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Part 1: Prakāśa Puñja and the Ocean of Immortality: A Discourse on the Kośas and Karma Yoga You just heard a bhajan: “Prakāś puñjā Amṛta ke sāgara Śrī Dīpa Harī Mahādhānī hai.” Prakāśa puñja — Prakāśa is the vijñānamaya kośa. Prakāśa is the light, the light that is the source of every light. Prakāśa puñja. Amṛta ke Sāgara — after that comes the Ānandamaya Kośa. The Ānandamaya Kośa is turned in both directions: toward the Bhautika Jagata, this material world, and toward the beyond. Though the Ānandamaya Kośa is of Sattva Guṇa — pure Sattva Guṇa on account of its happiness or bliss — within it, the Śakti is called Bhoga Śakti, the capacity to experience and enjoy pleasure. This directs in both ways. When the Vijñānamaya Kośa is filled with the Prakāśa Puñja, at that time the Ānandamaya Kośa, which is Sattva Guṇa, becomes the ocean of nectar: Amṛta ke Sāgara. Sāgara means the ocean. “Share viśva meṅ goñj rahī hai Prabhu kī amar kahānī aur bānī.” In the whole world resounds the resonance of that divine realm from Satyaloka. At the time when we realise that Amṛta Sāgara — Paramānanda — the Jīvātmā, our individual self, is fluttering, swimming, and abiding in Paramānanda. Paramānanda is the ultimate, the final state of the Jīvātmā, where the Jīvātmā feels free and happy, because the Jīvātmā is immortal. Amṛta is immortality. When the Vijñānamaya Kośa turns into Prakāśa Puñja — Satya Prakāśa, the Satya itself — then the Ānandamaya Kośa becomes Amṛta Sāgara. Many of you bear the name Amṛtsāgar. If your name is Amṛtsāgar, then your duty, your obligation, your dharma is to spread that Amṛta, that immortality. In Amṛta Sāgara, where the Jīvātmā bathes, all karmas are cleansed; it becomes pure. At that time the sādhaka, the practitioner, the aspirant experiences: “amṛta sāgara se badala āye.” “Badala” means clouds. We know that all clouds arise from the ocean or from a lake, from water. Similarly, from that Ānandamaya Kośa which connects to the Amṛta Tattva, “Badala” then means your vṛttis, your thoughts, your actions, your worlds. “Amṛt Sāgar se badal āyī aur baras rahī amṛt bānī.” So, just as rain falls from clouds, similarly, from your Vijñānamaya Kośa as well as from your Ānandamaya Kośa, this Jīvātmā — which is close to the Ātmā — is where happiness, clarity, joy and everything are. Sometimes practitioners feel a little different. Suddenly you wonder, “What has happened to me?” Not everyone can digest such rich nourishment or rich food. Digesting truth is also not so easy. Suddenly you are in uparati and nivṛtti. Uparati is when you feel above everything. Though you are happy, you see everything is very nice. And you think, “What happened to me? I never used to like this person or that one, and now I see everyone as divine.” If you ask some persons who do not know about this, they will say, “Well, I think you should visit a psychologist.” But what can a psychologist express? All his experiences, and one becomes fearless. One becomes that light of pleasure, joy and happiness — the time when your words, actions, behaviours, communications and relationships are so pleasant and harmonious. So your words: “Barase Amrit Bani, Amrit Sagar Se Badal Aaye, Barase Amrit Bani, Jisne Pia Man Bharke.” Now, this Amrita varṣā is made of words; we call it Vācana Amṛta, Jñāna Amṛta. Often we hear about Amṛta — whoever drinks Amṛta becomes immortal. We are searching for that Amṛta. In Āyurveda much is spoken about Amṛta. Many different herbs — the Vaidya will say, yes, this is Amṛta — and we try to take them, but perhaps that herb is not for your illness. That herb, that medicine, which turns your disease back into health, is Amṛta. But the Amṛta that is in reality called Jñāna Amṛta, the nectar of wisdom — so your consciousness, your Vijñānamaya Kośa or intellect, your Prāṇamaya Kośa, all the energy in you, and your Annamaya Kośa — everywhere there is a vibration, such a beautiful vibration. Each and every cell of the body feels happy, joyful, and inside it is as if you are dancing. Each atom of the body is purified and carries the divine flow of energy, divine. These experiences come when you practise your Kriyā for a long time, when you practise discipline in your Kriyā, your