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Oh, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Namo Namo. Gurudevajī Koṭi Koṭi Praṇām, Pālaka Pālaka. Prabhu Vīnatī Sukhsāgar Nijnām, Guru Deva Darśan Dhan, Oh! Guru Deva Darśan Dhan, Oh! Chetan Anand Ghan Oh! Chetan Anand Ghan Oh! Ayesha kare guru-sevā, Ayesha kare karan rakho, Prabhu tanda manna dāna arpan, O Prabhu tanda manna dāna arpan, O Gurujī, Hum sabh dās prabhu śaraṇ parāyaṇam, Nam mo śrī prabhu dīpa nārāyaṇam. Om nam mo śrī prabhu dīpa nārāyaṇam, Hum sabh bhakt prabhu śaraṇ parāyaṇam. Hamsab Bhakt Prabhu Śaraṇ Parāyaṇam, Hamsab Dās Prabhu Śaraṇ Parāyaṇam. Hama Sab Das Prabhu Saran Parayanam. Hama Sab Om Namah Siri Prabhu Deepa Narayanam. Om Namah Siri Prabhu Deepa Narayanam. Om Namah Śrī Prabhudeep Nārāyaṇam. Śrī Deep Nārāyaṇ Bhagavān Kī Jai. Śrī Śrī Dev Puruṣa Mahādev Kī Jai. Satguru Svāmī Madhavānanjī Bhagavān Kī Jai. Satya Sanātana Dharma Kī Jai. Blessed Self, all dear ones, blessings to all of you—the blessing of our Divine Alak Puruṣa, Siddha Pīṭha Paramparā, the blessing of the Divine Mother Annapūrṇā, and the blessing of the Cosmic Self. Here in this hall, and to dear listeners around the world, I wish you a very good time. Life is continuing. Life is struggling. But this Jīvātmā does not give up. This Jīvātmā has its aim, its destination, and that is the Cosmic Self. Brahma jñāna means to become one with Brahman. When we put a seed in the ground, it does not matter how the seed falls into the earth; it grows. Always, the seed sprouts toward the light. So too, each and every entity, no matter its form or situation, has the destination to merge back into its origin. The inner self knows that being in the mṛtyuloka, in this five-element body, is sometimes pleasant, sometimes unpleasant, sometimes painful—but all this is passing. Of course, human consciousness, intellect, experiences, memories, and feelings are clearer than those of other creatures. That is why we call it inner cetanā. Chetanā, you can say consciousness, or chetan, the awakened one. Suppose in one room, five people are sleeping. Out of five, one is awakened and four are sleeping deeply. If a snake or some dangerous animal enters that room, the one who is awakened can awaken everyone. If all five are in deep sleep, they cannot awake others and will become victims of that poisonous or wild animal. Similarly, since the Gurudev is the awakened one in this room of mṛti-loka, and we all are sleeping in the sleep of ignorance, we are having many dreams—good or bad dreams—but we are not aware of the real situations we are facing. Holy Gurujī said in a beautiful bhajan: "Bhai tum jagore, tera aushar bita jai, bhai tum jagore." Oh my dear ones, brothers, sisters, wake up; you are missing your chance, the opportunity. "Bhai tum jagore." Sleep means avidyā, and avidyā means ignorance. We are sleeping in the sleep of ignorance. The result of this will be that in every life we will suffer. "Bhai, tum jāgo re, terā avasar bitā jāye." Moha, also called attachment, is ignorance. Day by day, we are getting caught in that net of ignorance. One day we will die in this net of moha, like a spider. A spider weaves a very nice net, but one day the spider itself gets stuck in it and cannot free itself. That net becomes the cause of the spider's death. Similarly, we are stuck in the attachment of ignorance, the moha. One day it will lead us again to that Caurāsī Cakra; therefore, wake up. Avidyā sabhī duḥkhoṁ kā kāraṇa hai, aur vidyā hī sukhoṁ kā kāraṇa hai. Avidyā, ignorance, is the cause of all troubles, sufferings, or pain, and vidyā, the knowledge, is the cause of happiness and freedom. Chetan. So are you a Chetan one or a Chetan one? Chetan is