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These are like aerial roots, coming and touching the body, and they can separate from the body. So these are the roots of subtle energy. In this physical body, we talk about ourselves more. Animals also have the same, and that we call indriya. Indriya means senses. These senses are divided into ten. Five senses are called the jñānendriya, the senses of knowledge. Whatever we have learned in our life—anything, good, bad, any experiences—only through these five senses. There are five keys on the board, and only these five keys are feeding into our brain all kinds of knowledge. There is no sixth. The first is the eyes: vision, color, beauty. Wow! Edinburgh is so beautiful: buildings, very nice landscape, everything. But for a blind person, you can only hear something, but what is beauty or not beauty, one should not speak to the blind person. It is a humiliation towards that, that's it. So our eyes—whatever we have learned, visions, beauty, color, forms, etc.—is through our eyes. The second jñānendriya is called hearing. We learn everything through hearing. If we can't hear, we can't speak, so these senses are very powerful. All kinds of knowledge that we learn verbally by sound, music, the melody, the tune, the flute, the sitar, the guitar, tabla, drums, flutes—everything we go to see in a concert or somewhere, we enjoy from the ears. We learn through this. The third is the smelling tendency. You come and sit in this room, very nice, clean, light, everything. But you smell someone has been smoking here. We don't see the smoke, we don't see the cigarette, we don't see the person. But this sense knows. Some cannot smell anything, so you don't know what the smell is. I'm traveling a lot, sometimes in different restaurants, sometimes in an airplane. Beside me, another one is eating for space, maybe; another one is eating something else; another one is drinking alcohol. So I think my Master took away the smelling sense from me. I can't smell anything. Can you imagine? We go to the park and see beautiful flowers, and they say, "Oh, Swāmījī, it smells nice." How beautiful? I said, "Yes, it's very beautiful." But I don't know what is the rose, or what is the champā, or any other flower. But sometimes I'm very happy that I can't smell. In summer, it was very hot and sweaty, and sitting in the bus, elderly people found a place to sit. And someone is standing and holding the railing like this. And one person is very high, and you are a little smaller. And there was sweating; his T-shirt caught him. You cannot resist the smell from the armpit. So similarly, different smells, but there is an advantage and disadvantage. When you sleep in a room and a fire begins to burn, you don't smell it. Gas, you don't smell. So, anyhow, this is the third sense of our indriyas, jñānendriyas. The fourth is taste: bitter, sweet, hot, sour, etc. Can you imagine when you eat something and you don't taste anything? This is when you are unpleasant. The fifth one is the skin, tvacā, touch. Immediately, it gives information that something is touching: mosquito or little ant or snake or somebody. So this touch—these are the five senses of knowledge. Whatever we have learned from the mother's body already, till the university and everywhere, whatever we have learned is through these five senses. These five senses are very powerful and are mostly on this part of the body: ears, eyes, nose, mouth, and skin throughout the whole body. These five jñānendriyas, the senses of knowledge, need the best quality of energy, the best fuel. That is first supplied to the jñānendriyas for our eyesight, for our hearing, for our nose, for our taste, etc. Jñānendriya: jñāna means knowledge, indriya means the senses. In Indian philosophies, in the scriptures written, there is a caste system. But the caste system was not divided in human race, or whatever it is called; there is no race, there is only human. That is called the Brāhmaṇa, meaning learned, learned with the knowledge, and that is here, this. Our whole skull and this part, this is the Brāhmaṇa. This is your supreme power here, all. Then the warriors, this comes then different. So this is a sense in our body which is controlling, guiding, and taking care of our body. This function is a very subtle, very subtle one. It is functioning through the nerves in the body, but after the vision, going from here to there is not physical. Then there are five senses of action, karmendriya. Karma means we can do something, and we need to do this. That is then from our throat, the lower part of the body. The first is called the word. Through words, you can harm anyone or make them happy. That's why our voice is that which can do good or bad. Therefore, the voice, our words, though it is like a subtle sound, can still hurt you. Therefore, it is put in the karma, in the actions. We get karma. You know definitely about karma. Everyone, you know what karma is. Karma is an action. Whatever you do, that's karma. What you do, you get back. For every action, there is a reaction. If you do good, you get good. Do bad, get bad. So, tan, man, bachan, and dhan: through the body, through the mind, through the words, and through your wealth or position—that you are very