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I believe this is the right direction from Swāmījī: that we again go back to the Manomaya Kośa. This is not a subject from any book. We should think about how it is working in our lives. Do not take this as a lecture or something; we are talking to each other. Just try to apply it in your own life, and you will find the meanings are so clear. Otherwise, our life is very complicated. Because we are the replica of Brahmananda. Our body is made from the five elements of the earth. Our mind is made from the moon. The Vijñānamaya Kośa, or our intelligence, comes from the sun. From the seven lokas, there is one loka about the sun called Maharloka. In that loka, you get all the life of this universe started. We say Prakṛti: Sattva, Rajas, and Tamas. It also starts from Mahatattva Loka. We have Prakṛti, and our Ākṛti, our form, also comes from Maharloka. I wanted to say that Ānandamaya Kośa is handling Vijñānamaya Kośa. Vijñānamaya Kośa is indirectly handling Manomaya Kośa, and Manomaya Kośa is working together with Prāṇamaya Kośa and Ānandamaya Kośa. All three are working together; you cannot separate them. What is the first role of this Manomaya Kośa or this Manas? It is the house of desires. Mana is representing the Puruṣa, and these desires represent Śakti, Māyā. These are all energies. We are all sitting here, all Puruṣa and all Māyā, nothing else. Everything, all the activities, are the results from Māyā. You see, in our own house, in our family, who is most active? The mother. Nobody else. All the children will go to the mother. The husband will go to the mother. And even his parents will come to the mother for the services, whatever. She is the Śakti. Yes, we were talking about many goddesses on this planet. All the goddesses are sitting here. No goddesses outside of us. No, none. See from where the māyā starts. Māyā itself is desire. A woman enters the man’s life as māyā by creating a desire and becomes part and parcel of that life. Now, if you enlarge the role of that māyā, before marriage, let us see what is happening practically in society. In the beginning, early life, both boys and girls are independently growing through education under the guidance of the parents. There is no question of any desire anywhere. Individual desire, individual goals of life, and you can see you are all working for personal development. We call it Brahmacarya Āśrama. In India, life is divided into four segments: 25 years, 25 years, 25 years, 25 years each. That means the first segment is Brahmacarya Āśrama. Second comes the married life, that is Gṛhastha Āśrama. That is where two meet. This āśrama also extends only for 25 years. All the activities of family life are limited to 25 years. The next twenty-five years is Vānaprastha, and the last twenty-five is Sannyāsa Āśrama. In twenty-five years of this family life, Śakti comes with a dream. She has a dream about life. He does not have a dream. He has a career before him. But those who are having experience of 20, 30 years can imagine, we are supposed to live for each other. But because Brahma is not active, Chetan is not active. He has no dream about the wife, but the wife, being Māyā, has left the parents and everything and joined her Puruṣa. She has changed even her name and identity as per the Puruṣa. It is not only this much. She finds him like a slab, as far as the social and, you can say, the spiritual sector of life is concerned. Modern education is not talking about manas and the soul. It talks only about the body and intellect. So when you go to university, you are growing higher and higher on the physical and intellectual planes. But your emotional planes and spiritual planes go down and down, unattended. That’s why you feel so happy in this atmosphere. There is no sweetness in the brain, because it comes from the sun. The woman is supposed to have all those elements which are concerned with the heart, feelings, and emotions, not the man. When we talk about this Manomaya Kośa, you will realize this: how these characteristics of love, or how they handle the children, how they handle the elderly people, and the society as such, represent her own family. So when anybody is growing only on the physical line and intellectual line, he is very low on relationships. He is very, very poor at relationships. A mature woman would like to see her husband in a very proper manner, according to her dreams. Because he comes with a dream from her house. So now, in these 25 years of togetherness, she will try to carve out that statue from her husband. It is a tough job, because it’s all hammer and chisel she is using. And this is what creates conflict between the two, because he doesn’t understand why she is behaving like this. It’s a conflict of ego. He has a sense of superiority in the family, which is natural because he is the carrier of the seeds. A woman is on the recipient side. That’s why she surrendered her life and came to him. But you see, this ego is now growing on both sides, because this woman is also coming from the same university, because she is also very