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Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa. Dīp Nārāyaṇa, Nārāyaṇa. Devā Īśvara Mahādeva kī Dīp Nārāyaṇa Bhagavān kī Jai, Mādhav Kṛṣṇa Bhagavān kī Jai, Satya Sanātana Dharma kī Jai, Devā kī Jai. Life is very mysterious. We do not know anything about that life. We are not aware of our own life. When we do not know about our own life, how can we know about the life of others? It is said there are five different bodies, or five different layers, over this Jīvātmā. Generally, we speak of three bodies: the physical body, the mental body, and the subtle body. But when we come to Vedānta—which I think is one of the highest philosophies—it guides us from zero kilometers to the zero kilometer. It teaches that whatever we are saying, whatever we perceive as different, is not us. In this way, the philosophy divides and speaks of "kośa." This is not the kośa that Jewish people refer to when eating meat called kosher. Here, kośa means quarters, like rooms, or layers placed one over the other. It is interesting: there are five Jñānendriyas (senses of perception), five Karmendriyas (senses of action), five Tattvas (elements), and five bodies. The number five is very important: there are five kinds of Paramīśvaras (supreme lords), just as the number nine is significant. Yesterday we were talking, and Dayā Rāmjī was telling me about the number nine. When we talk about numbers, he listens intently. These numbers… Indian astrologers must have been taught something very deep. That is number nine: the nine planets, the nine Ṛddhi-Siddhis (perfections). Many things are counted as nine. Among these are the five kośas we often speak about: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and 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, and so on. Some translate Ānandamaya Kośa as the body of bliss or joy, but this is not Paramānanda (supreme bliss). You can say this is the causal body. What do we understand by "causal"? It means the cause. What is the cause of all this? Whatever happens to our body has a main cause, and that is desires. Though we go from body, to energy, to mind, to intellect, we again turn back to the indriyas (senses). So it is said: all this is not the Ātmā. The Ātmā is beyond that. Do you understand? The physical body is the body of nourishment—food, eating, drinking, all that we can touch, see, bite, or drink: hot water, cold water, sweet water. This is the Annamaya Kośa. After food, it develops into energy. That is why it is in the Prāṇamaya Kośa. Prāṇa is stronger than our food; it is stronger than the physical body. That is called energy. After that comes the Manomaya Kośa. The mind is mighty; it has very strong power. All the Siddhis (miraculous powers), all the miracles, and many different things can only be mastered through the mind. In the last century, people spoke of master-minded persons, but that master-minded person was a little bit on the other side. The mind is mighty. It can search for anything in the universe. But our mind, which we leave free and uneducated, goes wherever it likes. We become the slave of the mind; the mind governs us. Yet, we do not know where the mind is sitting in the body. If we could catch it, we would have everything. We cannot even see it, but it is within us and also outside of us. It makes us dance, cry, become depressed, schizophrenic. All is the play, the keel, of the mind. Yet, it is only one cover over the Ātmā. Then comes the intellectual body, the Vijñānamaya Kośa. The translation from Sanskrit or Hindi is Vijñāna. "Vigyan" means science, and science is developed from that knowledge. Therefore, another part of our being is our intellect. Though Vijñāna is not precisely intellect—it is not translated exactly as intellect—it is through our work, thinking, and doing something good that everything depends on our education. When we did not have a proper education from parents, so-called social education, when one never had a strict babysitter, the person always did what he or she wanted. Parents had no time to educate. Neighbors and others only misused. So they did what they wanted. Such a person is called uneducated, with no social behavior: always angry, always happy, always destructive, always creative. One day, one minute is happy; the next day is out of order. That person is like a wild deer. It does not suit a civilized one. This is only intellect. But when we educate the essence, the cream of the intellect, that is called Viveka (discrimination). And where Viveka is, there begins Vijñāna. Because in Vijñāna, you have to be stuck on one subject and search till you find. The Ṛṣis (sages) found everything, but we lost it. So again, we are doing research. It has been searched; it is there. But now we are looking again into research: Vijñānamaya Kośa. That leads us far, far. Though the mind is mighty, the mind is blind. The mind cannot proceed. Why? The mind needs many things. First, the mind needs intellect, which has the capacity to imagine something; then the mind will run there. That is why 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. The mind needs the ground. The mind needs the roots. The mind needs physical action and reactions. Then the mind can be controlled or destroyed, and that mind is still put together and controlled by intellect, pure thoughts, and wisdom. And then it is called Ānandamaya Kośa. Ānanda means happy. There is no word which we can translate about Sukha (happiness) and Duḥkha (suffering). There are many words we can put, something like that, but not accurate. Accurate is that one. It merges into the whole being. Oh yes, this is that. I am searching for something. There are many things. All are very good. I wish I could buy everything. But still, I did not get what I wanted. In many, many shops, suddenly you find, yes, that is it. That is exactly what I want. So, Ānanda—we cannot translate it, only as bliss. But that bliss is a blessing, so there are no words. If you say happiness, happiness is what we call "kush," not Ānanda. So many times, it is difficult to feel in the chakras in the body these definitions. So these are the five kośas: Annamaya Kośa (anna means nourishment, the food body of nourishment), and Prāṇamaya Kośa. From our nourishment, we gain the Prāṇas. Out of the Prāṇa, the strength that is becoming is called the mind, Manomaya Kośa. After that, how far the mind goes, to do something, needs the help of what is called the Vijñānamaya Kośa. That Vijñānamaya Kośa is what we call intellect, but in reality, it is science, the highest knowledge. Mahāprabhujī said, "Jñāna is the knowledge, and Jñāna is that