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Om namo śrī prabhu dīpa nārāyaṇam. Haṃsabh das prabhu śaraṇ parāyaṇam. Om namaḥ śrī prabhu dīpa nārāyaṇam. Hum sabhakt prabhu śaraṇ parāyaṇam. Om namo śrī prabhu dīpa nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān kī, Śrī Śrī Dev Puruṣa Mahādeva kī, Satguru Svāmī Madhavānandjī Bhagavān kī, Śabararām Candra Bhagavān kī, Kṛṣṇa Kanayālāl kī, Śaṅkara Bhagavān kī, Satke Sanātana Dharma kī, Jaya. Good evening, blessed self, dear spiritual seekers. Blessings come to you from the holy land of Nepal, from the sacred Annapurna mountains. Welcome. We are continuing our subject of the Pañcakośa: Annamayakośa, Prāṇamayakośa, Manomayakośa, Vijñānamayakośa, and Ānandamayakośa. We have spoken about this over the last three weeks. The Jīvātmā—not the Ātmā, but the Jīvātmā—is a mixture of ātmā and anātman. It comes and goes, but the Ātmā does not. The Jīvātmā depends on these five kośas. What happens within these five kośas affects our jīvātmā. Among them, the annamayakośa is very important. Created from the five elements—ether, fire, air, water, and earth—it contains immense energy and many functions. The antaḥkaraṇa—manas, buddhi, citta, and ahaṃkāra—has a great effect on the life of the jīvātmā. Simultaneously, the function of the indriyas is also very subtle: the jñānendriyas and karmendriyas. This energy is subtle and invisible, yet it affects our existence on this planet and in the astral world. Through the presence of manas, buddhi, citta, and ahaṁkāra, many different functions arise. First, we encounter peace, harmony, love, kindness, and compassion. On the other side, there is hate, jealousy, anger, fear, restlessness, cruelty, and revenge. Amidst all this, the Jīvātmā exists, sometimes passing through pleasure, happiness, joy, peace, and paramānanda, and at other times through difficulties and suffering. The Jīvātmā is in Ananta, the endless universe. From the very beginning of its existence, it has been fluttering on the waves of time through Ananta, sometimes in darkness and sometimes in light, in happiness or unhappiness, by the blessings and grace of the Supreme. Out of 8.4 million different creatures, the jīvātmā found shelter in the human body. Though humans, like other creatures, are connected to and one with nature, this Jīvātmā is fortunate to have obtained a human body. A human possesses a very powerful tool: intellect. This intellect has the free will to decide what to do or not do. It is capable of judgment, which is of two kinds. If our intellect is influenced or governed by our indriyas and selfishness, the decision is selfish—it may be positive or negative. But if the intellect rises one level higher to viveka, then judgment is given correctly, and it alerts the inner sūtra about what should and should not be done. In Rājayoga, which has four principles, the first is Viveka. Our Gurudev writes in a beautiful bhajan: "Sādhan chārā karo hari pyārā." This Jīvātmā, which came into the human body... Gurudev said, "O dear ones of God, O devotees, bhaktas, disciples, O seekers, to become free from this saṃsāra, to cross the ocean of saṃsāra—meaning to become free from the cycle of 8.4 million different creatures, which are continuously recycling..." Some people do not believe in reincarnation. Whether you believe or not, reality does not depend on belief. The sun is shining, but if you are in a closed room with dark curtains, you may not believe it. One who is sitting in the sun believes. Believing or not believing does not change the higher truths. In our modern civilization, humans have created much pollution. There is one word well-known to all, for which we are all struggling: sustainable development. The United Nations constantly warns and assigns duties to NGOs and others to search for it. If we want sustainable development, we must come to Vedic culture, to Vedic science, to the ṛṣis and yogīs who praised equality and love for all creatures. Love the rivers, ponds, and lakes. Protect the oceans, vegetation, and soil. But due to human greed, we have created so much pollution, and now we are searching for a solution. It is like catching a snake; the question is how to free it without being bitten. We are unsure what to do. Therefore, Vedic culture, science, and system will bring sustainable development. We are always searching for recyclable materials. We live in a world of "use and throw." At a UN conference, a man gave a beautiful lecture: "We are living in the society of 'use and throw,' but where