awakened, conscious, alert, knowledgeable. A Chetan is in unconsciousness, unaware and not knowing anything. As I spoke to you and promised, here is one bhajan, a beautiful bhajan from the great saint Kabīr Dās Mahārāj. Kabir Das was a great poet, a great saint, and he wrote bhajans of nirguṇa. You know, there are two kinds of bhakti: saguṇa bhakti and nirguṇa bhakti. Nirguṇa bhakti is about Brahman, about a God which has no form—eternal, omniscient, omnipresent, which has no forms. But still we feel and we know that it is our own. Saguna Bhakti is where we adore, worship, and meditate on the saguṇa form in which this divine spirit or divine jīvātmā is residing—the body which is created out of the five elements. In the Bhagavad Gītā, the 12th chapter, Arjuna asks Bhagavān Kṛṣṇa a question: "Bhagavān, which kind of bhakti is better, nirguṇa bhakti or saguṇa bhakti?" Bhagavān Kṛṣṇa said, "Arjuna, both are okay, both are very good." But in this Kali Yuga, it is better to have Saguṇa Bhakti, meaning God who incarnates in form—human form, or the saint. Why? Because they can answer your questions. Otherwise, you will just imagine the answer. Also, whether you should do something or not, you will imagine yourself: "Yes, of course, why not? I will do it. I like it. I am like this and like this." But you do not know what the result will be. Therefore, we need the Satguru Dev, who can tell us what the Viveka, the Jñāna result is. Therefore, in the Karma Yoga chapter, Bhagavān Kṛṣṇa tells Arjuna, "Arjuna, before doing any karma, know the form of the karma." Then your Viveka will tell you which kinds of fruits you will harvest. When you plant the seed of an apple, you know that it will become an apple fruit. When you plant the seeds of cherries, you know you will harvest cherries. And if you put the seeds of a thorny bush, you know the thorny bush will grow. But if you close your eyes and throw many seeds, you do not know which kind of seeds you are throwing. Therefore, chetan, awaken and know exactly, and then we should sow the seeds. Finally, from saguṇa, we have to come to nirguṇa, because our form, our Self, is also nirguṇa. That nirguṇa is nirmohī. You may remember, a few days ago, I told one story in the webcast—the story of the nirmohī rājā, the nirmohī king. That Nirmo is our Ātmā. That is the king. You think that Ātmā is attached to our body. That Ātmā is not attached to our mind, to our emotion, nor to our intellect. Whatever happens with your body is happening to the body and not to the ātmā. Ātmā, just as it is, neither coming nor going, is there—like the sky, nitya (everlasting), ekam (only one), śuddham (pure), nirākāra (formless), akhaṇḍa (unbreakable). What is changing? That is the body, that is matter; this world is changeable, but the ātmā is not changing. But this jīvātmā, which is involved in the body, involved with the senses, and caught by moha—the net of moha. Kāma, Krodha, Madha, Lobha, Moha—these are the five thieves, these are the five crocodiles. They will sooner or later eat you, destroy you. Opposite to this, to remove them, is vairāgya, bhakti, tyāga, jñāna, vairāgya, bhakti, tyāga, jñāna, and tapasyā. So in this bhajan, Kabīr Dāsjī is speaking from nirguṇa bhakti, talking about nirguṇa, and asking who is sitting in this body—cetana or cetana? Perhaps you are sleeping in your ignorance. What we are doing in kuṇḍalinī sādhanā is awakening the dormant energy, the hidden powers in humans. If this dormant energy awakens, of course, it will also take the other karmas with it, but meanwhile, on the way, all the karmas, all the dust will fall out, and it will come to purity, to pureness, to Brahman. Like the lotus that grows from the muddy, dirty water of a pond. That lotus has to go through