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Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam Haṁsabhādāsa Prabhusaraṇa Parāyaṇam Namaḥ Śrī Prabhudīpa Nārāyaṇam Haṁsabhādāsa Prabhu Saraṇa Parāyaṇam Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam Hum sabhakt prabhu saran parayanam. Om namo siri prabhu di panarayanam. Śrī Dīp Nārāyaṇa Bhagavānkī, Śrī Śrī Dev Puruṣa Mahādevkī, Satguru Svāmī Madhavānandjī Bhagavānkī, Satyasanātan Dharmakī. Good evening to all the devotees and bhaktas of Gurudev. Our salutations to Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Dev Puruṣa, and our Satguru Dev, Svāmī Madhavānandajī. Welcome, all of you. It is a beautiful day, a beautiful evening, and a beautiful time. Our subject is the Pañcakośa, the five sheaths. We have researched them systematically through practice—the kind of practice that connects us with the outer world. This means our nourishment, our society, and our environment, and how they influence our kośas: the annamaya, prāṇamaya, manomaya, and vijñānamaya kośa. Of course, satsaṅg is the best way to purify. These kośas are something that cover our jīvātmā, and the jīvātmā feels happy when everything is clean. If there is little oxygen, you do not feel good in your room. Similarly, these are the five rooms within which the jīvātmā resides. Though the Jīvātmā is connected to the Ātmā, and the Ātmā is one with the Paramātmā, still, there is a very important place where, in this mortal world, our Jīvātmā resides for some time. Yogic practices—āsanas, prāṇāyāma, kumbhaka, bandha, mudrā, concentration, relaxation, meditation, and mantra—all influence our Pañcakośa very much. But there are more techniques which we have in Yoga in Daily Life, and some other systems definitely have these techniques. These techniques are given from master to disciple, and unless the master gives the key word to the disciple, the disciple has no right to give these techniques further. If one does, it will not open the door of your heart, or it will not open the door of the Sahasrāra Cakra, which means the Brahmaloka. The key word is a blessing, and with that blessing, there is a particular mantra. That mantra, the authorized person or the successor of that spiritual path receives, and then with this mantra, for five years you have to make anuṣṭhāna, and you have to practice at a particular time, mostly during Brahma Muhūrta. Then that key word, that mantra which is given, will give you the abilities to guide your disciples. Otherwise, you can see techniques somewhere, you can read them; some people write. Just to have that is not enough. This technique is what we call the higher techniques, Kriya Yoga. Kriya means doing something. Yoga means to unite your consciousness with the cosmic consciousness. We can only receive this kriyā when we have purified our pañcakośa through our nourishment: eating sattvic food, having sattvic vṛtti, sattvic thinking, and sattvic actions. Sattvic, meaning sattva guṇa. These are the three guṇas which are very important and which influence our pañcakośa: tamas guṇa, rajas guṇa, and sattva guṇa. Or you can say first sattva guṇa, rajas guṇa, and tamas guṇa. It does not matter in which order you use the names. Now, these guṇas—tamas, sattva, and rajas—are controlled and influenced very much by our antaḥkaraṇa. Antarākaraṇa means inner function. It means you stand in front of me, or I stand in front of you; it does not matter from which side we see each other. We see that we are friendly, smiling, but we do not know what is going on inside you. Do you understand me? Dr. Shanti, do you understand me? Then, feedback. What do I mean by what is going on inside? That we do not see. The other person does not see. What do you have? You are angry. You are jealous. You have hate. You want to do some revenge. What is going on in your mind or in your antaḥkaraṇa? Others cannot see. The guṇas also we cannot see, unless they become active. Antaḥkaraṇa consists of manas, buddhi, citta, and ahaṁkāra—these four. Manas is the mind. What is going on in your mind? What are you thinking? What do you have in your mind? Did you change your mind? You cannot change the mind unless there is some reason. Did you overthink before changing your mind? That is buddhi. So, what is going on? Which vṛtti is going on in your buddhi? What your buddhi gives as judgment, that your mind will change. Unless your buddhi acts, your mind will not act. If your buddhi, your intellect, is peaceful and clear, then the mind has nothing to do. So it is our intellect which gives duty, which sends the message to our mind to act or think in that way again. That mind influences the ten indriyas, and these ten indriyas—karmendriyas and jñānendriyas—connect again to your actions, your kriyās. And before