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Oṃ yajāmahe sugandhim puṣṭivardhanam, urvārukam iva bandhanāt, mṛtyor mukṣīya māmṛtāt, oṃ śāntiḥ, śāntiḥ, śāntiḥ. Hari Om. Good evening. Blessings to all of you. Today is a beautiful day. This beautiful day is… It was the day of the teachers. There was the first day of the sisters and brothers. Then was the day of the Pūrṇimā, and then came the day of brothers. And now was the day of the teachers, and now today is the day of yoga. Where we are sitting here is beautiful nature, a beautiful atmosphere, and such beautiful trees, with no pollution. No pollution, neither sound pollution, nor physical pollution, nor mental tensions. This is a perfect place to withdraw ourselves, to be one with ourselves, and to know ourselves. To discover our inner talents, what within our body God has given us so many different qualities or faculties. As we know, there are different kinds of bodies, and some are called physical, mental, and subtle bodies. Physical, mental, and subtle bodies. But if we go according to the yogic and Āyurveda, and to know exactly when we go very step by step, then we have five different bodies. And these five bodies in yoga we call kośas. Kośas means quarters or one after the other layer, like in onions, one after the other layer. So anamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. This means these are the five bodies. This means one after another, layer coming from the physical form to the very fine form of the body. Annamaya kośa, anna means nourishment. Anna means the grains, the seeds. Here, anna means nourishment, the food. And food was known as the seeds, grains. Or those fruits, ripe, and they fall down. So for us, for yogīs. For humans, the food was that is called anna. Now anādevataḥ. So, Anna is God. This is the source of our life. Therefore, it is said, you should not throw the bread. You should not step on the grains. You should respect them. In these seeds, there is life. That life creates new life. The soul which departs out of the body goes to the astral body form, and the soul again descends from the different lokas, the astral world, to our physical body. So our karma, our destiny, there are two kinds of karma. One is for the human, and one is for the animals. Animals are here just to go through their karmas. What they do, bad or good, is not counted for them, because everything is bad. The life of the other creatures, animals, birds, or reptiles, etc., It is the consequences of the past karma, so you have to go through that. And therefore, it is given very limited abilities, viveka, or knowledge, intelligence, etc. Some have only that much knowledge: eating, drinking, and creating children, that's all. So, die or not die, they don't know. Yes, the suffering, the pain that everyone feels, but the humans, humanity, got that knowledge. And that knowledge means that you know what is good and what is bad. When we got this from God, what is given to the humans, what I always say, the most powerful tool is intellect. And this intellect needs education. And according to the education, the human gets the behaviors. Different professions, where you are studying for a few years, It means you get education for a particular subject, for particular faculties. Then you think according to that. So in human life, there are two things: good and bad. This in animals is not their good and bad, in that way how we think. And the animals, other creatures, they have behavior according to the nature. Human stepped out of this nature. They do whatever they like to do, whatever. Do this. So animals, they are going with this flow of the water in the river, but humans have resistance, and so there is a thing called karma. Karma. Karma means action. Where there is life, there is karma, action. Now that action means movements, working. Now the universe is working. The space is expanding and contracting. The space is, we don't know how far it is, endless. Our approach is not till there, where is the end of this space. This is another question for us. Is there an end or not? And how can it be there? It must be somewhere at the end. So, the end is in zero. End is a circle, and now this circle has no end. You have the ring, a beautiful ring. Now we don't know where the beginning of this ring was. The ring became one. Similarly, the space is like a ring. So it is śūnyakāśa, the empty, void space, śūnya. There is no pollution and no other kind of sound. Only that space has its sound. For the animals, there is no dharma and pāpa. Puṇya and pāpa. Puṇya and pāpa. These two words are very, very important to know, and a very sensitive point. And for many people, it is hard to understand. And many know it, but they don't want to accept. Punya means the puce. The over-actions are so pure, so clear. Pure. Punya ko puṇya hi kehtā na? Puce. Puce all. A puṇya ātmā. So it's called a puṇya ātmā. A puṇya ātmā means that person is pure, very pure. Crystal clear, spotless, everlasting, nirākār. So, pious soul, that gets liberation, pious. Punya, and pāpa, sin. The sin leads us to the naraka. You may