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Blessed Self, dear spiritual seekers, The technique is always playing with us. We have been waiting for half an hour again for a better email or internet connection, and that is why we are late. Sorry for that. But what to do? When you are depending on this old technology, sometimes it is like this. Thank you for your understanding, and bless you. Our subject is about the kośas: the annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. We are still at the vijñānamaya kośa. We can benefit our vijñānamaya kośa from both kinds of vidyā, of knowledge: aparāvidyā and parāvidyā. Aparāvidyā is more directed to this material world, which is also not bad; it is also very good. We need the knowledge, and it is the human knowledge and abilities that have brought us so far in technology. This knowledge is very important for certain comforts, certain facilities, and we, the humans, made the research and science. Science has been spoken about for a long time in yoga and in Vedānta, and the subject of the kośas is science. Yoga is a science, but people do not have enough feeling, discipline, or things to achieve that highest knowledge. But still, the aparāvidyā has brought a lot of things. If you look at medical science, all the equipment, it is immense research, immense development, immense help to every creature. It is not only for the humans, but the subject of parāvidyā. Parāvidyā, now you can find out if you have the glimpse of the parāvidyā or not. Parāvidyā, which awakes in your heart, Anāhata Cakra, reads the hidden powers in humans, chakras and kuṇḍalinī, and reads the Anāhata Cakra, the heart center. In the Anāhata Cakra, there is the seed of pravṛtti that awakes if your antaḥkaraṇa is pure. Antaḥkaraṇa: manas, buddhi, citta, ahaṅkāra. Now, there are a few holy books. There are many spiritual literatures. It is spoken or written by great saints. Now, everyone can think that they would also like to write a holy book. They will also write something philosophical, that kind of knowledge which humans still have not got. So those who wrote the beautiful ślokas in Sanskrit, those who wrote the holy scriptures in different languages, which are so perfect that no one can change them. For example, the mantras in the Upaniṣads. Many people try to change them, but you cannot, because it is such a perfect thing. Let us see the Vedas, which are one of the oldest or the first scriptures. Many people try to change, but they cannot. Yes, people can give the commentary, and then you can see the level of the parāvidyā of the person, how it is changing or giving the commentary. Because those ślokas, mantras, and words also need parāvidyā to understand and then explain. It is not a translation from language to language. To translate the knowledge which is given by those great saints who had the parāvidyā, their words to translate, you need three things. First, you have to understand the language, and then translate that word into the language in which you want to translate, to understand how this word will be accepted according to your culture or your education system, so that humans will understand. Not only word to word, but words have different meanings. And there are certain words which you cannot translate. For example, mana, we only translate it as the mind. But in the Vedas, it is said that mana is not only the mind. But in English, I am talking now in English, there is no word about mind, the mana. Similarly, there is also no word about prāṇa. Some speak about oxygen, some speak about energy, but still the prāṇa is not translated. Prāṇa is the prāṇa, and that you can understand if you have the parāvidyā, the knowledge of the parāvidyā. Similarly, in yoga, we have the word called nāḍīs. Now, these nāḍīs are literally translated as nerves, but nerves are not the nāḍīs. Nāḍī, according to this Sanskrit literature, has a completely different meaning. So this you cannot translate. You have to understand. It is said that a person who cannot speak but eats something sweet cannot express what the sweet is, but it is sweet; the person knows it is sweet. It is said that you eat butter or