Mantra, your Meditation, your Karma Yoga and Bhakti. Many people try to avoid Karma Yoga. That is a great mistake. Karma Yoga is something in which you give. And when you give something physically, intellectually, through your work, through the mental body, the prāṇa body, the Annamaya Kośa, the physical body — you give the energy. If you give, then you receive more. We have a water tank on the roof, and we switch on the button so the pump starts. When the tank is full, what will happen? Overflow. When it overflows, we stop. And when we stop, the level goes down and down. But if there is something automatic, it will keep the level. So you receive the blessing, you got this, but now you are lazy. No work is dirty. No work is dirty. Dirty are the thoughts. Dirty are those kinds of thoughts — “Oh, now I have to clean everyone’s toilet.” That’s it. The toilet is not dirty; our thoughts are dirty. If everyone thinks like this, then the whole house will be full of toilets — your own house, too. So, Karma Yoga — and you cannot do it if you lack a feeling of purity. You are not cleaning the toilet, you are not cleaning the floor, and you are not cleaning the dishes. No. You are cleaning your inner Mālavikṣepa Āvaraṇa, and you are that purity. You transfer the purities, the pureness, from your inner side. We will say, “Oh, today the whole flat is so nice and clean. Who did this?” Whose action was it? You were the one who made it so nice and clean. Or we make everything dirty and we leave behind all the garbage and everything. We say, “Oh God, who was living in this room? How dirty they left it.” That is again our inner quality, which puts this dirt outside and just leaves it. So many people do not value Karma Yoga. And if you do not do it — Karma Yoga is one of the best ways to clean our antaḥkaraṇa and inner self. The five kośas, antaḥkaraṇas, and indriyas are all coordinating very closely. And the tattvas playing between Tamas Guṇa, Rajas Guṇa and Sattva Guṇa automatically coordinate with each other to support your activities. At that time, there is a Jñāna Amṛta, a Vācana Amṛta, a Caraṇa Amṛta, a Pañca Amṛta. There are many different qualities of Amṛta, and we often do not understand where that is. And when you hear the Jñāna Amṛta, you say, “But I am still not immortal.” I heard a nice satsaṅga. It was beautiful words, a beautiful satsaṅga. That was a Jñāna Amṛta, but I am still mortal. Yes, you are. It takes many, many years to wash our antaḥkaraṇas in that Jñāna Amṛta. So when you receive this in your Vijñānamaya Kośa, it becomes Jñānamaya Kośa, or you can say Jñāna-Vijñāna. Bhagavān Dīp Nārāyaṇa Mahāprabhujī says in his Dīp Vijñāna Gītā: “Gyān Vigyān Tṛpta Ātmā, Gyān Vigyān Tṛpta Ātmā.” Gyān is the knowledge, Vigyān is the science — that science, that knowledge, the science of that knowledge, or that knowledge that turns into science. At that time, your Ātmā is tṛpta. Tṛpti. What is Tṛpti? Tṛpti means Pūrṇa. When you are hungry and someone gives you food — your mother, your father, your husband, your wife, or your friends — you come and say, “Oh, I am very hungry,” and they make nice food that you like. You eat, you drink nice water, and they offer a little more. You say, “No, I am satisfied, I am happy, satisfied.” So this Jīvātmā is hungry; all they have in their Vijñānamaya Kośa is still hunger. Someone is hungry to get money, someone is hungry to get position, someone is hungry to be elected to some higher position, like president or something, someone is hungry to have a particular dress, someone is hungry to have a partner. There are many, many vāsanās. Vāsanās. Either the Ānandamaya Kośa turns to the Amṛta Sāgara, or it goes to the vāsanā — the bhoga vāsanā sāgara. And vāsanā means desires. Again, we come back to the Ānandamaya Kośa. It has both, because the Ānandamaya Kośa is ready for you. It is like a gear of a car. You can put the gear to drive forward, or you can put the gear to drive backward. So when your Ānandamaya Kośa is directed to bhoga-vāsanā, the worldly desire, ambition — that ambition is born out of the Ānandamaya Kośa, the causal body. That is why it is called the causal body. What does the causal body mean? It means the cause of everything. The good thing you did was also a cause of the causal