this dirty, muddy water, but finally it opens—the unfoldment of each and every petal of the lotus. It is very clean, beautiful, pure. If you put some dust on it, it will not remain. If you throw dirty water, it will slide down. Similarly, when consciousness is awakened, when you are conscious and aware of this, then you are coming to Brahman. But as we suppose, our subject is the Pañcakośa: Annamaya Kośa, Prāṇamaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa, Manomaya Kośa. They are polluted, or sometimes it is like a net; you cannot come out. A snake once or twice a year has a kind of skin over its whole body, and that skin also comes over the eyes. The snake cannot see, hardly see—like a fog. After some time, the snake climbs onto a thorny bush or some trees and tries to get rid of its skin. It again feels free and happy. So, like the skin, the sub-skin of the snake, like that, one after another layer—that is the layer of the kośas, prāṇamaya kośa. It is very important, as it influences and affects our decisions and our chaitanya, which is sleeping here. This life is known as a boat, or a vehicle, or a train. Now the train is going. At the platform, you are sleeping. You are sleeping, and now the train will go very, very soon. So, there is a nice bhajan in the folk language, said to be from Kabīr Dās or Kabīr Dās Bhaktas. It is a very nice bhajan: "Chetan hoja, musha fir gadi jaane wali. O traveler, wake up. Become aware, become conscious. Wake up. Gadi jaane wali hai—the train is now going. Oh, my dear, wake up. The window for the ticket is already opened." Which window? The human life. Which window? The human life, your birth. Go and reserve your ticket and reserve your seat. And what is that? Your satsaṅg. Reserve your seat for the cosmic Self in the boat of mokṣa that you enter or go. Very soon the whistle will be blown. The train will start. The signal is going down. The signal coming down to the earth means all signals of your knee pain, back pain, eyesight weaker, ears weaker—everything. The signal is going down, and if you miss the train, it is gone; you will suffer. So this is the complete, beautiful bhajan. The essence is, and it is said: Be hurry. Send the telegram to the next station that you are coming. Which next station? Brahmaloka. The door and everything—there is someone who is welcoming you. Who is welcoming you? Ṣaṭpuruṣa. Śatpuruṣa. Those divine souls, divine ātmās or divine saints, they will welcome you. What in English they used to call the angels. Did you see some angels? Because you are still not on that next station. We can imagine what the great one, the wise one, tells us. All the Yamas will be waiting. So, good karma, bhakti, satsaṅg—the angels are waiting to welcome you, my dear. This body is given to us to do the sādhanā and wake up. Now, the energy—like that dīpak which we have been talking about for the last three days already—in the dīpak is that oil which is the prāṇamaya kośa. And this prāṇamaya kośa, the mind is, you can say, the dot, your willpower. Your inner struggling, the one whom you are saying, "I am in completeness"—it does not matter what you say, your body or whatever. That is weak, and that weak is getting pure prāṇa; the mind is getting pure information, pure knowledge, satsaṅg. Then the vijñānamaya kośa is that flame which is radiating pure light, bright light. That is the vijñānamaya kośa. Here we see the bulb, and this bulb—if the light is gone, prāṇa is gone—it is also in darkness. We do not even see this bulb. But if there is pure prāṇa, and the bulb has no dust over it, the light will radiate much better, clear, and we will see. That is our vijñānamaya kośa. When Vijñānamaya Kośa is clear, then we can see in our room which