that action takes place, again these three guṇas come to the front, whether it is tamas guṇa, rajas guṇa, or sattva guṇa. So these are all coordinating with each other very, very much. You cannot say, "Okay, first I will purify my rajas guṇa, then I will purify my tamas guṇa, then I will be in sattva guṇa." You do not know. You never know when the guṇa will change. You do not know when your mind will change. The mind is the 11th indriya. Some people say there are 11 senses, and one is the mind. The mind is the mighty one, the most mighty indriya. Therefore, it is taken out of the indriyas because it is the lord of the indriyas, controlling the indriyas too with the help of the intellect. The intellect will support, but then slowly, slowly, the qualities are either decreasing or increasing. Again, it depends on which subject you are making judgment and decision about. If your decision is now towards selfishness, towards greed, towards emotion, towards anger, towards hate, towards jealousy, towards revenge, and so on... Or, if this mind is influencing according to the guṇas and the buddhi, which is sāttvic and has viveka, it acts the same mind towards bhakti, devotion, tyāga, renunciation, or vairāgya. Tyāga is renunciation; vairāgya is staying above everything, having samadṛṣṭi, equal vision, and equal love. Love is God and God is love. Through jñāna, the buddhi, and through viveka, our vijñānamaya kośa becomes very clear. Jñāna, the jñāna amṛta, the nectar of wisdom. The jñāna amṛta is showering on you. And you let this flow, the jñāna amṛta, in the form of love—that means kindness, mercy, compassion, understanding, forgiveness—and immediately your aura, your ābhā, becomes so beautiful, so clear and pleasant. Suddenly, you feel pleasant with the person because your mind is turned now towards the sattva guṇa and positively. The mind is still a slave. The mind is a mighty elephant, and the mind is a stupid monkey, and the mind is a slave. When a new president is elected, the entire army salutes this president. Before, there was another president; they were saluting there. So this is like a soldier's mind at that time, or the mind is like a flag, and the flag blows or moves in the direction where the wind is going. So your mind directs the vṛttis in the direction where your Vijñānamaya Kośa sends you the message. So that is how it goes. Antaḥkaraṇa: manas, buddhi, citta. Citta is that consciousness, the alertness in which we live. Mostly, we are doing all actions consciously. We know we are eating, and now we know we want to drink water. This is a water glass, vegetable water. This is a plate where you are eating. Where is a spoon? You take this spoon. So it is, you are very clear, you see that. It is that jñānamaya kośa, citta. And now, which kind of vṛtti is in your citta? The mind sends you a message that your stomach needs water, that you are thirsty. Then the action will go towards water. Likewise, manas, buddhi, citta, and then ahaṁkāra, ego. These are all four antaḥkaraṇas; without these, we cannot live. We must have them. Ahaṁkārī also means a will to live life, a will to survive. If you will not have this quality, you will not be able to go to the kitchen, you will not be able to go shopping or anything. So it is that tendency within us that is called willpower, will. But when that begins to dominate, then it becomes ego. And when the ego is more and more, then it is the same again, a mighty elephant, but a wild one, wild and becomes mad, becomes destructive. So, a yogī always has to observe the three guṇas: tamas guṇa, rajas guṇa, and sattva guṇa. Constantly, one has to observe the jñāna indriyas and the karma indriyas. Constantly observe, watch very carefully the mighty mind and your intellect. Control through viveka so that your mind does not go in a different direction without your knowing. If our intellect becomes selfish, the mind gives selfish instructions, and selfish instruction means that you say, "Oh, it's okay, I will do this." That is it. So why is it changing in us? And these kinds of changes, or these kinds of actions, which are happening through our physical being here in this world, influence the residence of our Pañcakośa, our body. Then the mind turns again, like a quarter of a room, one layer of thyself. The mind has so many roles. Sometimes it plays in the theater as a grandfather, sometimes as a neighbor, sometimes as a farmer, and sometimes it plays a different role. So the mind is always playing differently because the intellect is sending such a message. After this, we come to our Pañcakośa. That again we check through the condition of our body, and therefore the yogīs have found—yogīs found the techniques called exercise. It does not matter which kind of exercise you are doing. Now you may