body, or the other side. So, “Jñāna Vijñāna Tṛptātmā.” While practising, practising… Tṛpti Vāndā Tṛptatva, then it is said, “Me Mera Nijaapahum,” then I am myself the Jīvātmā. “Me Mera Nijaapahum, Tatvamasi Nirmohi,” I am now, or often, that I am that Brahman. Nirmoha, now I am without attachment. Attachment has two meanings. In English, it is translated in the dictionary as desire or attachment, ignorance. It is ignorance, but this is a little different. We call it ajñāna. Jñāna, ajñāna. Gyāna is that knowledge, and agyāna is that which we still do not know. And in this jñāna, there are two kinds of jñāna: aparāvidyā and parāvidyā. We also are not perfect in aparāvidyā. There is so much knowledge. This planet is full of knowledge, science and wisdom. Some have knowledge of the computer, some do not. Some have the knowledge of how to milk a cow, and another is afraid even to come near the cow. So we cannot say that we are perfect. We cannot be perfect, because knowledge has no limitation. There is so much, so much to learn, learn, learn. We possess only that much which we need to survive, to live, so that we can survive and help others also, in limitation. What we have, we can give. But the whole earth is something that we can give. The earth is very rich. In the earth, resources are limitless. So when the Jīvātmā enters this bhūloka, this material world, opens its eyes and begins to think, “What should I know first, and what should I not?” When you went for a walk today, your eyes were changing all the time. “Oh, nice, beautiful Annapūrṇā. Oh, nice, beautiful Mahāprabhujī. Oh, there is Dhaulāgiri, all around, all the beautiful lakes.” Our eyes are hungry all the time, and still these eyes are not tṛpta. And therefore, you would like to have more, and you put your camera on, and you take the picture again, and again you will see. This is how it is inside: the one who is sitting is still hungry. But when Tṛpti is there: “Main Mera Nij Aap Hoon,” Tatva Masi Nirmohi, “I am Nirmohi, not attached.” Part 2: The Nectar of Wisdom: Diamond Rain and the Immortal Body Kartā Hū̃ Maĩ Vandanā, I pray, I greet, I adore. Merī Musko Hoī, that my adoration, my devotion, my prayer is to myself. Who is thyself? Thyself is the entire universe. Thyself is Ātmā. Thyself is that part, or one with God. That kind of knowledge, when it turns, or our causal body, Ānandamaya Kośa, turns into the Amṛta Sāgara, that time whatever you speak, Amṛta Varasatā Hai, Amṛta. There is one story. There was a small village, like now the town already, Sri Pukhara, and there was living one good family, a very sāttvic family, Mr. Vishnu’s family here, dealing with the internet. Everybody enters into the net. If you go out of the net, you are nowhere. One day, one Mahātmā came, an ātmajñānī sant. A saint came to his house, and he and some other people were sitting with his family. What does a saint do when he comes, when a sādhu comes? They are not going to sing something about songs from the discos or this or that. Bhajan, Pravachan, Pravachan. Pra means the supreme parāvidyā, and vachan means jñāna amṛta, vachana amṛta. So parāvidyā se vācana amṛta comes. Mahātma spoke for about one hour, had his food, and then Mahātma went away. After one hour or two hours, Viṣṇu’s wife said to her husband, As long as Gurujī was here, diamonds were raining. Diamonds were raining. He said, "Yes. It was so beautiful. It was so divine. We are very rich." There was another neighbor listening. Oh my God! When a sādhu comes, then diamonds are raining. And I have not even seen a little diamond. I am all day standing in my shop, and people will come and bring something, and they begin to bargain, "No, I will not give so much money," and this. This is a habit. The seller and the customer have a kind of negotiation. Too much, too little, okay, no, okay. And you don’t know how many times a businessman, a seller, has to lie. In reality, the price was perhaps only one dollar, but you see, only one dollar, but he stood the whole day in the shop. He gave up so many other pleasurable things, trekking here and there, running the whole day. He goes to the market. He will buy shopping, this, and that. That you don’t see. That’s it. When we go to the hotel, the hotel gives a price, oh, it’s