaṇṭhakamala meṁ Sarasvatī—he is Kaṇṭhakamala in Viśuddhi Cakra. In Hṛdayākāśa, the Jñāna Jyoti, that is called the Siddhi. And siddhi in speaking words: when you speak, everyone’s attention is on that person. So once he decided to come here with his many bhaktas and read the Rāmāyaṇa at Tilicho Lake. Why Tilicho Lake? Many people, even Nepalese, do not know the story. Nepalese originally came from India, most of them from the side of Banaras. It is a long story that I will tell you later. They all moved from India far into the mountains, traveling to this range in Tibet and that way. Murārī Bāpu said, “The story which I heard here…” People told him, “This lake is so beautiful and clean, and they say there are some birds. If one leaf of grass or a tree falls into the lake, immediately a bird rushes, flies, and takes the leaf out.” You can go and see there. Now we are talking about Vijñānamaya Kośa—I haven’t forgotten the subject! There were many birds, and there was one bird that was dark black. All the birds would sit together in the evening, in the daytime, and in the morning, talking about life. Don’t think that only humans talk about life, or that only humans are interested in their food. Birds and animals also take part. Their talk was about happiness and sorrow. The birds were discussing the happiness and unhappiness of life. But once, tears began to fall from the crow’s eyes. All the birds began to cry and asked, “What happened? What is it?” He said, “My dear ones, I am sad. From our conversation, a memory from my past awoke in me.” He said, what? He said, “I was a disciple, a ṛṣi, of the great saint Lomaśa Ṛṣi.” I have told you many times the story of Lomaśa Ṛṣi, where Bhagavān Rāma sent a ring with Hanumānjī to go to the Himalaya and give it to Lomaśa Ṛṣi. That is a story for another time. “I attained Brahmajñāna, what you call Parāvidyā. My ego arose, and I thought I too could speak, that I knew everything. I spoke against, or criticized, my master. Lomaśa Ṛṣi came to know and said to this ṛṣi—whose name I have forgotten—‘You disobeyed your master, and you broke the discipline, the principle of your disciple-master relationship. You will become a crow.’ So he died and became a crow. But again, Lomaśa Ṛṣi said, ‘There again you will get this knowledge back through satsaṅg.’” So the words they were sharing were like a satsaṅg. The crow began to remember all his past life, and Parāvidyā returned to him. Suddenly he began to speak in such a way that even the goddesses—Brahmā, Viṣṇu, Śiva, Nārada—all used to go to that mountain range and sit and listen to the satsaṅg of that crow. His name was Kākabhuśuṇḍi. The entire knowledge of the Rāmāyaṇa’s composition was developed by Kākabhuśuṇḍi. And so this Tilicho Lake is so clean, pure, like the tears… Thus, you may have Parāvidyā, but you still have to remain in that discipline of your masters, through whom it was given. Don’t think, “Oh, I practiced, I did hard sādhanā; it is my right to have this knowledge.” Okay, you will have it, but it will be helpless; it will not help you with anything. Therefore, Mahāprabhujī said in one of the bhajans: “Gurudev binā karaj na yā sare, Koṭī upāya kare koī cāhe, Koṭī upāya kare, Guru jayā sare.” Dīp Nārāyaṇ Bhagavān kī jai! Without Gurudev, you will not be successful. “Koṭi upāya kare koī chāhā”—you can practice thousands of techniques, many things, but you cannot cross this ocean of ignorance. There is the blessing of Gurudev. So Kākabhuśuṇḍi began to give satsaṅg, and the satsaṅg became very famous. And that is why all these black crows—you can wash them even with the best Āyurveda shampoo, but they will not become white. And that is why they criticize the whole day: “kwa, kwa, kwa!” They fly everywhere—the most nasty bird, people say, are the crows. So those who disobey the Gurudeva, who disobey their path and their knowledge, will be like this. There is another example. It is not that I am inventing it; it comes from ancient legends. You have heard, read, and seen in the Mahābhārata story—the war