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Śrīm Nārāyaṇa Nārāyaṇa Śrīm Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa... Nārāyaṇa Dīp Nārāyaṇa... Bhagavān Kī Devadī Dev Deveśvara Mahādeva Kī Jai, Dīp Nārāyaṇa Bhagavān Kī Jai, Mādhava Kṛṣṇa Bhagavān Kī Jai, Satyasanātana Dharma Kī Jai, Viśvaguru Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda Añjigu, Devakī Jai. Life is a very mysterious thing. Life is that life. We don’t know anything about that life. We are not aware of our own life. When we don’t know about our own life, how should we know about others’ lives? It is said there are five different bodies. Generally, there are three bodies: one is called the physical body, the mental body, and the subtle body. It guides us from zero kilometers to the zero kilometer. There, in order to give us a clear picture, a clear understanding that we are only Ātmā, whatever we are saying is different; it is not we. So in this way, they divide and they say kośas. But not those kośas; what the Jewish people are eating meat called kosher. Kośa means the quarters. Or the kośa means one after another layer. How interesting. And five bodies. Number five is a very, very important number. Pāñca paramēśvara. There are five kinds of paramēśvara, God. Like number nine. Yesterday we were talking, and the Āramjī was telling about number nine. Because when we talk about numbers, he was listening. And these numbers, what? The astrologer, an Indian, must have been taught something very deep. And that is number nine. The nine planets, nine planets... nine planets. Ānandamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, Ānandamaya Kośa—these are all different kinds of bodies: the body of nourishment, the body of energy, the body of the mind, the mental body, the intellectual body, the causal body, etc. Kauśalne Telo, etc. So, some translate it as Ānandamaya Kośa, a body of bliss. Or body of joy, but not that Paramānanda, ale nie ten Paramānanda. This is, you can say, the causal body. What do we understand here? The causal means the cause. What is the cause of that? So, whatever happens to our body, we have the main cause of that. That is desires. Though we go from body, energy, mind, intellect, then again we turn back to the indriyas. So this is said: we are saying this is not ātmā. Ātmā is beyond that. Understand me or not? Physical body, do you understand that? Body of nourishment. Food, eating, drinking, all that we can touch, all that we can see. We can bite, or drink, hot water, cold water, sweet water, so this is a physical body. After food, it develops into energy, and that’s why it is in the prāṇamaya kośa. So prāṇa is stronger than our food. So the prāṇa is stronger than the physical body. That’s called energy. After that comes manomaya kośa. The mind is a mighty, very strong power, and all the siddhis, all the miracles, and many different things can only be mastered through the mind. In the last century, people were talking about a master-minded person, but that master-minded person was a little bit on the other side. So it is that the mind is mighty; it can search anything from the universe. But our mind, if we leave it free, it is called uneducated. It goes wherever it likes. We become the slave of the mind. Mind is governing us. But still, we don’t know where the mind is sitting in the body. If we can catch him, then we will have everything. But even we can’t see him. But He is within us, outside of us, and also beyond. He lets us dance, He lets us cry, He lets us be depressed, schizophrenic. All is the play of the mind. But though it is like that, it’s only one cover over the Ātmā. Then comes the intellectual body, Vijñānamaya Kośa. Vijñāna, vijñāna means science, and science is developed from that knowledge; therefore, another part of our being is our intellect. Though the Vijñāna is not intellect, it is not translated as intellect, but it is through our work, thinking, doing something good—this, that—all is dependent on our education. So-called social education, so-called, that one never had a strict baby. The visitor, the person, he or she did always what he or she wanted, and parents had no time to educate. Neighbors and others only misused. In one moment the person is happy, in the next moment they are out of order. That person is like a wild deer. It does not suit the civilized one. So only the intellect is like that, only the intellect. But when we educate the essence, the cream of the intellect, that is called viveka. And where the viveka is, there begins the vijñāna. Because in vijñāna you have to stick to one subject. Search till you find. The