intelligent and only concerned more about the physics. And she is also very intelligent and develops those physical aspects and thereby loses her femininity, and then intellectually competes with the man and tries to be the same as him, tries to match him. That means the role of māyā is now getting out of life. In a female body, she is like a boy. That bondage cannot last longer if both are boys inside. And I think this is the fruit we are, all of society, enjoying today. Because the bondage of this body may be for a few years. After that, only head to head, and both are hot in nature. You know, the intellect is very hot because of the sun. It is the connection of two heads, but the heads are very hot, because the sun represents hotness. It only understands disputes, arguments, and breaking of the relationship. A woman is a counterpart on the other side, with her softness, her loving nature, and many more attributes she has, which God has given her. No more, no more. Now, when these two fight, there is no compromise. Even the mother does not bother about the children, what will happen to them. Where is society going? Let us be a little serious about it. There is no education we are imparting to our children regarding the heart, regarding the spirit, the soul. They are smarter than us because in their university, things improve with every generation. So they are much faster than their parents. But you see, can they control their emotions? Can they handle their mind, the desires in their mind? They are going to have a miserable life tomorrow. We have to come back to our Manomaya Kośa. My ego says, "Some person is good to me; some person is not good to me." God has not created good and bad anywhere. Glass is a glass. Not good, not bad. To some people it may be good, and to others it may not be good. But the glass will remain glass. No person is good or bad out of us. It is our perception about a person, and we pay a very high cost for this perception. If I say this lady is good, I do not see any negative point in her behavior. And if she is not good, then there is no positive point I see in her behavior. In both cases, my decision will be wrong, and I will pay that cost in life. The same thing I told you about happiness or unhappiness, both are the same. So when we are on the Manomaya Kośa, it contains that desire. You see, the desires are also two types; one comes from inside, related to my past life karmas. Another desire is my present desire, which I want to do something, something, something from my heart, I think. You can’t change the desire of that nature which is pre-decided. We are not born because of our desire, and we will not die because of our desire. All our children, parents, relationships—our desire doesn’t work. I don’t want to be sick, and I’m still sick. I don’t want any accident in life, and still I meet one. Can we think where our desire is? It doesn’t work anywhere in life. And we still feel that we want to live as per our desire. If I leave it to you, give me a calendar of your day as per your desire, how you want to live, then see what happens. Six o’clock I’ll get up, seven o’clock, eight o’clock, this, this... Ten o’clock, I’ll sleep. If somebody needs half an hour from your life, there is no half an hour left anywhere. Do you think this life is less than any prison? You have tied yourself so much. And do you think that life is something more than just eating? You are tying yourself incredibly. Which dharma will come and make you free? And what dharma has come to free you? This is, I think, something we must really understand. I’m repeating because I said so earlier also. We should not challenge nature. No, we are going to pay a very dear cost. We cannot afford to have it. We do our part, but we forget. We don’t keep fruits in mind. Again, this is very important. I’m repeating it: we start our work with the goal in mind, but the goal is not in our hands. Let us be honest to our karma. And when the fruit comes, let us enjoy. And for all these things, because your heart or your mind is what it desires, only happiness and nothing else. Puruṣa is Brahma, nothing else. You are Brahma, you are the Brahma. And ānanda is what you desire. Is there anybody who desires other than ānanda? There may not be anybody. Then ānanda comes again. It resides in the Manomaya Kośa; both Ānandamaya Kośa and Vijñānamaya Kośa are in the centre of the Manomaya Kośa. That’s why we say this manas is, you can say, another name of the Brahman. And ānanda comes from? Prem, the love. Both are the same. You say prem, you say bhakti, you say ānanda, same, same. And this bhakti has a lot of potential and power. It can only take you to Brahman. And this, what you are singing, all these bhajans, what it says, it shows your love towards the Gurujī. What keeps you two together? I’m in your heart, you’re in my heart. That’s prema. If we go to this extent, that you travel in my heart, I travel in your heart, we both are one. But it is my head which fights for my separate identity. When the Śakti starts fighting with the Śaktimān or the Brahma for independent identity, do you