call it sport, you may call it swimming, you may call it running, jogging, hiking, or anything which you have an inside feeling to do some movement. Why? First, your body is requiring it; your body is giving instructions. But whether these movements are really very good or not—every movement is good, but if it is sāttvic, balanced, and harmonized. Then it is said the yoga exercises are psychosomatic movements. They balance, harmonize, and keep our body healthy. They calm down and clear our mind, develop viveka, and our consciousness, alertness, carefulness, awareness, and knowing. Therefore, for the prāṇa, the annamaya kośa, the yogī said there are two things, and both are nourishment: solid and liquid nourishment, as well as movement is nourishment. The best way to get rid of the tamas guṇa is exercising āsanas, or going for a walk, going for hiking in the mountains, going for swimming, going for skiing, going for cycling, going for running, going for playing tennis—there are so many movements. These movements will purify our tamas guṇa. Tamas guṇa is that energy which is dormant in the body as a vikāra, as a pollution, as impurities. Many cells in the body have died, but they are stored inside. They need to be removed. So what we call it when you are sweating, then many vikāras go out. Muscles become warm. Good circulation begins, and all this tamas guṇa which is in the muscles is removed. So circulation is very important, and therefore yoga, and especially our Yoga in Daily Life system, advises doing the āsanas with prāṇāyāma, with breath. So you are doing two things at once. After that, we additionally practice prāṇāyāma in order to keep our prāṇamaya kośa supporting our annamaya kośa. Then we come to the manomaya kośa, practicing the kumbhaka and controlling the breath, inhalation and exhalation, with the ratios. In Yoga in Daily Life, the prāṇāyāma course, if you do it systematically, very systematically, and disciplined, every day, is a three-year course. If you can manage to do this, after three years, your prāṇamaya kośa, your annamaya kośa, your manomaya kośa, it is like crystal clear, transparent. But then do not stop. As soon as you stop, again the pollution will come. So, it is never that you think, "I did three years of prāṇāyāma, and now I will do three years of relaxation only, have a rest." Then again, the rajas guṇa and tamas guṇa will take place. So, this is every day we have to do physical exercises, breath exercises, and mental exercises. And that is why we give the name Yoga in Daily Life. So again, remember the physical nourishment, which is in the form of the solid and liquid, then prāṇīt, the prāṇa through the breath techniques. But every nourishment has prāṇa inside. Movement is also nourishment. Thinking is a nourishment. And the companion or company with whom you are, that is also nourishment. You are nourishing, you are inspiring your annamaya kośa, inspiring your prāṇamaya kośa, your manomaya kośa, your vijñānamaya kośa, and your ānandamaya kośa. With whom you are, which energy is coming to you, that energy influences your energy. If your energy is weaker, you fall in that direction. And if your energy is stronger, then you can separate from that side. It is like iron and a magnet. And similarly, how close you will go to this company or society, that will pull you and develop that kind of energy in you. Therefore, there is one bhajan from one Mahātma, Achal Rāmjī Mahārāj of Jodhpur. He has beautiful bhajans. "Be alert, my dear." You can say in English, they are saying, "This guy, that guy, you know, these guys are good guys, these are not good guys." Be alert, be alert. Do not go away, thinking you were the cheated one. Otherwise, they will cheat you. And you will go from here and feel, "Oh God, I was cheated." Why? Because you were not alert. You were not honest. "This city is of cheaters." Nagrī means the city. The city is the city of the cheaters. "Thagte hain dham pilake." They will cheat you with such a nice, good drink. Which kind of drink? Be kind and be nice, and yes, okay, I make you so many percentage and this and that, you know. Really, it cannot be less than this; I cannot afford this. So this Nagarī means this body. This Nagarī means your companions with whom you are, who have some greed or other interest. They will cheat you. "Do not go to the chitter." It is a beautiful bhajan of Mahārāj Śrī Achal Rām Jī. And that means our body, this nagarī, this seat, is our body. And our mind is that chitter. And that chitter is a feed from the greed of some other who sends you certain kinds of energies. And inside, who is doing this business is your mind. The mind is always connecting here or there, you know. It is very, very clever. You never know, never know. Do not trust your mind. Check