to throw?" We should avoid plastic cups and plates that harm our environment. Since ancient Vedic times, we have used tree leaves—banana leaves in some countries, and what we call Dūna Pāṭal in others. We must introduce Dūna Pāṭal to the whole world, to all supermarkets. It would be a good business and help our planet. If you believe in the recycling process, where is the problem in believing in reincarnation? Many lack knowledge about this, but we have some knowledge and experience in the physical world about environmentally friendly materials. Therefore, it is said that the way to attain mokṣa or liberation is through Jñāna Yoga: "Sādhana-cārā karo hari-pyārā, jinase hove mokṣa-tumārā." There are many definitions of mokṣa, but Gurudev explained it beautifully in simple language. Moha is attachment, moha is ignorance. Moha is the problem of bondage in this world and the cycle of rebirth and death. The mind is very attached to material things. When that mind becomes free from all attachment, it is mokṣya ho jānā. Second, mokṣa means liberation from the cycle of rebirth and death. It comes from sādhanā, viveka, vichāra... "Satyāy, satyakāra, nyāra, nyāra, satyāy, satyakāra, nyāra, nyāra, sādhanāchāra karo, Hari pyāra. Sādhana cāra karo hari, jin se hove mokṣa tumhārā. Sādhana cāra karo hari pyārā, sādhana cāra karo hari pyārā." O dear ones, perform the four sādhanās through which you will attain mokṣa. These are the four principles of Rāja Yoga. First is viveka—the intellect and its finer part, which discriminates, shows clearly, and reveals what is reality and what is not. Viveka says reality is that which is unchangeable; whatever changes is not reality. What comes will go, what went may return, what is created will be destroyed. Finally, Viveka, according to Vedānta—one of the best philosophies—states: "Brahma satya, jagat mithyā." The reality is Brahman, which is everlasting. Brahman has no body, no form. If it had a form, it would change. All incarnations that came to earth went away. But Brahman is omniscient, omnipresent, and everywhere equal. Brahma satya is akhaṇḍa (unbreakable), nitya (everlasting, unchangeable), nirañjana (spotless, pure). That is our aim: to realize Brahman, Brahma jñāna. "Brahmā jānātī brāhmaṇa." Brahmins are those who know Brahman. Otherwise, they merely say, "I am a Brahmin." Brahmin is not a caste; it is a dharma. Brahmin dharma is dayā (compassion) and śuddhatā (purity). Kṣatriya is not a caste; it is Kṣatriya dharma. Similarly, human is human dharma. What is human dharma? It is very important. Yesterday I told you: when you wake up, think, know, and become aware that you are a human. The second thought: what does it mean for me to be a human? A human will not make a bali (sacrifice). In Nepal, there are many animal killings. It is said in some Old Testament of the Christians: "Those creatures have eyes, do not eat them." Ākṣe bhagavān ātmā paramātmā dekhtā hai. Within you is that ātmā or jīvātmā connected to God, and that God sees everything through your eyes. Chetan, chetan kā chilka dikhāyā diyā, chetan kā chilka. Chetan ka chilka, maine dikhla diya, Devpurījī. Chetan ka chilka, Swāmījī ne dikhla diya, Devpurījī. Dikhla diya, Devpurījī ne dikhla diya. Devpurījī ne dikhla diya. Chetan ka chilka, Swāmījī ne dikhla diya, Devpurījī. Chetan, chetan ka chilka, chetan is ātmā. The glimpse of the Ātmā—my Gurudev, Devapurījī, has shown me. I represent the Ātmā. The Ātmā sees everything through the eyes. There is a story. A Mahatma, a Sadhu, a Gurujī, or Bābājī came to a village, stayed for a few weeks, and held satsaṅg daily, giving bhajans, kīrtans, and discourses. One day, two men came and said, "Gurudev, we heard that human life is complete only with a guru and guru dīkṣā. In Punjab, they speak of gurumukhī or manmukhī." Gurumukhī means one who receives mantra or knowledge from the Guru's mouth and follows the Guru's teaching. Manmukhī are those without a Guru, who do as they please. When a Guru gives you a mantra and certain rules, he gives correct direction. If we follow that, our liberation, mokṣa, or Brahma jñāna is assured. But if we deviate, the Guru is not at fault. A policeman directs traffic; if you do not follow the rules, you will be punished. It is simple. The two men came. We speak of Nugra or Sugra. Nugra is one without Guru-jñāna; Sugra is one with Guru-jñāna, Guru-mantra, Vidyāvata, systematically. They said, "Gurudev, we would like a mantra." Gurujī said, "Well, I give you one duty. Bring me a bird, a pigeon." They