think there will be a universe left? She is doing everything in the name of Brahma, and there is no other powerful thing than this prayer. I will give a small story before I end my subject. Of course, there are lessons on how to train this manas step by step, but because Swāmījī is training you, I need not go into those details, but still I will give you that story. It is from Dvāpara Yuga. You might have heard of Lord Kṛṣṇa. One evening, he was relaxing in his palace in Dvārakā, and his wife Rukmiṇī was trying to soothe him physically, you know, relaxing him, supporting him, massaging him, something like that. So she was serving him like that, staying like that, to get relief from his tiredness. Suddenly, her hand went to the sole of his foot. And she found there is a small, little boil. She was surprised, "Kṛṣṇa, a boil in your sole? How is it possible? I can’t believe it. You are not walking barefoot. You did not run in the sun. You did not go to save some life somewhere at a long distance. And still you have a boil. Tell me, how?" Kṛṣṇa did not take it seriously, he just smiled and kept quiet. Finally, it’s a body, something may happen. Tomorrow it will be all perfect, it will be healthy, but he did not accept the reply. She said, "Kṛṣṇa, it is not possible. I am not satisfied. You have to tell me how this boil comes to your sole." We are known, the woman is known in India at least, to resist for these answers, demanding. But if a woman wants to know something, at least an Indian woman, then it takes time for her to find out. And Kṛṣṇa said, "OK. If you want to know the cause of this, the main cause is you." She got annoyed. First thing, you are trying to avoid the answer. And when I am pressing, you are blaming me? Kṛṣṇa said, "No, I don’t tell a lie. You are the reason behind it." You need to tell me, explain it. Kṛṣṇa said, "Yes. A few days back, Rādhā came to Dvārakā. You have heard about the name of Rādhā? Rādhā and Kṛṣṇa? Thank you. A few days back, Rādhā came to Dvārakā. I assigned you the duty to attend to her. I mean, you were supposed to take care of Rādhā while she was in Dvārakā." She said, "Yes, yes, and I did it. I’m sure I did not make any mistake." Kṛṣṇa says, "I never blamed you for that. What I want to say is, even during that period, while you were serving Rādhā, while you were serving Rādhā, you were jealous of her." Finally, Rukmiṇī was a wife. Wife, so Kṛṣṇa says that you were still jealous of Rādhā. Rukmiṇī didn’t say anything. Kṛṣṇa said that with that jealousy, you offered her boiling milk to drink. She drank it. But you don’t know, in her heart my charaṇ remains there. Where that milk fell, the reason for the boil. I’m sure it’s clear where this is the meaning of bhakti, this is the meaning of prem, and this is the role of Manomaya Kośa. That is the center of our life, no other Kośa. The center of our life is the Manomaya Kośa. So, still my request to you all is, when you talk to yourself for ten minutes every day, make small, small points: what I missed, where I failed to control my manas. Which of my senses are more powerful than my control? Because without the control of your senses, you cannot enter Bhakti, and you cannot be successful in any field. Because there is what is important in this bhakti: you are coming to Swāmījī, you are bringing flowers, you are bringing sweets, you are bringing āratī and everything. All these things are given by God. You have brought a good apple, you have brought good vegetables from the garden. But these are all given by God. What you are offering from your side, this is important. My feelings, my surrender, this is mine, and it comes from the trained Manomaya Kośa. Otherwise, we will be offering him something and we will be thinking somewhere else. No, and when we control this manas, every activity of this life becomes pūjā. You are eating, you are taking a bath, you are working, writing, reading, whatever you are doing, automatically it becomes pūjā because you have control on your Manomaya Kośa. So it means all men come to Brahman. What about women, ladies? Oh God! Ladies, now, next life, next time. Yeah, they want to have judgment. All the times the men come to Brahman. The Puruṣa comes to Brahman. What about you girls? And here is the majority, so next time when Gulābjī comes, okay, one second. This will not be fair, you know. I am with all the women because they are a hundred times more efficient than men. They have ten hands, eight hands, and a hundred hands. He has only four hands or six hands. You know, you can do many things at a time without making a mistake. Anyway, what I wanted to tell you is, even a woman is Puruṣa, Brahma in the heart. We have the same soul, whether it’s a man or a woman, only the body is different. Mind it, the role is different. So we are nowhere; we are equal, with different roles. Let us not compete with the roles, no. If you challenge nature by changing your role, nature will not spare you in life, I’m sure. Please be sure in the heart. Let us honor what God has given us. Let us enjoy it. That’s all. I see that we need them back side, that we need