between the Pāṇḍavas and Kauravas. One of the heroes on the Kauravas’ side was the mighty Karṇa. Karṇa went to receive a blessing from his Gurudev Parśurāma. But Parśurāma said he would give this knowledge, this vidyā, only to those of the Brahmin family, not to Kṣatriyas—because they might not follow the discipline. Karṇa went there anyway and served his master greatly, day and night he performed Guru Sevā. Parśurāmajī was very happy and gave him the blessings and the special knowledge. (Bandh kardo telephone—close it.) One day at lunchtime, Parśurāmajī felt a little tired and wanted to lie down. Karṇa sat there and said, “Gurudev, please put your head on my thigh and rest.” There was no pillow. Parśurāmajī rested his head on Karṇa’s thigh. Now comes the parīkṣā—whatever happens is our test. Parikṣā, you know what is parikṣā? Test. You never know when in your life the final test comes. Karṇa, the Gurubhakta, was sitting very comfortably, relaxed, and taking care not to move his thigh, because that would disturb Gurudev’s rest. A big wasp came and sat on his thigh, near where Parśurāma’s head rested. (You know the mighty Parśurāma—even in the Rāmāyaṇa, when Rāma broke the Gāṇḍīva dhanuṣ, that bow belonged to Parśurāma, and he was very angry. I will tell these stories later.) Now, this wasp bit Karṇa’s thigh, again and again, drinking blood, going deep into the flesh, causing great pain. Karṇa was sitting there, sweating from the pain, but he did not move his thigh even one millimeter. Endure the pain. Endure the pain. Titikṣā. If we were sitting, and Gurudev or anyone was resting his head on our thigh, and a small mosquito caused a tickle, we would say, “Oh, mosquito!” and fail the test. Now, Karṇa had come to receive the Dhanurvidyā, the knowledge of archery, so that he could be better than Arjuna and anyone else. Parśurāma had the blessing to give it. He gave him blessings. Because Karṇa had said, “I am a Brahmin.” Parśurāma was sleeping, but he smelled blood—blood was flowing from Karṇa’s thigh. Karṇa sat there, sweating from the pain, enduring—titikṣā. Parśurāmajī smelled the blood and woke up. “Karṇa, there is blood somewhere.” He replied, “Yes, Gurudev, it is a wasp.” But Parśurāma got up and said, “You are not a Brahmin. You must be a Kṣatriya. Why did you lie to me? This vidyā you have received will be with you, but on the day when you need this knowledge most, you will fail. That will be the end of your life.” And you see in the Mahābhārata, on the day when his arrows were needed desperately, he fell; the knowledge left him, and he died. You know all the Nepalese stories. So, when the time comes, as Gurudev said, Mahāprabhujī and Gurujī said: “Chand tale, suraj tale, Mahāpuruṣa kī vacana kabhī na tale.” The Guru’s words are a blessing. The blessing of the mother, the blessing of the father, the blessing of friends, brothers, sisters, husband, wife—all blessings will be fruitful. But the day you step away from your principle, that one can curse you. And then again, the current felt it. So, Vijñānamaya Kośa: from the part of Vijñānamaya Kośa, Parāvidyā will go with you until you enter into Brahman. In the next life it will again awaken you. But do not misuse it. Do not fall into ego. You know a little bit how to talk, and you think you are now the master? Oh my God! To be the master is a long, long way. You and I, we are small disciples like this. We have to grow—I don’t know—like the peak of the Himalaya. Therefore, clean, clean, clean. Humbleness, humbleness, humbleness. Vijñānamaya Kośa is a big subject. Let’s come back to this subject tomorrow, and we will speak again. Today, I wish you all the best. Think it over, my dear. That is called thankfulness. When thankfulness is gone, then again the darkness. Therefore, it is it. Beautiful bhajan: Siddha Purījī, Siddha Purījī… Siddha Purījī Bhagavān Kī Jai, Diviśvara Mahādeva Kī Jai. So, all the best, and see you tomorrow, same time with the webcast. God bless you. Hari Om. Nāhaṁ karatā, Prabhu Dīp karatā, Mahāprabhujī Dīp karatā he kevalam.