brought a pigeon. He told one disciple, "Go take this bird where no one sees you, kill it, and bring it back." One went into a room, killed the bird, and said, "Gurudev, here it is." Gurudev said, "That's not good, you killed it." But Gurudev had power, like Devapurījī, and he placed his hand on the bird; it became alive and flew away. The second man went to the room intending to kill the bird but could not. He said, "Gurudev, you said no one should see, but the bird sees I am killing." Then he was told to cover the bird's eyes. He did so and went into the room but returned again, saying, "Gurudev, no. You taught that no one should see, but I see that I am killing." Then he was told to cover his own eyes, like Gāndhārī in the Mahābhārata. He tied his eyes and went to kill the bird but returned again, saying, "Gurudev, sorry, I cannot kill. I can cover the bird's eyes, I can cover my own eyes, but I do not know how to cover the eyes of God. God sees everywhere, everything." Gurujī said, "You will be the best disciple. You will receive the mantra, the vivekā." Though God has no form, body, or eyes, He sees everything. Thus, performing action and dharma—dharma rakṣitā rakṣitaha—it is dharma that protects us, nothing else. Kṣatriya is a dharma, Brāhmaṇa is a dharma, human dharma, śūdra dharma. The dharma of fire is to give heat; if fire is not hot, it loses its dharma. The dharma of our eyes is to see; if they cannot, we call them blind. So, viveka: Brahma satya, jagat mithyā. The final judgment is this: whatever changes is not reality. Our mind changes, emotions change, mood changes, body changes—everything changes. But what does not change is the Ātmā, always the same. When you dream, your ātmā is present. You see the dream and know you are dreaming. Upon waking, you say, "Oh, I had a nice dream." The dream is gone, but you remember it. Who was in the dream and who is here now is that ātmā, that Self. The Self is the witness of the dream and of this life. When we enter the dream loka, this saṃsāra disappears. When we wake, we return to saṃsāra and the dream disappears. What is the truth? Neither dream nor this. The truth is that Ātmā, present in everyone. Therefore, it is said: "Viśvaprāṇī merī Ātmā hai." Each and every entity in this world is myself, Ātmā. Ātmā sohī Paramātmā. The Ātmā is the supreme, the highest, the Paramātmā. What, then, is the second step Gurujī spoke of? "Haripyarā sādhanā charā karo, Haripyā. Dujā sādhanā vairāgya kahije. Dujā sādhanā vairāgya kahije. Brahmaloka tak bhoga asāra, Brahma-loka sādhanā-chara. Karo Haripyārā sādhanā-chara. Jina se hove mokṣa tumhārā sādhan cāro, Dīp Nārāyaṇ Bhagavān kī, Mādhavānandjī Bhagavān kī." There are two kinds of rāga. One is the melody, the tune used in music—morning rāga, evening rāga, night rāga, midday rāga. This sound greatly influences our consciousness and entire being. The Vedas say: Nādharūpa Parabrahma, Savarūpaha, the form of Brahman. If you still wish to know Brahman, it is Nādharūpa Parabrahma. It is that Nāda which brings this Jīvātmā to the Ātmā, to the Paramātmā. "Śabda Sanāhī Merī Jātrā Helī, Dūjan Āve Moe Dāī, Dāī Marī Helī. Śabdon se lenā, or śabdon se denā, or śabdon se karnī hai bāt, bāt marī helī, śabd sanahī merī yātrā, aurēṁ dujan āve moe dāī." Who knows this sound? In Nāḍī Yoga, there are ten different kinds of sound connected to our ten indriyas, karmendriyas and jñānendriyas. But the eleventh sound is the nāda that connects this citta to Brahman. Where there is oṁkāra, a sound similar to oṁ, that dhunī, that nāda, that vibration—when iḍā and piṅgalā come into harmony, suṣumṇā awakens. Then, the entire energy from Mūlādhāra to Svādhiṣṭhāna, Maṇipūra, Nābhī, Viśuddhi, Ājñā, Bindu, and Sahasrāra Cakra rises. "Bhavara Gunjar"—yesterday we spoke of the bee, the honey bee, or Bhavarī, which has a buzz. That bhāvar guñjar... this jīvātmā is also known as bhāvara. "To bhavar guñjar, bhavare kī ānand, aisī lagtī hai," that it goes, "brahmarandhra kā bhedan ho jātā." It opens the brahmarandhra and merges with Brahman. Others who die, who leave the prāṇa from this body, exit through nine different doors. But yogīs, the wise, those who lead a sattvic life and live in sattvic vṛtti—meaning without kāma, krodha, mada, lobha, moha, ahaṁkāra, and without anger, hate, jealousy—filter out all negative qualities. Only bhakti remains, and therefore bhakti, jñāna, tyāga, vairāgya. So, rāga is when our vṛttis, indriyas, thoughts, and sūrta are directed toward saṃsāra, the material world. When rāga awakens