rich or have some status—you can do. Now, the power is with the politicians. They can do it; they can build some building in the middle of the park. The government decides, and they said yes. The public has no power. The public will be against it, but they can. Be against that, that's it. So these are the four ways how we can make the karma. But karma, I'm coming after that, the karmendriyas. So our words, our arms—this is we call the warrior, the strength of the hands, arms. The helping hands have more value than just folded hands. With the hands, we can do many, many things. So when we are talking about this caste, the warriors are your arms. Everything you are doing is through your arms. Then comes the Vaiśya, the farmer, and farmer means one who supplies the nourishment. So what we eat and swallow, it is in this part of the trunk of the body, the stomach, which takes this nourishment and divides it into different parts for different reasons, and gives it to the organs, and they prepare the hormones or the vitamins, and this and that, everything it supplies for the whole body. So this is a farmer. And comes the Śūdra. They are both legs. So we walk wherever you go, your legs will not tell you, "No, no, it's dirty, I will not go." Your legs will carry you wherever you want to go. So this is divided in this. Now, in this, karmendriyas is the different. So it is the gender, this is what we call the anus, or where we pass the toilet, what you call this anus and us. So these two, then our hands, our legs. So these are the karmendriyas through which we do the karma. These subtle functions in the body, they are subtle, but they are not subtle; they are very powerful. The body has to endure all these powers, energies in the body. In yoga, we have this to control, but not with force, gently, gently. For example, for our voice, for our words, we need a social education. One word, our one word, can make a great friend or can make an enemy. There is even an office, and the government office, and you have to get some signature, and office time is finished. You come 10-15 minutes late, and you come and tell, "Please, sir, I'm sure it was a lot of traffic, and I have to do this today. Your signature and something like this is very urgent for me. Please, sir, please." Then we'll say, "Okay, come on." Will give this stamp and sign only 15 minutes late, and then tells, "Next time, come on time. Thank you, thank you, sir." So this man is giving you the signature because you are so kind. "Please, please, sir," and so on. So one feels the love and humbleness and understanding in the heart, instead of saying, "Please," and so, you just come and, "Hey, bloody man, come on, give me signature," that will be like a bomb. What will happen, you know? So, the world is the same, the mouth is the same, but how you manipulated that energy to bring the positive words that others feel pleasure, very pleasant. And if you give harsh words, your energy is like a bullet, then it is... if someone throws a brick on you, then you throw the stone, that's it. So this is a social education, and always you tell your children, "Yes, say hello. How are you? Bye-bye. Say good morning. Thank you, thank you." This is how we are learning from childhood. Parents' duty is to give the social education. So this is now physical bodies here. The physical body is a vehicle, but what is in the vehicle? All these powers, energies, mechanism, all in this body, which is functioning for our emotion. Emotion is a motion, is a movement. So we are in the motion, emotion; we are now in the motion. Which kind of emotion? Pleasure, unpleasant, makes angry, hate, jealous, this, that, or happy, joyful, kind, friendly, love, mother, father, brother, sisters, friends. These are different situations, changing in this room, different changes. And that is coming by the prāṇa. After this emotion, what we call there is a mind, then there is an intellect, then there is concentration, then there is awareness. And intellect. After comes the different levels of the consciousness: unconscious, subconscious, conscious, the higher conscious, and supreme consciousness. So this is how the yoga, the science of yoga, leads the humans safely in the best way, and to master our life, to be successful, that we are human for what we came. So this first part is the senses, jñānendriyas and karmendriyas. Now comes the mind. The body has its limitations. The body doesn't have that much power or strength. Power has got a mind. Mind is a mighty power, a mighty power. In all creatures, the mighty power is an elephant. So this mighty power has the mind. The mind is governing us, though the mind should not govern us. We are the king, and the mind is our slave, but we spoil it so much that we do what the mind wants to do. This is the mind as it is, but the mind is different than we think it can be. The mind is a very loyal mind. A very alert, very kind mind is a very, very honest mind, and so here is the mind. Mind is that tendency from us, or that power, or that energy from all ten senses, which I spoke of, all under the control of the mind in a positive way. Now, like this camera here, and in the camera, in the frame, in the view of the camera, everything is recorded. It doesn't matter how