say, "Hell," or something more than terrible, than hell. So, that's leading the papa, the sin, decreasing the quality of that personality, which, because soul is a soul, fire is a fire, the cooking fire, a whole building is burning, the fire or little candle fire, fire is a fire, but where. It is who is there is decreasing, going lower life, lower consciousness, lower consciousness, the sin. Now, how do we know if it is sin or not? Where sin begins? So there are two principles to know. Yes. Dayā dharm kā mūl. Dharma means good things, pious person who is doing charity, good things. But dayā means compassion. Dayā means mercy. Dayā dharm kā mūl hai. Dharma means good things, doing good things. So, the foundation or the roots of compassion is that mercy is the foundation of the dharma, of good things. The roots, this big tree which is nearly 40-50 meters high, this tree is standing on solid roots, anchored in the earth. So, this root is the strength of this whole tree. So, for our good karma, for our good qualities, we have this mercy, compassion. It means love each and every entity, if not more, then at least that much, as much as you love thyself. In the golden preaching of Mahāprabhujī, our Gurudev said, Love each and every entity, if not more, then at least as much as you love thyself. If you can love them more than thyself, of course, that is the best. But at least how you love or what you like, how you feel—pain or pleasant—and the same thing gives feelings to others. At that time, you become one with the whole creation. That is a mercy. But as soon as you make differences, then it's not that mercy. My friends, my country, my people, this other country, that country. So, you know, in some countries, people are suffering. Why? Because others took everything away. And Africa was a very rich continent. Africa had such a forest, like here now in Karnataka, where we are sitting here. Most beautiful trees and the very valuable wood. The, what we call, the precious stones. The different kinds of metals still now. But everything is taken away, destroyed, stolen, and so on. So this is our quality inside. Dayā dharm kā mūl hai. So if you have compassion, a mercy, Then you think of everyone. You think of the word trees. You think of the earth. The earth is working. Our soil is working, and trees are working. Everything, all tattva is working. If you destroy all this, then it is sin. If you support, it is the good things; it is a puṇya. Dayā dharm kā mūl hai. Therefore, you should have mercy in your heart, and that mercy or compassion is the root of all good things. So, pāpa mūla abhimān, and the root of sin is ego. Ego means ignorance. Who have the ego, who is proud, "Yes, I will do it. I can, I will do. Who can stop me?" and so on, so on. This is your ego. Ego, many, many different kinds of egos: about your money, about your wealth, ego that "I am born in a particular family," ego, "How beautiful..." I am ego, how much I have studied, ego, my position, all different kinds of egos—I, I... this ego. And that ego is the root of the sins. Dayā dharam kā mūl hai. One side is mercy, pāpa mūla abhimān, second side, other side is the sin. Tulsī dayā na chhoḍīye, the Tulsī dāsī said, never give up compassion. If not more, at least as much: as long as you have life in your heart, after what will happen we don't know, so as long as you have a life in the heart, your heartbeat, don't give up the compassion; love them. Love them, feel their pain, understand their life. So in the Old Testament, it is said in Christianity, "Those who have eyes don't eat," because God is sitting in everyone, and He sees everyone through this window of the two eyes. So God sees. So don't eat those who have. Now, it is so clearly said in the Testament there, but still we don't understand. On one side, we are very strict, belonging to the religion and believing in that religion. Therefore, don't give up your love, your compassion, etc., etc., in your life. So, this expanding of the consciousness, or sinking, going less and less and less. So, it is said, this person has only one aim. This person has only one thing: the hand-to-mouth. Hand to mouth. Bhās. Khavo, piyo, hari om tarsad. Eating, drinking, breathing, nothing else. So khānā, pīnā, bhogānā, paśubhī, paraṁ śvajan. Eating, drinking, and creating children—animals are also active. Oh man, then what is the difference between you and them? So dharma and pāpa, the good and bad. Dharma is doing good things, and papa is doing bad things. So a sinner, a sinner is called one of the worst persons. And puṇya, a pure soul, a divine soul. Yes, we all have somewhere some kind of sin, whether consciously or unconsciously. So, who are we to judge someone, that this person is negative or this person is bad? Who are we to judge? Once they wanted to give a punishment to someone, and all had to throw stones at that person and kill them with the stones. So, God said, "Okay, but that one should throw the first stone who is not a sinner." Be careful, God said, be careful. You can do, with the stones, kill it, but are you sure that you have no sin? From