too expensive. But you know, to keep the whole year, the hotel, the fixed cost to maintain that, for 10 days my customer will not come. But on the 11th day, a customer will come, and he will want to have an immediately clean room, warm water, heaters, and everything. So he or she, the hotel owner, doesn’t charge you for only one room for one day. But we have to maintain, and therefore we have to think of their karma yoga. They are doing karma yoga, they are doing seva, but you say, "No, we pay them money." Yes, my dear, you pay the money, but if there weren’t a hotel, then you would sleep in the street. Then you say, "Oh, thank you, there was one hotel where we found it. Oh, finally we could sleep." Who did this? The person? Though you have to pay the person, that is a karma yoga of that person. So the one who was standing, the neighbor, he said, "Oh God, I will not work. I will also invite tomorrow one Swāmījī, and he will speak, and we will have a diamond raining. Then we don’t want to work anymore." So one day the same Mahātmājī came and said, "Please come, come Mahārāj, today come to our house, please." It is said, in those houses where the saints did not step or did not come, in those houses where there is no devotion, bhakti, or respect for the saints, in that house lives Yama. Yamas are the messengers of death. Yamas are the messengers of unhappiness, the karma. They are waiting to attack us at any time. Jeevatahi Samsam, that house is just like a graveyard. So everyone who understands expects that some sādhu comes into my home. Sadhu means not only with the cloth color. But saintly persons like all of you, you are all very saintly, and I would like to be like you. That’s it. Wherever you go, they are very happy, you know. I was waiting today, and when you came, the salesman, the shopkeeper was calling you, "Come in, come, please." And I was standing here; no one said to me to come. I just quietly walked into my house here, in this ashram where I am staying, and they were all concentrated on you. So I said, you must be very far. It is pretty sure the devil of everybody is calling you. He called the Mahātmājī. Mahātmājī came and said, "What should Mahātmā do there?" Speak blessings. I pray to God that in your house there is peace, harmony, and happiness, and may your business be better. Bhagavān kī bhakti karo, Paramātmā kī bhakti karo, ṛddhi siddhi Bhagavān dega. Have a devotion to God, and ṛddhi and siddhi, the benefit, the siddhis, everything, Bhagavān dega, God will give. He spoke half an hour, then he said, "Bhakta, I am going," and he went. Now the salesman’s wife said to her husband, "My dear," and he said, "Yes." I think this ātmā was not so perfect. They said, "Why?" Vishnu’s wife was telling, "The whole day, diamonds were raining." And while he was sitting for half an hour, not even a little dust of the diamond was there. That heard the neighbor, Vishṇu’s wife, and she came and said, "My friend, this is the diamond of knowledge, which you cannot price." That is the clarity, the love, the wisdom, the devotion, the blessing. So, blessings can change everything. So our Vijñānamaya Kośa, when it is covered or dipped in the Amṛta Sāgara, then in the Amṛta Sāgara, this Ātmā is realizing everything is there. There are no more desires. There is no more wish. And wherever you come, there is happiness. You are not angry. What happened, you see? Oh yes, okay, it is. It is like that. So everyone is happy, and therefore, but Mahāprabhujī said, "Oh bhakta, you should have the faith." You should have devotion. So Mahāprabhujī said: Ajara Yamartan Kāyā Kara Dhū Kyuṅ man meṅ gabarāyā, kyuṅ man meṅ gabarāyā? Yā kara dhū ajara, yā kara dhū ajara, yā martan kāyā? Bhakta Harī kā sachā hove to kyo man meṅ gabarāyā... Karādūṁ ajara yā mara tan kāyā, bhakta Harī kā saccā hove to kyūṁ mana meṁ ghabarāyā? Bhakta Harī kā saccā hove to kyūṁ mana meṁ ghabarāyā? Karādūṁ ajara yā mara tan kāyā. Hā, bhakta, Hari kā sata to kyoṁ mana meṁ ghabarāyā? Bhakta, Hari kā saca hove to kyoṁ mana meṁ ghabarāyā? Bolo, kara do āśraya, mṛtyuṁ kā kara do āśraya, mṛtyuṁ kā. Bhakta, Hari kā saca kyoṁ mana meṁ ghabarāyā? Kyo mana me gabarāyā? Kyo mana me gabarāyā? Karādūṁ Ajara Amartan Kāyā. Deep Narayan Bhagwan, Bhagwan Sri Deep Narayan Mahāprabhujī