I'm sitting, how I'm talking, how I'm moving, what is here, this, that, left, everything is recorded. So, this is our consciousness awakened. Then it is our intellect. But the mind is that which takes the impression from everything and brings to the subconscious level all our information. Now, a film is running and is recording every quarter second, or like this, everything is recording. It has no time to stop; it is its duty, all protocol minutes. Report completely, and what that is: who is there? That is a mind. It takes all our information and goes to our subconscious level, so it brings all the documents there. Number one. Number two: it comes again back. It has no time, no time to... He comes back, but not empty. He brings the information from the subconscious into the conscious level and supplies it to the intellect. And the intellect, our buddhi, will tell, "Oh yes, this is this," that's all. So mind is not responsible at all. Mind's duty is to give these impressions and forward them back, that's all. And intellect, buddhi, has its principle, and that is it gives the judgment. Buddhi, our intellect, gives the judgment. For example, you saw ice cream through the jñānendriyas, went to the, some temptation to the... The tongue tasted the indriyas, but still, the mind immediately jumped in, and the mind took the ice cream and put it under, in the subconscious. Then it brings back this desire and gives it to the intellect. Mind doesn't know what is that, is it ice cream or not? Ice cream for him is just something. Like in the bank, the one who is sitting on the well to give the money to the case, for this person there are so many millions are found there, but this is just like a newspaper. They are all the time giving money here and there, here and there, but they have no fear because they know it is not their money. It is just paper. They have to give here and there, that's also mind. It is also he just brings it, but then he brings back. Then intellect says, "Oh, it is ice cream." That means the mind or the intellect gives the result: what is what. That's all intellect tells. This is ice cream, and now this ice cream is the subject. Again, it comes to the mind, and the mind pushes the subject to the test, and so it is complication, but it is not complication. Everything is so nicely settled, divided. God, nothing can mix together; everything. It has its system, so intellect only gives judgment: what is what? But also, intellect cannot decide; it only gives the judgment: "This is a car, and there is a horse buggy." That is our intellect, said finished. So, after the intellect, there is a call Viveka, and that Viveka decides, "Yes, this is that you can have." But again, Viveka will tell, now we are coming to the concrete power point in Bhagavad Gītā. Bhagavān Kṛṣṇa tells to Arjuna, "Arjuna, when you know what you want to do, what it is, then understand the whole form, quality, and what you are going to do. When you know exactly what you are doing, then the result will come again. Then intellect will jump again in, 'What is the result of your action? If you still go in the bank with the gun, do this, take the money,' he or she will know that I'm stealing money, but I have to go to the prison, or I will be killed. He's aware of this." So Kṛṣṇa said, "When you will know the form of the action, then you will see very clearly the fruits of your action. Then now is your duty, oh human, if you want to do this or that." Fruits will be according to that. If you put the seed of the cherries, the cherry tree will come, and if you put the thorn, a bush, the thorn bush will come. Which kind of seed you are giving in your subconsciousness, that will come in the mind. Mind is smiling. Mind said, "Oh God, I'm sorry, I have to bring, but this went the wrong way." Or, mind is very happy. Oh, this man, this person is happy, joyous, and he likes his good. So this is the situation on both sides. Now, how does the problem create the human to the human? That is because the mind touches our subconscious and unconscious level. So this is one little story which I always tell when I'm talking about the mind, how the mind is, etc. One couple in the summer was walking to the market, window shopping, and they saw a beautiful ice cream shop, big windows, clean, and very nice, nice posters, and nice tables where you can stand and eat or sit. And then, as you can see, the ice cream. So the husband tells his wife, "Dear, let's go and eat ice cream. I invite you for ice cream." She said, "Yes, it's nice of you." He said, "Then let's go, and we will eat ice cream." She said, "Yes, dear, but you know, the doctor said that you have a problem with your tonsils, so it will take you about 10 days to finish your medicine. After that, when it is healthy, then you can eat. So, I think you should not eat ice cream now." Man said, "Yes, dear, thank you." So they went, but the desire of eating ice cream, he sees the ice cream while walking and everything. When they eat at home, nice warm food, but desire ice cream. After some days, he dreams about ice cream. So dream is your reality. What is your desire, which you cannot fulfill, that comes in your dream. So now he is dreaming. He's dreaming that I'm healthy, and my wife invites me for