your mind with intellect, pure intellect. The best part of that is the viveka, of course, the positive intellect. We can turn everything into the positive, but sometimes it is not so easy. It is a positive intellect, positive love. It can melt the rock. I tried many times to look at rock, with rock, very positively. "Oh, my dear rock, please melt." And the rock said, "So stupid, I am not." So rock means that ego, that someone who is angry has an ego, but if you are kind, humble, then that ego is melting, that ego of the other is melting. So this nourishment: society is a nourishment, speaking is a nourishment, and not speaking is a nourishment. Thinking is a nourishment, and not thinking is a nourishment. Begin to think positive, and you will be happy. You have such beautiful energy. You are full, happy. Now you have got some nice food, positive. Or think anger, and then you will have all doubts and anger and jealousy and hate. Your whole body is trembling. Your good blood cells are dying in the body. So it is both sides. So, āsana, prāṇāyāma, then relaxation, concentration, mudrās, bandhas, meditation. Meditation is that you observe yourself, nothing else. Do not think that meditation will lead you immediately to brahma-jñāna, brahma-loka, no. Patañjali said: dhāraṇā and dhyāna. Yama, niyama, āsana, prāṇāyāma, dhāraṇā, dhyāna, and samādhi. Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, and Samādhi. Dhāraṇā means concentration. Dhāraṇā karnā. Accept one, and then concentrate. Dhyāna means alertness. You observe what your body is doing, what your senses are doing, what your mind is doing, what your intellect is doing, and that will automatically lift you up like a beautiful balloon, a beautiful balloon with gas; your basket will lift up. So this is dhāraṇā, dhyāna, samādhi, then samājñā. Samādhi has many different definitions, but samājāna means to become one. When the river merges into the ocean, it becomes one. Sangham: when two rivers or three rivers come together, that is a Sangham. Or one river flows into the ocean, meets the Saṅgham. So automatically then our body, indriyas, mind, intellect, all merges into the beautiful God, or whatever you believe in, Brahman. For that time, through practicing all these techniques which you read in many books, you still have an inner urging, a longing, a searching: now what to do, how to go further? There must be a path. Many of you want to go to see the sunset up on the hill to see the beautiful Annapurna mountains, no? Many want to quit their sleep and go at five o'clock early morning to see how the sunrise looks on the mountains. Okay, now you know, you have seen the prospect, folder, picture, everything. But how to go? And there we need a guide, and so we need a guide. That is what is called the master. The master is that one who will guide you. Let us say your taxi driver will take you till there, and now you are there. And now what you want to do is yours, okay? So that is Gurudev, and so that gives the knowledge. To the disciple who is called Kṛpā Pātra, there are many, many disciples. All are very good. No problems. They are very loving, but still the master knows which one will be able to digest and carry this light of God and preserve it carefully. And through this light, help or give to others clearly, and not utilizing your own thinking, not utilizing your own experiences in it. Though it is a very simple thing, then you think, "Ah, it is very simple, I think we should do different things also." Yes, you can do, you can do. But you are not a kṛpā pātra. You lost your confidence. Many times people say, "Oh Swamiji, our Yoga in Daily Life is beautiful systematically, but the first two parts are so slow, like moving the shoulder up and down, up and down." For three weeks, we have been doing only like this, only like this. Can we do some other exercises? I said, "Yes, why not? You can do it." But you are not any more a Kṛpā Pātra of this system. And that means what you want to achieve, that your disciple achieves, will not do. They will achieve good. They will say, "Wow, it was a very good exercise, oh." You go to the sauna, it is 90 degrees, very good. But you want to have 100, it is also very good. 110, okay. Now, you want to have 120, and then after putting cold water on it, and everybody says, "Put a cloth on the head," who have no hair, and then run and jump in the cold water, no? Okay, it is also good. But the actual idea about this is a particular degree of heat which does good to your body and lets all the germs systematically out, all your vikāras. So humans are always searching for something extreme; they call it extremist. So we humans, we are never satisfied. We want to have more, and something more, and something different. You want to go to see the