ghee many times. Ghee is the best part of the butter. It is tasty, smells good, very good, but still, though you can speak, you cannot express the taste of the butter, the ghee. Similarly, to understand only the word is not enough. But let us say still, the language needs another language, and then, second, for that you should have feeling in the heart, in Anāhata Cakra, and you should have feelings in your buddhi, in your viveka. Just dry translation is not enough. What we call, you study a particular language, you get a diploma, and now you are qualified to translate the documents. That is okay. But still, you are not that one who can translate or give your feelings inside. So śabdārtha: śabda means the word, artha here means the meaning. In Rāja Yoga also, it is said: dharma, artha, kāma, mokṣa. So there is artha, which is different; it is the wealth, the material meaning. But here, artha means the meanings of the particular things. So what I tell, how you will translate, that is called śabdārtha. But śabdārtha is not enough. Within the śabdārtha, there should be called the bhāvārtha. Bhāva means those feelings, that right knowledge, that which you feel inside, that you can give to others when you are speaking. When you translate from word to word, śabdārtha, bhāvārtha. These two are very important, and between the bhāvārtha, there is also jñānārtha. Jñāna means the knowledge. Now, what is researched, from that you have to give more research out of it. How you utilize that, and therefore, vijñānamaya kośa—the jñāna itself, the word means the science, and kośa is the quarter or the part or the abilities. So, I have to use more words. It means this knowledge awoken in someone, parāvidyā. And parāvidyā that comes from Anāhata Cakra, immediately your intellect coordinates with that truth and begins to search in your dictionary of your intellect, where is this essence hidden. There, automatically your intellect gives rise to viveka. Viveka has more fine qualities that you cannot get through your intellect. Intellect sometimes is lazy. You said, "Okay, it is something like that. What?" We can write, okay, if not this, then something like that is okay. There is no compromise. There is no compromise in quality. There is no tolerance in the quality. Similarly, in that knowledge, there is no compromise, there is no tolerance, okay, this or that. One said that viveka is like you have a piece of cheese and a knife that goes through to cut the cheese, one part on this side and one part on that side. So viveka is a very fine, like a surgery knife that divides, and that division is finally called "Brahma Satya, Jagat Mithyā." That truth, finally it comes to the Brahma, and this all is the Mithyā. The great person said, our Gurujī said, and many others, now in this part of the Kali Yuga, in this modern civilization, mostly humans are directed to the outer world. When you get up in the morning, you begin to think about your life situation, your existence, everything, the outer world. When you go to the bathroom, you are thinking, "Which soap should I take? Which scissors should I take to cut my hair?" Already, there begins which is the cold water, hot water tap. Now, which kind of dress do you want to have? Which color? Today this, that. The man begins to make the tie. The tie, you know, so tie is a culture of Croatia. The world has given, Croatia has given the world something beautiful that everyone is hanging in the front of the neck, the Croatian color. That is a symbol; I am proud of Croatia. So tie, kravate, no? Kravata, this is a kravata. The name "tie" is changed, easy for people. "Tie" means to tie it here, but the correct translation and correct is because this is a Croatian inventor, or from Croatia, began the tradition. So, what I want to tell is, already our attention, our feelings, our concentration lead us to the outer world. Even nowadays, people who are meditating in the morning and making mantra, but they are thinking, "Now, how will my day be? What will I do after the practice? I hope I am not late. Oh God, my toaster does not function." That is it. Or someone who is drinking coffee, today I forgot to have my coffee