object is lying where. You will find that which you are searching. But if the light is off, you do not know where it is lying. You try to—you know where it is lying, your watch. You just go, though there is darkness; you try to touch, and there is a cobra. You are surprised. Do not be surprised. It is not your mistake, neither the cobra's mistake. There is something missing. And what is missing? The light. So what is missing is our Vijñānamaya Kośa. Therefore, our satsaṅg. Satsaṅg is the best way to keep our Vijñānamaya Kośa, our Chaitanya, pure. Therefore, Mahāprabhujī said in a beautiful bhajan: Dīkālā diyā deva purīṣa Dekār ke cetā diyā deva purīṣa Upadeśa bhajana kā dekar ke Cetā diyā deva purī Cetanā kā cīl kā svāmī Dīkālā diyā deva purīṣane Cetanā kā cīl kā svāmī Dīkālā diyā deva purīṣane Dil par mayaka pandha, bigar gyan me anda tha. Bighar gyan mein datha bilku kul bhool mein lakavadiya. Devapurisa ne lakavadiya Devapurisa chetan ka chil ka Swami ne dikla diya Dev Puri. Chetan ka chil ka Swami ne dikhla diya, Devpurījī ne dikhla diya, Devpurījī ... ne dikhla diya, sa ne chetan. Chilaka, Chilaka, Swāminā, Dikhala, Diyadeva, Purī, Dil dekh bhaya anand tha, najraun se noor miland tha. Diptla diya Devapurī sāne batla diya ne chetan kā chil kā Swāmī dikalā diya Devapurī sāne. Chetan kā chīl kā sāne dikhalā diyā Devpurī sāne dikhalā diyā Devpurī ... sāne chetanā kā. Ka Swāmī ne dikalā Devpurījī kī cetanā kā. Puri sa ne samjā diyā, Devā Purī ne chitan kā chīl kā svāmī dikhalā diyā. Devā Purī sā chetan kā chīl kā ho svāmī dikhalā diyā Devā Purī sāne. Asūn sehra ek bharitā, anul jyot aparītā, vahāyav chal jyot brahma vichāritā. Devapurījī, parasa, cetana kā chilakā, Svāmījī ne dikhalā diyā. Devapurījī, cetana kā chilakā, Svāmījī ne dikhalā diyā, Devapurījī. Disha neche dekha dekha... Milva diya Devapurī sa, Milva diya Devapurī sa, Cheta wala tan ka dikala, Dikha we sab jan ka de kar ke, Cheta diya Devapurī sāne, Upades bhajan de kar ke, Cheta diya Devapurī sāne. Cheta diya Devapurī sāne, cheta diya Devapurī sāne. This is a beautiful bhajan of the Nirguṇa about Brahman, written by our universally worshipped Bhagavān Dīp Nārāyaṇa Mahāprabhujī, our Satguru Dev. "Chetan kā chilka dikhlā diyā Devpurījī ne." Chetan, which I explained to you before. Brahma is Chetan, and Māyā is Jada. This material is jaḍa. "ichchhā nahīṁ, aur jaṛ se kush nahīṁ hotā." The chetan has no desire, and this jaṛ, this stone, cannot do anything. How did it create this world? The between is called icchā śakti. Between these two is the icchā śakti. So "chetan kā chilka" means a reflection. The ray of the sun, when it comes through your window, suddenly you say, "Oh, the sun is shining." You know which side is the sun? Upadeśa means pravacana, preaching, inspiring. "Up" means near, like Upaniṣad. "Up" means the near, "Sat" means the disciple. The disciple who is sitting near Gurudev and listening to that wisdom is an "upadeśa bhajanakā." So, Gurudev, explain to me the techniques—the sādhanā, which sādhanā, which kriyā, how to do to come to that light, how to approach. Now we only see where it is, but how to come to that light. So we will continue tomorrow. My dear ones, all blessings to you, and I wish you all the best and a very good evening. God bless you till tomorrow. Nārāyaṇa, Dīp Nārāyaṇa, Dīp Nārāyaṇa, Nārāyaṇa, Dīp Nārāyaṇa, Nārāyaṇa, Dīp Nārāyaṇa, Nārāyaṇa,... Dīp Nārāyaṇa, Nārāyaṇa, Lakṣmī Nārāyaṇa, Nārāyaṇa... Satya Nārāyaṇ Nārāyaṇa... Satya Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa... Nāhaṁ Kartā Prabhudeep Kartā Mahāprabhudeep Kartā Hi Kevalam Om Śāntiḥ Śāntiḥ... Shrī Deep Nārāyaṇ Bhagavān kī, Shrī Shrī Dev Puruṣa Mahādeva kī, Satguru Swāmī Madhavānandjī Bhagavān kī, Satya Sanātana Dharma kī.