ṛṣis found everything, but we lost it. So again, we are doing research. It has been searched; it is there, but now we are again doing research. Vijñānamayakośa, that leads us far, far. Though the mind is mighty, it is blind. The mind cannot proceed. Why does the mind need many things? So first, the mind needs the intellect, which has the capacity to imagine something. Then the mind will run there. That’s why the first is the mind. And the intellect needs space, enough space. Like in a mechanism, we need a tolerance space. So the space for a great wise person, a poet, an artist, a sculptor, or a meditating yogī needs enough space. So, mind needs the ground, mind needs the roots, mind needs the physical action and reactions. Ānand means happy. There is no word which we can translate for sukha and duḥkha. There are many words we can put, something like that. But it is not accurate. Accurate is that one; it merges into the whole being. You say, "Oh yes, this is that." I’m searching for something. There are many things. All are very good. I wish I could buy everything. But still, I didn’t get what I wanted. In many, many shops, suddenly you find it. Yes, that’s it. That is exactly what I want. So, Ānanda, we can’t translate, only bliss. But that bliss is a blessing, so no words. If you say happiness, happiness is what we call kush, not ānand. So many times, it is difficult to feel in the chakras, in the bodies, these definitions. So these are the five kośas: annamaya kośa, anna means nourishment, food, the body of nourishment; and prāṇamaya kośa. So from our nourishment, we gain the prāṇas. Out of the prāṇa, the strength is becoming; it’s called the mind, the Manomayakośa. After that, how far the mind goes in doing something needs the help of what is called the Vijñānamaya Kośa. So that Vijñānamaya Kośa, what we call intellect, but in reality it is science, the highest knowledge. Vijñānamaya Kośa, which we call intellect, but in reality it is science, the highest knowledge. Mahāprabhujī said, "Jñāna Vijñāna Tṛpta Ātmā." Jñāna is the knowledge. Gyan is that science, that knowledge. So now, though we can explain similarly, it is completely different. Jñāna means knowledge, and Vijñāna is a science because you cannot repeat knowledge again. Traptātmā, that’s very important. What does "trapt" mean? This is very easy to know. When you are thirsty and you get nice, cool water, you drink two glasses of water. Now you said, "Ah, it was good. Your thirst is quenched." No, thank you. Now I’m not thirsty anymore. Doubt. So when someone is very thirsty and you drink enough water, then the thirst is quenched. Or when you are hungry. Or if you are hungry, and you eat enough, then you can say, "I ate enough, thank you," but that’s a different name, so Dhyāna Vijñāna Tṛpta Ātmā, this Ātmā is content. The Ātmā knows everything, the science and knowledge both. And what is the difference between science and knowledge? It has a difference, like knowledge, knower, and object. Ako, poznanie, ten poznávajúci, a predmet poznávania, three merge it into oneness, that is ātmā. So it leads us to the ātmā. So jñāna vijñāna tṛpta ātmā, that one has no suffering of hunger and thirst. The energy is supplied automatically to the body. So sometimes some people have no hunger. And they are not hungry. They don’t miss anything. And they are looking healthy. They didn’t lose the kilos. But the mother is unhappy, the father is unhappy. Oh God, what happened to my child? He doesn’t eat. Because that person has inside them some glimpse of energy awakened. That means it’s closer to the ātmā. Once I was sitting with the Prime Minister of India and a few other people, and the President said to me, "Swāmījī, this friend always forces me to eat, but I can’t. I am not hungry." And he said that I have to eat something every day. After some time, that person went out to where we were sitting. And he said to me, "You know, he’s always forcing me to eat." I can’t eat. I say, no problem. Jñāna Vijñāna Tṛpta Ātmā. Your ātmā is trapped. Now, does it have any longing, anything? That made him very clear. And when that person came, the Prime Minister, the President, he asked, or he told him, "Look, you are always forcing me to eat more and more, but Swāmījī has solved my problem." Jñāna Vijñāna Traptātmā. I am Traptātmā. I need not eat anything. It was the last minutes of his life. Otherwise, he will eat, and it will be more than half a kilo heavier to carry. Therefore, Jñāna and Vijñāna, these two, are very close to the realization. So, Mahāprabhujī’s Vijñāna Dīp Gītā, "Mahāprabhudīp Karatā, Mahāprabhudīp Karatā..." So