filter, yesterday was the last one. So we are too much directed to the outer world, and the outer world is called saṃsāra in our Sanskrit language, also in Hindi language, we call it saṃsāra. And worldly, word by word, śabdārtha, saṃsāra, we only translated the world, this world, that is all. But the word "world" does not have that meaning as "saṃsāra," and there we are stuck. So now, śabdārtha, you did it. You translated words to word. It means something like that, but bhāvārtha is not there. Bhāvārtha is not there, and you have to give the definition word by word, because there are two: saṃsāra. And this saṃsāra here means that which is changeable. Sāra, sāra means the essence. So this world is essenceless. It has no sense. For your parāvidyā, for your higher achievement, whatever collection you are doing, whatever you are collecting, anything, I am not against anything. I also have this telephone now. Everybody has. But it deserves me. This is technology, but still there is no sense in it for my spiritual development. This telephone made a great support for humans, for communication, this, that, this. But one wise man said, "No, this telephone has directed human attention to the world again. We have to go antarmukhī, inverted, to our inner development." So when we only want to tell someone that I will arrive by bus tomorrow at 9 o’clock, that is all, this is only a few seconds this world will need. But then we are talking about only five minutes or like this. If we use these five minutes for our prayers, for our mantras, or to know, as Jñāna Yoga says, viveka, satya asatya kā nirṇaya nirṇaya. Is saṃsār mein kyā sār hai? Yeh asār hai, sār nahīṁ hai. Sār means the sense, and asār means senseless. It supports. It is good, but limited. And what is limited? There is a limitation that is not reality. Our body, our mind, our emotion, our thinking, everything is limited. But we did not come here again to come in the same path, to be involved in this. Therefore, when we are too much concentrated or directed to the outer world, we neglect our inner world. Now, many problems are there, many, both the worldly problems and inner problems. Now, many of you are experts because you have the aparāvidyā to solve the problems. Internet, you solve the problems. They were telephoning for half an hour to the server to please do this and that, and that is solving the problem. But now the people have the problem to solve inner problems. How to solve the inner problem? You may call it psychic, you may call it psychological, intellectual, emotional, any. Which server are you going to telephone to solve your inner problem? And even if you ask someone, they will say, "Okay, but what is the cause? Why?" Then you say, "Well, my friend left me." They say, "Okay, this is not a solution." And if your friend or someone left you, it does not mean that your life is finished. It means that still you are imbalanced and disturbed within yourself. Therefore, Bhagavān Kṛṣṇa said, "A yogī is like a turtle, which can withdraw its limbs at any time, or can become extroverted at any time." Yogīs, vṛtti is both sides. As long as you are praying, meditating, doing mantras, kriyās, sādhanās, you are one with thyself. And then you come to the outer world, then you are perfect, active, everything. But even we have no ability to have a connection to ourself. I am unhappy inwardly. What is that? Did you ever ask yourself inside, "What is unhappy?" Only we know the śabdārtha. Only we know the translation of the word. But what is there unhappy? So saṃsāra is the unhappy. When you concentrate on the saṃsāra, then it is unhappy. But if you get in touch with thyself, thy ātmā, then you will say, "Jagat mithyā," it is a mortal world, it is changeable, everything is changing, changing, but what should not change is your inner feelings. What should not change? Your beautiful inner relations. What you should not change is your inner path, for which God gave us this beautiful human life. So, parāvidyā, when it comes, then you become one of the best wise persons, a positive person. That time, you filter everything away, and pure quality comes. Sometimes a little glimpse of the