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Deep Nārāyaṇa Bhagavān Kī, Devpurījī Mahādeva Kī, Dharmasamrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī, Sanātana Dharma Kī Jaya. Blessings to you, dear spiritual seekers. The technology is always playing with us. We have been waiting for half an hour again to have 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: prāṇamaya kośa, annamaya 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, the knowledge: Aparāvidyā and Parāvidyā. Aparāvidyā is more directed to this material world, which is also not bad; it is also very good. We need that knowledge, and it is human knowledge and abilities that have brought us so far in technology. This knowledge is very important for certain comforts, certain facilities, and we humans have made research and science. Science has already 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 or discipline to achieve that highest knowledge. Still, aparāvidyā has brought a lot of things. If you look at medical science, all the equipment remains for research, remains for development, and remains to help every creature. It is not only for humans, but also the subject of Aparāvidyā. Now you can find out if you have the glimpse of the Parāvidyā or not. Parāvidyā awakes in your heart, in the Anāhada Cakra. Read the Hidden Powers in Humans, Cakras and Kuṇḍalinī, and read the Anāhada Cakra, the heart center. In the Anāhata Chakra, there is the seed of Parāvidyā that awakens if your Antaḥkaraṇa is pure. Antaḥkaraṇa: manas, buddhi, citta, ahaṅkāra. Now, there are a few holy books. There is much spiritual literature spoken or written by great saints. Everyone can think that they would also like to write a holy book; they will also write something philosophical, that kind of knowledge which humanity still has not received. Yet those who wrote the beautiful ślokas in Sanskrit, those who wrote the holy scriptures in different languages, produced works 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 among the oldest, or the first, scriptures. Many people try to change them, but they cannot. Yes, people can give commentary, and then you can see the level of the parāvidyā of the person, how it is changing or how they are giving the commentary. Because those ślokas, mantras, the words need also parāvidyā to understand and then explain. It is not a translation from language to language. To translate the knowledge given by those great saints who had parāvidyā, to translate their words, 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. Yet in English—I am speaking now in English—there is no word for mind, the mana. Similarly, there are also no words about prāṇa. Some speak about oxygen, some speak about energy, but still prāṇa is not translated. Prāṇa is the prāṇa, and that you can understand if you have parāvidyā, the knowledge of Parāvidyā. Similarly, in yoga we have the word called nāḍīs. Now, these nāḍīs are literally translated as nerves, but nerves are not the nāḍīs. Nāḍīs, according to this Sanskrit literature, have completely different meanings. 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, yet 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, and is 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. Yet, still, the language needs another language, and then a second. For that, you should have feeling in the heart, in the 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 documents. That is okay. But still, you are not the one who can translate or convey your inner feelings. So, śabdārtha—śabda means the word. Artha, here artha means the meaning. There is in Rāja Yoga also, and it is said: Dharma, Artha, Kāma, Mokṣa. So, Artha is different; it is wealth, the material meaning. But here, artha means the meanings of 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 Bhāvārtha. Bhāva means those feelings, that right feeling, that right knowledge that you feel inside, which you can give to others when you are speaking, when you translate from word to word. Śabdārtha, Bhāvārtha—these two are very important. And alongside the Bhāvārtha, there is also Jñānārtha. Jñāna means knowledge. Now, what is researched—from that you have to give more research out of it. How do you utilize that? Therefore, Vigyanamaya Kośa—Vigyāna itself is the word that means "the science," and Kośa is the sheath, or the part, or the abilities—so I have to use more words. It means this knowledge is awakened in someone: Parāvidyā. And when Parāvidyā comes from the Anāhata Cakra, immediately your intellect coordinates with that truth and begins to search in the dictionary of your intellect, where this essence is hidden. There, automatically your intellect gives rise to viveka. Viveka has more fine qualities that you cannot get through your intellect. Intellect is sometimes 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 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 Brahman, and all this 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 about which soap you should take, and which scissors you should take to cut your 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 this is a culture of Kṛṣṇa. The world has given—Croatia has given the world something beautiful that everyone is hanging in front of the neck, the Croatian color. This is a symbol. I am proud of Croatia. So