science, that knowledge." So now, though we can explain similarly, it is completely different. So, Jñāna-Vijñāna: Jñāna means knowledge, and Vijñāna is a science, because you cannot repeat again knowledge. Tṛptātmā—that is very important. What means Tṛpt? This is very easy to know. When you are thirsty and you get nice, cool water, you drink two glasses of water. Now you say, "Ah, it was good. Your thirst is quenched. No, thank you. Now I am not thirsty anymore." Tṛpt. So when someone is very thirsty and you drink enough water, then you are tṛpt. Or when you are hungry and you eat enough, then you can say, "I ate enough, thank you." But that is a different name. So Jñāna-Vijñāna-Tṛptātmā: this Ātmā is content. It knows everything—science and knowledge, both. And what is the difference between science and knowledge? It has a difference. Like knowledge, knower, and object: three merge into one. That is Ātmā. So it leads us to the Ātmā. So Jñāna-Vijñāna-Tṛptātmā—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 do not miss anything. And they are looking healthy; they did not lose the kilos. But mother is unhappy, father is unhappy. "Oh God, what happened to my child? He does not eat." Because that person has inside them some glimpse of energy awakened. That means it is closer to the Ātmā. Once I was sitting with the Prime Minister of India and some other few people, and the President said to me, "Swāmījī, this friend always forces me to eat, but I cannot eat. I am not hungry." And he said, "I have to eat every day, Swamiji." After some time, that person went out from where we were sitting, and he said to me, "You know, he is always forcing me to eat. I cannot eat." I said, "No problem. Your Ātmā is tṛpt 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 Swamijī has solved my problem. Jñāna-Vijñāna-Tṛptātmā, I am Tṛptātmā, I need not eat anything." It was the last minutes of his life. Otherwise, he will eat, and he 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 Dīpa Gītā has a lot written about this. We are on the way to translate it better. We tried to translate it into English, but no one can translate it. So, I hope we will find a way. So these are the Pañcakośas, and the Pañca Tattvas. 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. Therefore, too much fasting, not drinking—you think Swamiji has told you to fast so long. Swamiji will not tell you because he himself likes to eat, so he has also not fasted. So there are certain misunderstandings, wrong opinions. So this Pañcakośa is one after the other, layers 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. It is the center for our health; that is why I call it the Ministry of Medicine. You get a lot of medicine, a lot of vitamins, and many things, and that gives us that energy—the doctor thinks. So Vidyā (knowledge) is very difficult. We cannot compare knowledge as Vijñāna. We cannot create science out of our normal thinking because we ourselves have it all. We have to eat and drink and do everything so that our Pañcakośa remains healthy all the time. And these elements, otherwise they will eat our body. We cannot do it immediately. It is lifelong work. When we have troubles, we pray more. And when we come out of it, even before we get out, on the third day I said, "Oh, I forgot to make the lamp on the altar." Lampu na oltári. So when work is done, we forget everything: Pañcakośa, Pañca Prāṇa, and Pañca Dhātu. 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 fire, heat. The color given is yellow, but which yellow? We do not have a proper yellow. It is difficult to get out. Then we have to, you know, one person needs five meters for one dress. And when we have five thousand people for yoga dress, there is 25 kilometers of cloth. So, it is very important to work out. So this all is counted in our body, and there are certain principles which are checking all the time in the body: if the heart is functioning, the liver, kidneys, lungs, brain, everything. And after some time, you go into a coma. Coma means now Śiva has closed his eyes. And He will open eyes where He likes. So as long as you remember consciously and imagine, then you have that Amṛta (nectar). In this way, I wish you a very nice day and evening. We will talk further. Good, so solar plexus, pancreas, yellow color, stages of fire—this is for Maṇipūra. We still have money; we have Manipur. We have the money; we are not poor. Maṇipūra needs iron. Mostly ladies have that. That is why I call them the iron ladies. But nature has to balance, so ladies lose more iron than men. It would be good, healthy for a man to give blood once or twice to the blood bank. That is healthy. Of course, doctors will check if they can take your blood or not. So it is regenerating everything, all minerals, etc. For ladies, it must not be given too much. They often lose blood. And for the Maṇipūra Chakra, there is a fire, and it is called the ruby that keeps our Maṇipūra Chakra up to date. Once I spoke, I think in America, about the Maṇipūra Chakra and ruby for the Maṇipūra Chakra. The next day, two girls came. They were at what they called pinching, pinching, you know, piercing. And she said, "Look, Swamiji, he pierced me with a ruby on my navel." He said, "That is okay, Swamiji." I said, "Perfect. How do you feel?" "Still a little pain." I said that will disappear quickly, and it is called Svarloka. So now it is coming to the Loka. Satyaloka, it means Brahmaloka, the level of the absolute reality. Tapoloka, that is the level of Vairāgya (renunciation). Renouncing when you have to give up something is not easy, so Vairāgya is a fire. After, you do not look back. When you look back, you have no Vairāgya. You will say, "Okay, I do not want any friendship," but all the time you are suffering, making friendship, thinking of the friend. And Viśuddhi Cakra is called Janaloka, the level of the son of God Śiva. Yes, and Anāhata Cakra is Mahaloka, Mahādeva, Mahādevī. But what is that? The level of the green sense, that Śiva who drank the poison and became Nīlakaṇṭha (the blue-throated), the level of the Devas and Heaven. So when you want to go to Heaven, let it be eaten. All will go to Īśvaloka. Fire, we will come further. Okay, Bhuvarloka is Svādhiṣṭhāna Chakra, the space between the earth and the sun, the level of the Munis and Siddhas. And Mūlādhāra is Bhūrloka, the earth. Jaitra. Tomorrow. We will talk all this evening. I wish you a very good appetite. Best would be to just sit and meditate. Such a meditation, such air and peace, you cannot compare with anything. These potatoes you cannot compare with this. So decide: potatoes or this beautiful bliss, not neblaženost.