parāvidyā awakes in us. At that time, our intellect, what we call, oh, that is a very intellectual person. But this person, intellectually, it means, now he did not interfere; he gave only a lecture and went again outside. One begins to think, "Now I know everything. Now I do not need anyone." What is that? Who said? That is the ego. And when the ego comes, then the ego would like to survive and become stronger. And at that time, negative thoughts come and begin to work as a destructive force. It means you lost again the first glimpse of the parāvidyā. So when the wise one will write and the wise one will speak, it is beautiful, the poem or bhajans or ślokas, the words. Hari Gurujī said to me one day, "Bhajans should be written in such a way that is very comfortable for a singer, for the artist to sing as a vocal and instrumental." Then the instruments and your vocals are in such harmony, like Gurujī said, like you put the pearls through the silk thread. It goes so gently, soft through. Otherwise, there are knots, and you have to put it like this, you know? Then all is in disharmony; there is no tune properly. So every word is chosen and put in that poetry or in bhajans in such a way that for those who are listening, it is pleasant, and for those who are singing, it is pleasant, and the parāvidyā is awakened in the heart. Playing has more benefits and enjoyment. Because through those words of the perfect one who has parāvidyā, does not matter if he or she, their words will give the listeners ānanda. And that ānanda, for that we are traveling thousands of kilometers to listen. When there is an opera, for example, or one beautiful concert, people pay for certain seats and listen so beautifully. Now you think also you can go and delegate, no? Like this. It is not like that. It has feelings. So music, the artist is connected to the parāvidyā, who is playing the instruments. Now, the instrument is talking with you. The instrument is awakening those feelings of that parāvidyā within you. But many times, even the player of a particular instrument is not aware of that. And many are there for them. Instrument is like a holy. Every tune that comes, the sound, the resonance, is like a nāda, nāda rūpa para brahma. That person will develop more and more. Some are doing it only for the profession. It is not like that. Therefore, in the world, in the past, many, many great artists throughout the whole world, they did not play, they did not paint, they did not write for the money. And if you see many artists in the past, they were poor. But they were one with their art. They were one with their talents. That was a parāvidyā because they realized. They knew what they discovered within themselves and what they would like to give the world. As soon as the selfishness goes in, the quality goes down. Similarly, you are all yoga teachers, and especially the yoga and daily life teachers. They have these qualities and this love for teaching yoga and daily life, as pure as it is. Many said, "Okay, I made a course, I practiced five years, I passed my teacher trainings, and now I do not need Gurudev, I do not need this; I will teach." Then it is like this, that you have only the body; the soul is gone. That is it. The soul is gone. So that is not within, that is not with you. So the specialty of the yoga and the life is that parāvidyā, to preserve. And we always try to renew this through our satsaṅgs. There are many different paths, different schools, but the exclusive chapter which we have is that called satsaṅg. And satsaṅg is the words saying from those great saints who had parāvidyā, maybe Kabīr Dās, or Sūr Dās, or Tulsī Dās, or Mīrābāī, or Śaṅkarācārya, Lalanandjī, or Mahāprabhujī, or Śivānandjī, or Holy Gurujī. We can count millions. Do not think there was nothing. Millions of great saints renounced their lives. As much as you renounce, that much you get the parāvidyā, the light. As much as you try to collect from the outer world, then it is like a cover on it, āvaraṇa, and āvaraṇa means like a cover, like a fog. Renounce, and therefore, Holy Gurujī often used to say, our Satguru Dev Swami Madhavānandjī, enter the kingdom of the Lord