tie, kravate, karat, this is a kravate. The name "tie" is changed, easy for people. "Tie" means to tie it here. But the correct translation is correct because this is a Croatian inventor, or from Croatia, who began the tradition. So, what I want to tell you is that already our attention, our feelings, and our concentration lead us to the outer world. Even nowadays, people who are meditating in the morning and chanting mantras are thinking, "How will my day be? What will I do after the practice? I hope I am not late. Oh God, my toaster doesn’t function." That’s 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 Saṁsāra. And worldly, word by word, śabdārtha, saṁsāra, we only translated as "the world." This world, that’s all. But the word "world" does not have the same meaning as "saṃsāra." And there we are stuck. So now, śabdārtha, you did it. You translated word to word; it means something like that. But bhāvārtha is not there. Bhāvārtha is not there, and you have to give the definition, because there are two: saṃsāra, and this saṃsāra here means that which is changeable. Sara, Sara 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 one, but it serves 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 want to tell someone that I will arrive by bus tomorrow at 9 o’clock, that’s all. This is only a few seconds; this word will need. But then we are talking already five minutes or something like this. If these five minutes we use for our prayers, for our mantras, or to know, as Jñāna Yoga says, viveka—satya-asatya kā nyārā-nyārā, is sansār mein kyā sār hai? Ye asar hai, sār nahī̃ hai. Sār means the sense, and asar means senseless. It supports, it is good, but limited. What is limited? There is a limitation that is not reality. Our body, our mind, our emotions, our thinking, everything is limited. But we did not come here again to come on 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 worldly problems and inner problems. Now, many of you are experts because you have the aparāvidyā to solve the problems. Puri Jī, Puri Jī... Puri, 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 you are still disbalanced and disturbed within yourself. Therefore, Bhagavān Kṛṣṇa said, "A yogī is like a turtle, who can withdraw the limbs at any time or can become extroverted at any time." Yogī’s 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, when parāvidyā 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’s a very intellectual person. But this person, intellectual, it means, now he didn’t interfere, he gave only a lecture, and went outside again. One begins to think, "Now I know everything. Now I don’t 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 vocal cords are in such harmony, like Gurujī said, like you put pearls through a silk thread. It goes so gently, softly through. Otherwise, there are knots, and you have to put it like this, you know? Then it all is in this harmony. There is no tune that is proper. So every word is chosen and placed in that poetry or in bhajans in such a way that for those who are listening, it is pleasant; for those who are singing, it is pleasant; and the parāvidyā is awakened in the heart, and those who are playing receive more benefit in joys. Because through those words of the perfect one who has parāvidyā—it doesn’t 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 a beautiful concert, people pay for a certain place for the seats. And listen so beautifully. Now you think also you can go and derogate, no? Like this. It’s not like that. It has feelings. So music, the artist is connected to the parāvidyā who is playing the instrument. 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—the instrument is like a holy one. Every tune, what comes, the sound, resonance is like a nāda. 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 did not play, did not paint, and 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 had discovered within themselves and what they would like to give to 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 don’t need Gurudev. I don’t need this; I will teach." Then, it is like this: you have only the body; the soul is gone. That’s it. The soul is gone. So, that is not within, that’s not with you. So, the specialty of yoga and daily life is that parāvidyā is to be preserved. 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 sent from those great saints who had parāvidyā. Maybe Kabīr Dās, or Sūr Dās, or Tulsī Dās, or Mīrā Bāī, or Śaṅkarācārya, Lalanandjī, or Mahāprabhujī, or Śivānandjī, or Holy Gurujī. We can count millions. Don’t think there was nothing. Millions of great saints. And they renounced their life. As much as you renounce, that much you get the parāvidyā, the light. As much as you try to collect from the outer world, 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 Swāmī Madhavānandajī, Swāmijī, enter the kingdom of the Lord through the gate of sacrifice. What are you able to sacrifice in your life? What can you sacrifice? Very hard to sacrifice, so we have to come to that parā vidyā, 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 pyāra, sādhana cāra karo jīna se hove." Robert, come in. Everybody, come in. "Satu māra sādhana." 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. He Kavirāro Purī Purī. 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. Bolo Bhajan.