everyone's hands, the stone falls down. Therefore, never think that we are, I am the purest and highest, and this and that. Oh my God, your heart is feeling pain. We walked here, maybe, and some little creature was sitting with his mother or father, a small creature. And we stepped on it and killed it. We did not know. And we don't know, but they are still suffering. They have no ambulance. They have no hospital. They are suffering. They have pain. The pain is something which is very horrible, so these are the two things. Animals who have no consciousness, they are going through their karma. Humans came here to support, to help them, to take their karma away. It means love them, feed them, don't eat them, love them. So they will go smoothly through their animal life to come to the higher level, and you gain a lot of good karma because you take away their karma and their pain. This is for that human consciousness, the human and human quality and human knowledge which God has given to us. And so here is the first Annamaya Kośa, The body of nourishment, and this nourishment is Annapūrṇā. Annapūrṇā, this is the mother or goddess of nourishment. Her name is Annapūrṇā. So that is the mother. And mother means giving everything, feeding the children. Until the children cannot digest and eat, they give the milk. After that, they feed them, they grow, let them grow, everything. The feeling of the mother is completely different from the feeling of the father. It is in the nature, it is in the qualities, the feelings. When a little baby comes, the mother automatically gets milk in the breast. And the child is crying and hungry, and the father said, "Okay, mother will come, we'll give you milk." The father doesn't get milk in his presence. That's different. So feeding, that's a mother nature. Therefore, first is the mother. Ānā pūrṇe, sadā pūrṇe. So, those who have enough to feed someone will have every good thing in their life. Śaṅkara prāṇa vāda vai, and that is the life given by God, by Śiva. Jñāna-vairāgya-siddhārtham, for the knowledge, Vairāgya means detachment, and siddha means perfection. "Bhikṣām dehi" ca Parvatī, O Parvatī, the half part of Śiva's body, Parvatī, his wife. Parvati, mother, she is the mother, please give me nourishment so that I am healthy, I am capable, and through my sādhanā, my practice, meditation, etc., I get liberation. Jñāna-vairāgya-siddhārtaṁ for perfection of this bhikṣāṁ. Bhikṣāṁ means to give the food, but in Buddhist, this is bhikṣuk. Sannyāsīs, twelve years you should go for alms, for getting the food. It's not that you are Poor, no, no... It is your dharma to overcome the ego. I will tell that tomorrow. You go and bring food from house to house and bring. No, I am not a food. I am not a beggar. No, I don't do. Yes. This is not if you. You are not a beggar. It was in ancient times in India, and everywhere, the Buddha is from India. Buddha was a, is a Hindu. He is a king, a warrior. His son, Siddhartha. So the tradition is the same. So in South India, when some student did not come to their door asking for food, alms, They were unhappy. The housewife, they were sad. The housewife was very sad. Her husband came and said, "What happened?" She said, "Today nobody came to our door." All this food, and what I prepared, no one came. What kind of sin do we have that no one comes to our door? You are from South India, was it not tradition? Why didn't the Bhikṣuk come? Brahmacārī, that's called Brahmacārī, and in other language, in Buddhist, they call Bhikṣuk. And Bhikṣuk, Brahmacārī is a young student and Bhikṣuk. Is a monk who is going to be a monk, and therefore they must have 12 years going and getting food, then your siddhis, then your ego is a little bit killed down. Otherwise, ego is very strong, because that cobra comes in, my God, and this ego, ego will... Kill us? So, body of nourishment first is the body of nourishment. And from this nourishment, from this good, healthy food, we get the prāṇa. Energy. Now prāṇa is subtle. You can't see the prāṇa. You can't see the strength. But it has a strength; it is energy. It is the prāṇa. So this second part of the body is called the prāṇamaya kośa. Kośa means, again, a sheath or a layer of our body, the second part of the body. Annamaya kośa, prāṇamaya kośa. Now, prāṇa we gain from our nourishment. Prāṇa we gain from the environment. Prana we gained from the good atmosphere, many, many things. God gave in every step so good prana that we can live very healthy and very good. But we humans are destroying all the food, everything, pesticides, and this and that; we are killing ourselves. Now, they have done research work on cancer, what has created humans? In human... In ancient times, there was not so much cancer, disease, and things like this. But now, nearly every second person has cancer, and how much they are suffering for this. This is the result of all poison, all these pesticides, this and that. Now, power is in their hands, money, companies, and this and that. They are giving in such a way, a temptation. They want to sell their production, and they tell the farmers that