these are the Pañcakośa and Pañca Tattva. This is called space, air, fire, water, earth. Out of this, our body is made, and without knowing ātmā jñāna, do not destroy your body. And without knowing the ātmā jñāna and not destroying your body, therefore, too much fasting, not drinking, you think Swāmījī has told you to fast so long? Swāmījī will not tell you. Because he himself likes to eat, he has also not been fasting. So, there are certain misunderstandings, wrong opinions. So, this Pañcakośa is one after the other layer over the Ātmā. And we have to break through. Then there is liberation. So, the Maṇipūra Chakra is that chakra which has these abilities hidden there in the navel. The center for our health, that’s why I call it the Ministry of the Medical. The Ministry of Health gives you a lot of medicine, a lot of vitamins, and many things. And that gives us that energy, the doctor thinks. So Vijñāna is very difficult. So we cannot compare knowledge as a Vijñāna. We must eat and drink in order for our lower kośas to remain healthy, and these elements. Otherwise, they will eat our body. We can’t do it immediately. It is lifelong work. When we have troubles, we pray more. And when we come out of it, even before the third day, I say, "Oh, I forgot to make the lamp on the altar." So when work is done, we forget everything. So, Pañcakośa, Pañcaprāṇa, and Pañcadhātu. In reality, there are seven different minerals, which we have been talking about in different chakras. So, the Maṇipūra Chakra mantra is "Raṁ," which keeps our solar plexus healthy. The Tattva is Tejas, the fire, the heat. Color is given as yellow. So, which is the yellow color? We don’t have a proper yellow. It’s difficult to get out. Then, we have to, you know, one person needs five meters for one dress. And when we have 5,000 people for yoga class, there is a 25-kilometer-long cloth. So, this all is counted in our body, and there are certain principles which are checking the body all the time. If the heart is functioning, the liver, kidneys, everything is functioning. Then you have that Amṛta, nectar. In this way, I wish you a very nice day, and in the evening we will talk further. Good soul, solar plexus, pancreas, yellow color, stage of fire, this is for Maṇipūra. We still have money, we have Manipur. My mother, Manipur, for Manipur there is fire, solar plexus, yellow color. We have the money; we are not poor. Maṇipūra needs iron. Mostly ladies have that, which is why I call them the iron ladies. But nature has to balance, so ladies lose more iron than men. It would be good and healthy for men to give blood to the blood bank once or twice. That is healthy. Of course, doctors will check if they can take your blood or not. So it is resonating with everything, all minerals and so on. For ladies, it must not be given too much. They often lose blood. And for the Manipūra Chakra, it is fire, and it is called the ruby that keeps our Manipūra Chakra up to date. It maintains our Manipūra Chakra up-to-date. Once I spoke, I think it was in America, about the Maṇipūra Cakra and ruby for the Maṇipūra Cakra. Next day, two girls came. They were at what they called pinching, pinching, you know, here. Piercing. And she said, "Look, Swāmījī, peeved even ruby on my navel hole." He said, "That’s okay, Swāmījī?" I said, "Perfect." How do you feel? Still a little pain. I said that will disappear quickly, and it is called Svaraloka. So now the Loka is coming. Satyaloka, it means Brahmaloka, the level of the absolute reality. Renouncing, when you have to give up something, it’s not easy. So, vairāgya is a fire. After you don’t look back, when you look back, you have no vairāgya. You will say, "Okay, I don’t want this person, this, no friends, even this." But all the time, we are suffering, making friendships, and thinking of friends. And Viśuddhi Chakra is called Janaloka. Level of the Son of God. Śiva. Boha Slnka. Śiva. Yes, and Anāhata Cakra. Anāhata. Mahāloka, Mahādeva, Mahādevī, Mahādeva, Mahādevī. But what is that? The level of the green sense. That Śiva who drank the poison and now is Nīlakaṇṭha, the blue-throated one, and Maṇipūra, Svarloka, the level of the devas and heaven. So when you want to go to Heaven, let it be eaten. All will go in Svarloka. Fire. We will come further, okay? Bhūrloka is the Svādhiṣṭhāna Cakra. The space between the Earth and the Sun. The level of the Munis and Siddhas, and Mūlādhāra is Bhūrloka, the Earth. Tomorrow we will talk all evening. I wish you a very good appetite. Best would be to just sit and meditate. Such a meditation, such air and peace—you can’t compare it with anything.