in us toward sañcāra, immediately dveṣa arises. Rāga and dveṣa. Dveṣa means duality. Ādi Guru Bhagavān Śaṅkarācārya and Vedānta said: "eko brahma dvitiyanasti." But as soon as rāga exists, dveṣa exists. Duality immediately separates you from the ātmā or Paramātmā. Rāga-dveṣa, and where dveṣa is, kleśa comes. Another friend of rāga is kleśa—all troubles. Rāga-dveṣa-kleśa. When kleśa is present, immediately vikṣepa arises. Vikṣepa means restlessness. When vikṣepa comes, the intellect falls, and bhaya appears—fear, anxiety. When bhaya is present, another friend joins: Krodha, Krodha Agni. There are many kinds of Agni: Jāṭha Agni, Krodha Agni, Citta Agni, Havana Agni, Alag-Alag Agni, Viraha Agni, Jvālā Agni. Agni has many forms. Krodha-agni has the quality of a devil, a rākṣasa; it drinks the blood of others. But krodha drinks the blood of oneself and others. A krodhī, one with anger, will never be successful. We must completely purify and root out anger. Why does it come? Krodha, kāma, lobha, moha—all because we have rāga. So, Vairāgya does not mean leaving your family. Some think, "Oh, you must go away from your family." No, why? What has your family done? At least be thankful they gave you birth as a human. Does Vairāgya mean renouncing home and everything and running away? No. Live in this world like a lotus flower lives in muddy water, but its blossom is on the surface, beautiful. Similarly, vairāgya means being in saṃsāra without rāga, dveṣa, moha, krodha, and all this. Therefore, Gurudev said, and Ādiguru Śaṅkarācārya said beautifully in his Aprokṣa Anubhūti: "Brahma-loka tak bhoga asāra." Śaṅkarācārya said: "Saṁsāra se Brahmā tak kāg beṭ ke samān, sabhi bhogā ko tyāgne vālā hī Brahma-jñānī ho saktā hai." Brahma-loka tak bhoga asāra—from here to Brahman, all enjoyment is asāra. Asāra means senseless, without essence. Whatever we do may feel good now, but after some time, it is gone. Again, it is nothing. It is like bubbles on water. Thus, the second sādhanā is vairāgya. "Sādhana cara karo hari, sādhana cara karo hari, Jin se hove mokṣa tumhārā, jin se hove sādhanā cāra, karo hari pyārā sādhanā, samādhi śraddhā aur titikṣā, samādhi śraddhā aur titikṣā, kāryopa ramasama dhana vicāra. Kāryopā dhana vichāra sādhanā, sādhanā chara karo Harip, sādhanā chara karo Harip. Jina se hove mokṣa tumhārā, jina se sādhanā chara karo Harip." The fourth sādhanā is the desire for mokṣa. "Chautā sādhanā hai mokṣa kī icchā, kab hove jag dukha sutakāra? Sādhanā cāro, hari pyāre, jina se hove mokṣa tumhārā. sādhanā cāro, hari pyāre, sādhanā cāro, hari pyāre. Yehi sādhan kare jan koi, tab hi ho haṁs udhārā. Sādhan cārā karo Hari, jeena se hove mokṣa tumhārā. Sādhanā cārā karo." "Śrī pūjye bhagavān dīpa nārāyaṇa Madhavānand kahi sadhanchara madhavānand sadhanchara sadhanchara karo sadhanchara karo hari Jain Se Hove Moksha Tumhara Jain Se Hove Sadhan Chara Karo Hari Pyara Sadhan Chara Karo Śrī Deep Narayan Bhagwan Ki Jai." It is said to this jīvātmā, to this sūrta: if you wish to be free from the pañcakośa, free from saṃsāra, perform these four sādhanās. "Sam dam śraddhā aur titikṣā kar uparām samādhāna vicāra, cauṭhā sādhan hai mokṣa kī icchā. Kab hoī jag dukṣ śāntakārā? Yahī sādhan kare jan koī, tabhī hoī haṁs uddhārā. Śrīpūjī bhagavān Dīp Nārāyaṇa Madhavānanda kahe sādhan cāra. Sādhan cāra karo hari pyāre, jīne se. Have mokṣa tumhārā." The third includes samādhi, śraddhā, and titikṣā—the ṣaṭ sampatti. Sampatti means treasure, the six inner treasures. Utilize them, and you will be very happy. Tomorrow we will continue, my dear ones, all dear spiritual seekers. I wish you all the best, with the blessings of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī and Satguru Dev Svāmī Madhavānandjī. Today is Makar Saṅkrānti. According to the Vedic calendar and astrology, Sūrya Nārāyaṇa, Bhagavān Sūrya Nārāyaṇa, the sun, is now moving to Uttarāyaṇa, to the north. This greatly affects our nature and planet, and holds special meaning for sādhakas, spiritual seekers, to follow these principles. The moon and sun greatly influence our planet. I wish you all the best and bless you in the name of Alak Purījī Siddhāpīt Parābhara. Oṁ namo karta prabhu, deep karta Mahāprabhujī, deep karta hi kevalam. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmāyāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kāścid Duhkha Bhāgbhavet. Om Śānti, Śānti, Śānti. Śrī Dīp Nārāyaṇ Bhagavān kī jai, Śrī Śrī Dev Puruṣa Mahādeva kī jai, Satguru Svāmī Madhavānandjī Bhagavān kī jai, Satya Sanātana Dharma kī jai, Om.