it would be good and that they will get more. Instead of one kilo, they will get ten kilos. And so from one kilo you get $2. From 10 kilos you will get $20. So, how much is that? The farmer said, "Oh, yes, so for him it doesn't matter. He needs money, that's all." But it does matter for everybody, and for the farmer also. With this, he or she is giving also poison to their children. So, prāṇa in our body, when there is a lack of the prāṇa or prāṇa is polluted, then all this... Disease appears in our body, manomaya kośa. The other body is called the body of the mind, our mind. Our mental body is the body of all kinds of disturbances. "I want this, I want this, I want this..." Our mind is a very restless monkey mind. We call it monkey mind, and now you know why we call the mind monkey. The mind does not have intellect. The mind does not have a solid, uh, decision, I mean, to get some result. The mind is changeable, and the mind has very... Narrow and selfishness and desires, this, this... This, that's all, so it is said, "mind monkey mind." Why this in monkey mind? So, there was one man in Africa or in India, or in certain countries where there are beautiful, long, beautiful cobras or snakes. There are some people who have snakes at home. So, snake charmers, they have let the snake also dance and this and get money. So one man, the snake charmer, went to catch a snake. So in the forest, desert, somewhere under the bush, he finds a big snake, so he takes the snake and puts it in a basket, a nice wooden-made basket. And over it, he puts one thick cloth and ties it. He's carrying the basket to go home, then he will train the snake. He will pull the poison teeth out, and so on, and so on, and so on. It was a very hot day, about 45 degrees, 47 degrees, with no trees, a hot desert. Man sees one beautiful big banyan tree, so he thought, "I will rest under this tree for a while." On the tree was sitting one monkey, and the monkey saw that a man was coming, and he had something in his hand, a nice basket. Must be something for eating, and now I want to eat this. So the man is coming, and the monkey is sitting on the tree up very far, high up on the tiny branch. And the monkey is making one sādhanā practice that's called hypnotize. So the monkey is thinking mentally, "Hey man, come sit down here." Put the basket here. Disappear. I want a basket, so they're fixed. Men came, sat under the tree, and the monkey said, "My and his hypnotizing functions, it works that." Then the monkey, and he still, he don't know, man, that monkey is sitting up. And the monkey said, "Go away." After half an hour, the man wanted to go behind a little bush because he wanted to urinate, and not under the tree because people were sitting. So, about 30 or 40 meters behind the bush, the monkey said, "Thank you, God." You listen to me, my prayer. And the monkey said, "It must be inside the honey." He caught that somewhere, honey, and brought this basket, and now he's coming. Man went far, and monkey jumped down, quickly came down, and took that basket. It hung it on its neck and quickly climbed up. And man said, "Oh God, poor monkey. Now what will happen with the monkey?" And the monkey said, "I will enjoy." Amen. It's my honey. He went very far up on the tree. Very thin branch that man cannot come up. Two legs are hanging nicely. Make it comfortable like a chair, and the basket is hanging from his neck. Man is looking like this, and monkey said, "Don't look at me. It's mine now." Now, full of desires, full of the feelings to enjoy something, I will enjoy. That is the mind. This is the mind. The mind has no more to think about the consequences. Now he sat down and tore the cloth. As soon as he tore the cloth, something came out. Oh God, a cobra. Now the monkey's paralyzed. Can't move. If monkey little bit move this way, snake says, "Pshh." Now the snake is completely angry and looking at this monkey. The monkey made the whole branch of the tree wet, and he sees everything yellow. Now, before some seconds and a whole half an hour, he was looking forward to fulfilling that desire to eat honey, to eat honey. And now, within no time, all desires went away. Before he put the basket in the neck. Now he doesn't know how to get out of the neck. And so that cobra is hanging on his neck. So this is the mind. Mind for its own selfishness, for its own desires, for its own feelings. He gets the snake in the neck, and then he or she doesn't know how to get rid of the snake. And that is always a desire and pain, both. So desires and pain are both hanging around your neck. How to get rid of it? And you don't want to get rid of it. And even if you want to get rid of it, it doesn't go away. This is the mind. So that's called the third body. That's called manomaya kośa. Then comes the vijñānamaya kośa. Vijñāna means the intellect, buddhi. We think. We overthink. We know good and bad, so we try to make our life comfortable, make good things for others, using our intellect, our knowledge. And in the knowledge, if we don't have this, what we call the viveka, then we are doing also bad with this. Intellect