Annapurna mountain, beautiful, okay? Now you came on high up, snow, beautiful, very good. Now, you said, "How far is Kailash mountain now?" Now you will quit the Annapurna, and you will go towards the Kailāśa. So it means your destination, your target was not only Annapurna. And when you go to Mount Kailash, then you said, "Okay, how to go back home?" So you are going home. So humans are always searching, always searching. The jīva is searching day and night, day and night. A small ant is also day and night, day and night, searching for something. "Sukh kī khoj, ham do cāhte haiṁ." We are searching for two things, mostly two. "Dukh kī nivṛtti aur sukh kī prāpti." Dukh kī nivṛtti: dukh means troubles, to remove them all. Sukh kī prāpti: to get happiness. But when we get happiness, we think this is too little; we want to have something more. And that is what we call an addicted person. Addicted to something, addiction means every day a little more and more and... more. Addiction: you want to add more, you want to add more, and that is dangerous. So, Kṛpa Pātra, disciple, their masters, Kṛpa goes, and that gives the key words. How to become the Kripāpatra, that I cannot tell you how. That you know, that you know that you have in your hand something beautiful and you just protect it. There is no argument, there is no argument. Quality: where there is quality, there is no compromise. And where there is a compromise, the quality falls down. There was a time, before 30 years, 40 years, as I think also even nearly 20 years, there were some 2-3 countries in the world. Their production was very good. They said, "Wow, it is made in... Oh, this is made in..." There were 2-3 countries. It was expensive, the best qualities, of course, which are made in there. And now those countries try to make a compromise. Compromise with the greed because the labor in this country is more expensive, and we let them make this somewhere else. Why not? They let them make it somewhere else, but they said we cannot maintain the quality. You have to compromise. They said, "Then we will pay you less." I said, "Okay." Because of the moha, the greed that we save our money, we compromise the quality. With this, we lost that name which was once the best quality, the best machine made in this country or in that country. Similarly, everything is losing the quality: human quality, human love, human trust, human belief, when we begin to compromise. Of course, that should be love, that should be kindness, that should be clear. And that is why in Āyurveda also they said, in medicine and in treatment, no compromise. In yoga practice, no compromise. In the quality, no compromise. Because in nature, the mother nature principle, when we were in the mother's body, little embryos, and the engineer, you know, who is working inside all our nerves and glands and this, they will say, "Oh, we compromise it, one eye is enough." Or, said, "Okay, we compromise. One hand is small, and one can be a little longer. Do not worry." No compromise. Mother Nature is so perfect. Without, when it is not completed, will not deliver. You call delivery, no? A child is born. In English, they call delivery, or "Geburt geben," to give birth. But when it is completed, perfect, checked, then you deliver it. In English, they call it "checked by this and this company," checked okay, sticker okay. So that "okay" is birth, delivered. So we need quality in our relations, quality in our thinking, quality in our feeling, and quality in our practice. Similarly, it is a quality within the disciple. That quality disciple gets automatically that key word. Others will not get. Though the master has it, and he will give you the key word, it will not function. It is that magnet which will automatically take that piece of iron. If there is wood and some different kinds of materials, stones, and so on, it will not catch. So automatically, this knowledge will come. So that kriyā, which we will explain tomorrow, is purifying our pañcakośa in such a nice way that our consciousness becomes crystal clear, transparent, nirañjana. Niranjan means spotless, and that time, as Mahāprabhujī sings in bhajan, "Chetan kā chilka dikhā diyā Śrī Devpurījī ne." That we will translate tomorrow. Today's time is over, my dear. I wish you all the best and the blessing of the divine. Wherever you are, God bless you. And practice the Yoga in Daily Life system as it is. You will be successful in your life. Śrīdīp Nārāyaṇa Bhagavān Kī... Śrīmān Nārāyaṇa Nārāyaṇa... Śrīmān Śrīmān Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa... Dīpa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa... Satya Nārāyaṇ Deep Nārāyaṇ Bhagavān Kī Dev Purīṣā Mahādev Kī Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī Satya Sanātana Dharma Kī Jaya.