ice cream, and he goes with her. They are going to the ice cream salon. They are sitting, ordering ice cream. Very nice, that pink ball and the yellow ball, and there's a white ball. And nice ice cream, mmm. A spoon, so they said, "Okay, enjoy." She said, "Tell ships enjoy." And he takes the spoon and sees also, and the spoon comes only five centimeters far from the lips, five centimeters. Then it was a dream, and what happens? Alarm ringing. What happened? Alarm. So what happened then? Wake up, no ice cream. Nothing. Dark room. The wife is sitting or sleeping, nicely snoring. He wakes up. Now, even in a dream, you could not fulfill your desire. This desire is repeating. Again, the mind took these desires into the subconscious level. Again, some time it will come again. We'll go, and it goes to the lower level of the consciousness, the unconscious level. Now there happens two things that become a psychic problem. So what generally doctors tell us, according to the yoga... What is the psychic? It is that desire which you could not fulfill, the desires which are still within you, and you can't do it, and you have forgotten because it was a level of unconsciousness. You don't know what it is, and that begins to create the problems then between husband and wife: husband loves his wife and wife loves her husband. They are very happy at home; everything is good. But when they go for market shopping, both begin to quarrel, and they don't know why. So they went to the psychologist. The psychologist was asking questions, and asking and asking, and suddenly came the ice cream. Oh, we were sitting there and we couldn't eat ice cream, I see. And the psychologist, what he said? Okay, we will have a session again tomorrow, but come and relax. I would like to offer you some ice cream. And they both, husband and wife, sitting there, and the psychologist, he came also, and his wife also came, and four of them sitting and eating ice cream, and suddenly both husband and wife got such a harmony between them, and the psychic problem disappeared. So it is in our subconscious, and this is all our problems or happiness and joy which we know. And that's what we call in yoga the science of the physical body, energy body, so it's called the body of nourishment, the body of energy, the mental body, the intellect body, and the causal body, which means the body of the desires. These are the five bodies we have, one after the other, layer by layer, like onions. Onions have one layer after another. Open, open... Very onion, there is no onion. Similarly, what we call "I am myself," the Self is beyond these five layers of our being, in our manifestation of our body. So if we treat them nicely, one day this body will go away, all of it will. Functions will go away, but that's all. Our ātmā will proceed towards its origin, and that is the light. So, the mind, the five bodies: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Kośa means the quarters. Kośa means the one layer. So we don't have only this physical body, but we have five different bodies, and whatever happens to us first attacks our causal body. After the causal body comes the mental body, the intellectual body, this layer, and then the problem can be solved, or the problem begins. So, the analyzing of the different illnesses in yoga, it is said that this illness attacked you years ago, and how through your own imagination or your fear. Nowadays, people have so much fear about cancer. My grandmother died with cancer, and then after, my father died, and that died, and then my great-grandfather's neighbors died, and this and that. Oh God, I am from this generation. In the subconscious, we have such fear, and that fear creates that reality within our body. So whatever it is, purify it, clean it, become clear. I will not be like that. I will not get this, and practice meditation, āsanas, prāṇāyāmas, and your mantra. Your life will be very clean. Your life will be so comfortable. Your life will be so easy, and you will enjoy life. So yoga is not only physical exercises or not only the breathing prāṇāyāma, but it is a science of the body, mind, and consciousness. So yoga for body and beyond. So this is about the mind. Yesterday we spoke about the body and these different things. The morning was about prāṇa, and now it is about the senses plus the mind. Next session, whenever we will have it tomorrow or this, we will come to the different level of consciousness. So I wish you a very good evening, and I hope that you understood something, because I always jump from there and bring them here, and then bring that there, and then, so at the end, we don't know which one was the first. But body, senses, desire, mind, intellect, viveka, intelligence, awareness, concentration, then comes our consciousness and ourself, the ātmā. So further, your yoga teacher will speak to you, and you will speak to your yoga teacher, and you will ask many questions and many answers will come. You close your eyes and meditate, and all answers will come. That is best. All answers are within you because the question is also within you. So, questions will come and answers will come when you understand these five different bodies. So, I wish you all the best, and God bless you. Om Śānti, Śānti, Śānti.