through the gate of sacrifice. What are you able to sacrifice in your life? What can you sacrifice? It is very hard to sacrifice. So, we have to come to that parāvidyā knowledge in the heart. Then automatically the viveka will awake within us. And therefore, Holī Gurujī speaks in one beautiful bhajan: "Sādhana cāra karo, Hari pyārā, sādhana cāra karo. Jin se hove Robert, come in. Everybody, come in." Mokṣa tumhārā sādhanā. Can you move a little, friend? Except camera people. There is a wooden bench, and there is a grandmother who is standing near the door. Ask her to sit there. She cannot sit on the ground. In Phoolpurī, there is a wooden bank, and this old lady is standing at the door. She should sit there. Sādhana, sādhana... O Hari Pyārā, sādhanā chārā, karo Hari Pyārā, se ho mokṣa tumhārā, se ho mokṣa tumhārā, sādhanā chārā, O Hari Pyārā, sādhanā chārā, karo Hari Pyārā. Sampati dharo Nandayā para, Jinn se Nandayā para. Sādhanācāra karo, Sādhanācāra karo. Hari Mokṣa tumhārā, Jinn se ho Mokṣa tumhārā. Sādhanā cara, sādhanā cara, karo Hari pyārā dham sarada, aur uparama samā, unvichāra sādhanā cara, karo Hari pyārā. Sādhanā se hove mokṣa tumhā, jin se hove mokṣa tumhārā. Chara karo hari pyāra, chota sādhan he mokṣa kī īśā, gā dukh chūṭ kārā kā vā ho, sādhan chārā karo hari, sādhan chārā karo hari. Satuma jinse ho tumhārā sādhanacāra karo, pyāra sādhanacāra karo. Sādhan kāṁ jānako jī koī sādhan kare, jan koī hove haṁsa yoddhā, tabaī haṁsa yoddhā sādhan. Cha kari pyaara, sadhan cha karo, Hari nase hove moksha tumhara. Sadhanachara karo, Hari pyaara, Ujhe Bhagwan Deepanarayana kahe, "Sadhanachara." Nanji kahe, "Sadhanachara." Chara rohari pyara ho, mokṣa tumhārā. So tomorrow we will come to the Ānandamaya Kośa. So you are welcome, and now welcome to listen to bhajans and satsaṅg. Hari Om. All the best. And we are in the satsaṅg here. Enjoy. Both the bhajans, continue. You can make that light. Satsaṅg Dijo Kirpām, Satsaṅg Dijo Śrī Dīpadāyī Nijo Prabhu Dīpadāyal, Yara Jaiso Saverāgya Ānandahai, Abhyās Saverāgya Akhaṇḍahai, Mera Avichal Ki Jo, Oye mere yāvī chal kī jo Śrī Dīpa, Arāja. Sun li jo Prabhu Dīpā, lay ārājā sun li jo. Pāmo’ye satsaṅg dī jho, kar mo’ye satsaṅg dī jho, Śrī Deep. Rāyā Rājā Sūnā Līp Prabhudīp Dayāl Rājā Sūnā Pajyotī Yor Mein Pragat Rahe Dīpā Jodī Ghaṭ Mein Pragat Rahe Derā Merā Dūrakār Lījo Bharam Dūrakār Lījo Śrī Dīpā Dayāl Harāj. Dijo Karam Sangh Di Jo Shri Di Padayal Ya Sun Li Jo Prabhu Di Padayal Brahma Rama Sukhara. Sikh Svaguṇa Brahma Parama Sukhara Neno Me Nath Vasi Jo Me Neno Me Natavasi Jo Śrī Dīpadāya Layarāja Sunali Saṅgh Dī Jokar Satsaṅg dī jo śrī dīpadāyā, layārāja sunālī Prabhu dī padāyā. Arj śun lī jo svāsa o svāsa, mere ākāśu merā nā. Ran har lī jo malvī yāv, ran har lī. Śrī dīpa dayāl arj śun lī jo Prabhu dīpa dayāl. Kṛpāmoye satsaṅgadhāra, Kṛpāmoye satsaṅgadhāra. Bhadāyālayarājasuna, Prabhudhipadāyalarājasuna. Śubhacarno me janatalarāyaśubhacāra. Sunali Prabhudeep Dayal Arjas Das Hum Ho Ke Dasan Ke Das Hum Shri Deepadayal, Arjan Sunalijo, Prabhu Deepadayal, Arjan Sunalijo, Apapadaro sapna nivṛtti kari jo Vṛṣabha sapna nivṛtti kari. Śrī Dīp Dayāl Arj Sun Dayāl Arj Sun lījo. Pāmoye yakta saṅg dījo. Karkī pāamoye padāyal araj sunal, Pravdī padāyal araj sunalī. Smerā kām nahīṁ hove, Svā smerā kām nahīṁ hove. Pūkar sunī, din durbal kī pūkar sunī, Dīpadāyal arj sunā, Prabhudīpadāyal arj sunā, Satsaṅg dīpadāyal arj sunā, Prabhudīpadāyal arj sunā. God bless you, God bless you,... God bless you. Prabhudeep Dayal Arj, Prabhudeep Dayal Rājā sun lījo pravadīp layā, rājā sun lījo. Nand mange charanokhi bhakti, sāvananjī mange charanokhi bhakti. Harīdās rakhi jo mājanam, Harīdās rakhi. Śrī Dīpadāyal ārajasunā, Śrī Dīpadāyal ārajasunā... Bhagavān Kī Jai. It is a little difficult to sing. Either you sing. No, it is but one word. Or only. Or that is it. Very good. So, how are you everybody today? Good. So, all our dear brothers and sisters, all the best. And we will come tomorrow again with the webcast. Have a nice evening. Have a nice good night. And to those who have morning, a very good morning to you. Deep Nārāyaṇ Bhagavān Kī Jai, Devīśvara Mahādeva Kī Jai, Sadguru Svāmī Madhavān Jī Bhagavān Kī Jai.