is saying, "Karādūṁ Ajara Amartan Kāyā. My Bhakta, My Dear, I will make your body healthy and immortal. Ajara Amartan Kāyā. Karādūṁ Ajara Amartan Kāyā." I will, because in the body where this immortal one has this vijñānamaya kośa, manomaya kośa, ānandamaya kośa, prāṇamaya kośa in purity, then you are immortal. But you will say, "Now life is enough," and I again change this, my dress, and I come to the Brahmaloka. If you are really a devotee of Bhagavān, God, if you really trust, believe, and have faith in God, then why are you unhappy inside? Why are you disturbed? Nothing is happening. Nothing has happened. Ānandamaya Kośa. Wherever you look, jahā̃ dekhū̃ maī̃ āpa hī āpa ho, nitya cetanā nirākārī hai. Bhagavān Dīp Nār Mahāprabhujī, in the prayer, Āp bin kaun hamāre, jisko jai pokarī hai? Lord, who is mine? Without you, whom should I go and ask and request? If one is going to beg from the beggar, then where is his abhijñānamaya kośa? Bhikhārī se bhikh māṅgtā hai, uskī akal kahā̃ gayī? But ask that data, that giver which gives to each and every entity everyday food. It is he who feeds Annapūrṇā Mātā, and feeds everyone. Who are you? That’s why I was feeding you one day, I gave you food, I gave you fruits, I gave you bakery items, Christmas treats, this and that, and with great love I cooked for you what you call the banelan kefal. Who are you? Just was a limited. You made five pieces, ten pieces, one kilo, two kilos. But who are we that we can give? We don’t have the abilities, but we can give good thoughts, good feelings, good wishes, good words, and good feelings. That’s it. Love. When you are in the Amṛta Sāgara, then if you are a real bhakta, you understand him, you understand her, you understand them, you understand us, and you understand all. But if there is attachment, if there is ignorance, bhakta Hari kā mana meṅ ho to kyoṁ ghabarāyā? Why is your mind scared? Why did anger break out in your mind? Because we are in ignorance, we think, "Oh, this is mine. Oh, it happened to me. That’s mine. Then mine and thine." That is always the duality. So, Vijñānamaya Kośa and Annamaya Kośa, we will continue tomorrow. And tomorrow we will have a satsaṅg for the new year wishes. So, I wish you all the best today and pray to Mahāprabhujī to bless you. Thank you for listening. All my dear brothers and sisters around the world, I pray for you. Thanks to God, whatever happened this year, whatever happened is His divine will. And what will happen is His divine will. That’s it. And we are in presence now. So yesterday, some sentences I read, it said, "Yesterday is gone, and tomorrow is the future, but now is the present, that is a gift, a present for you. Take this present, accept it, okay?" And so, this year was the glory of God, next year will be also Amṛtasāgara, we will be always happy, and what Mahāprabhujī said in this: Divāna Satguru Nām Kamastāna Parvao Phakī Divāna Satguru Nām Kamastāna Phakīr Divāna Satguru Nām. Amṛtā jaisā mīṭhā kahīye, śītalā sāgarṇī, dīvānā Satguru nām kā. O Fakīr dīvād Satguru nām kā, mastānāī samāna, paṭaṛhīra Rāmjī, jātapaṭaka śaṅkana mane. Samāna Pata Rāhīra, Tīna Loka Kī Īcchā, Bīnā Śarīra, Dīvāna Satguru Nāma Kāmasthī Saṅkāmana, Kyā Rāja Raṅgavājī Rāmajī Nahīṁ Bhūk Pyās Parva Nahīṅ Rake Divāna Satguru Avadhūta Yāvaliyā Avīranakā Vīra, Divāna Satguru Paravāo Pākīra, Divāna Satguru Nāmakā Mastānā Hedī Paravāo Pākīra, Divāna Satguru. When the bhakta purifies the antaḥkaraṇa, manobuddhi, and cittaṅkara, and opens wide the heart to all the creatures and all the humans, there is no enemy, there is no friend, there is no duality; all is in oneness and divineness. At that time, the bhakta’s heart is singing. What is the bhakta saying? Bhakta shows his devotion to the Gurudev, because Gurudev says, "Then Bhakta said, ’Gurudev, I am not scared. I am not scared.’" Then the bhakta sings to the Gurudev, his feeling and saṅkalpa, certainty and loyalties, forever and ever. What did Bhakta say? Sukha keval milatā hai, sukha keval āpake caraṇoṁ meṁ bharu deva, āpake caraṇoṁ meṁ milatā hai sacā. Sukha keval milatā hai, sacchā sukha keval rahe pyāra āpake caloṁ meṁ milatā hai. Saccā sukha keval milatā hai saccā sukha keval āpake caraṇoṁ meṁ, gurū āpake caraṇoṁ meṁ, Mīrā. So we continue the way, bhajans.