is also very, very dangerous there. Was someone who made the first atom, and now the atom became that cobra in the neck of the people? How to get rid of it, yes? And it is said that person made the suicide, because he came to know that what human... We will do with this, also electricity, the electric, which is also like a snake in our neck, we can't get rid of it, otherwise, in old times, this time already we would be sleeping somewhere under the trees or in a little hut, everything is dark. And how to protect ourselves against the wild life? So, our knowledge, intellect, is doing something. If you do good, you get good. If you do bad, you get bad. Our every action has two sides: a negative side and a positive side. Can we... Do something which can only be positive, and that's very hard to know. So it's called vijñānamaya kośa, the body of the intellect, the body of the knowledge, all, the whole of our thoughts. And then it comes, ānanda maya kośa. Ānanda means bliss. Ānanda means joy. So that monkey had ānandamaya kośa for a while, yeah? But that kind of ānanda is a temporary ānanda, then you will have many, many life problems because of this ānanda. So one is called paramānanda and one is called ānanda. Paramānanda means the highest bliss, the bliss, the blessing of God, the highest knowledge. Other ānanda is worldly comfort, the worldly desires, everything. We have this beautiful hut, and this hut is so nice. This was our desire. Who made? You know how many trees were cut to make all these wooden beams. It was a desire, windows to see outside, but still we are protected from the heat and cold, so this was our desire we created. But this is not a permanent one. One will come and say, "Oh, we will make it bigger," and now we break it, dismantle it. So this is coming. And going, so that's called ānandamaya kośa, means the causal body. And causal body means the body of the desires, the body of the karma, so we create again the karma. So this will lead again, putting us in the cycle of birth and death, birth and death. So we come to such a circle. This is a traffic where the only circle you can't come out of, go and go round and round and ... round, and go that side, coming, going, coming. So these are the differences, the five different kinds of bodies in which we are existing. Now, these five bodies are not everything. This is only a layer. So here we are, sitting in this hut, having five elements inside. There is earth, there is water, there is fire, there is air, and there is space. All these five elements, from these five elements, this beautiful hut, cottage, we have here. And this, what is now happening inside, that is another question. So look, today, in this hut, we have a very spiritual, very divine, yogic seminar or retreat. We are talking about higher things, God, this, this, and next day somebody will come after us the next weekend. So they will have, like, a hunter, and they will talk about different things, or the other one comes and they will drink different kinds of alcohol and this and that. So this hut will not. Profit, but now inside is happening. The hut gave us the facility, so there is a facility possibility, and what kind of utility we are doing, that is different. So the utility of this facility is very important. So similarly, this body God has given us, now how we enjoy, how we utilize, how we will keep it, etc., etc. So in that, there are different energies flowing in the body. Like here, there are also different energies and the flow of the energy, or flow of the tattva, the elements. And in that, the prāṇa, prāṇamaya kośa. So, how is the prāṇa functioning in the body? And one part of that we call the chakras and kuṇḍalinī. And in this kuṇḍalinī, there is a maṇipūra cakra. And the maṇipūra chakra is a most powerful chakra. And the Maṇipūra Chakra is the beginning and end of life. It is the center of immortality, and it is the center where the prāṇa and apāna both come together. So let's go to the Manipūra Chakra tomorrow morning. We come to touch the subject of the kuṇḍalinī. As long as we do not get very clear, a clarity, without that, on the middle way, you are explaining something wrong. Because we would like to utilize this, and therefore, what is a Manipūr? Where is the Manipūra? What is the function of the Manipūra? And why then did God give so many chakras when Manipūra is everything? Then, unnecessarily, tell God, "Please put out, like peanuts from the earth, pull it out, the peanuts." Are you? But why? God gave Mūlādhāra, and Mūlādhāra is the seat of Gaṇeśa. So don't think Mūlādhāra is a negative chakra. No, no... The seat of Gaṇeśa is in the Mūlādhāra Chakra, okay? So tomorrow we will continue. Today is up to here. And now we come tomorrow to different energy, and we'll come to the nerve systems. And from nerves, how many nerves, what kind of nerves, and then how it begins in the body. So this is tomorrow. Wish you all the best. God bless you. Deep Nayan Bhagavān. Jai. Jai. Devādideva. Deveśvara Mahādeva. Jai. Alak Purījī Mahādeva. Mādhav Kṛṣṇa Bhagavān Satya Sanātana Dharma Om Śānti Śānti... Hari Om.