more generation again. Very good. Yes, now we know. You have to stay here, because we have to have... Thank you, very nice. Thank you, that’s very nice. We have to understand. This science we don’t know. She drinks hot milk there and falls, some drop of the hot milk. And the blast is on Kṛṣṇa’s foothold. There must be something. Yes, that’s why Rukmiṇī was in doubt. I think Kṛṣṇa was there when she drank the hot milk. But it’s not like that. Definitely, when one child is naughty to a brother or sister, then the father or mother, they feel pain in their heart. So this is a kind of symbol. So the dear one feels more pain and not others. And so, dear ones, it means it is humbleness, kindness, oneness, oneness, as Gulābjī was telling. So, mind has many, many, many games in many things. And mind can be so quick. We say one word about Tokyo. The mind is already there. So these are not that kind of mind we are thinking of. But it is alertness, quicker, everything. So man maraṇā mamatā mari, we cannot kill the mind because mamatā is there. So this I told them many times, so they know. So thank you Gulābjī, but please bring these gopīs also in Brahmaloka. And all who are sitting, otherwise they will make me guilty. Then there are only two things. Either I go to Brahmaloka, or I stay with you. So it’s good. It is like this: how to understand mind in a different way? If not this, then this, and if not this, then there. So nicely explaining, very nicely, according to the ancient literatures, which make the Vedas, Upaniṣads, etc. And every human brain is very, very wide. Everything is there. So what we said, yathā brahmāṇḍe, tathā piṇḍe. What is in the universe is in our body. And what is in the body is there. But ek sajye sab, sajye sab,... Sajye sab, sajye sab, finally we come to one point, and that is, hold one thing and do one sādhanā, one thing. You will get all. And when you try to get all, you will not get anything. So the trunk of the tree, if we got it, we’ve got all. If we give the water in the roots, it will get the whole tree, but if we take the cotton and on each leaf we make the water wait, the leaves will not get, so each sajé, sab sajé. And so, one sādhanā. But we should know all. That’s it. We should know everything. But our sādhanā is one, and so all that we are talking, Gulābjī is talking, is that we should know? Yes, everything we should know. When we have examples of glass and water, nicely. We have glass, water, but once more we should look in and then drink. Rest in the water, drink, and then go. You don’t know there is something else inside. So that’s why we should know all, but we have to have one point. That’s very important. We used to say that all different paths lead to Strelky. And so we come finally to that point, what Gulābjī always tries very hard, the māna. So there is one poem, "Pantha panthaki khiňchta, pantha panthaki mai ek dham aisi he ja panthi pousenai, pantha panthaki khiňchta." Everyone says, "My path is the best." My way is the best, my religion is better, and everyone fights for their own. My mother is best. My father is best. My country is best. So we are fighting that my path is the best. So, pantha, pantaki, khixta, everybody is pulling to my side. Yes. Pāntā, pāntākī, khīxtā, pāntā, pāntākī, māī, and they are fighting each other inside. There is one place where the panthipa and I differ. You can say different paths, different religions, or different sects; no one will come to the Brahma. That’s why the whole time Gulābjī was boiling his brain to come to Brahmaloka. So come to that straight way, that’s good. The sect is not a bad thing, and the word "sect" was given by the Pope. When the Asīsī came, and he went to the Pope, and he said his part. So the Pope said, "OK, you can have your path, your sect, your sector." When you go to the hospital, there is a sector for the kidney. In that sect is the heart, for the heart, et cetera, et cetera. So these are the sectors. Now, in Western countries, the word "sect" is very negative, and they say, "Oh, sect." They don’t know what a sect is. Jesus Maria. Because they take this very negatively. But in reality, it’s just a division. So in India we used to say, now I’m making corrections in India. I have good friends, good relations, and it is one spiritual path called Jainas, and our dear Gulābjī is also born in that lineage of the Jainas, but it means not dualities. He is preaching more Vedas and this than different. We are one. There is no difference. But when they invite me, and Gandhiji is writing the letters magazine, and in his magazine he’s writing about the Jain sect. And I tell Gandhiji that he’s an organizer. He’s a director or something. His name is Gandhiji. And every time I tell, don’t say "sect." Because many foreigners come to them to be in conference, and he said, "and the Jain sect." And the European look there, yes. But for us, there is one path. One master’s teaching, so it is not at all. But if I don’t want to take a long time, because we have prayer time, because of this word "sect," but because of the word "sect," whole India is suffering. The biggest problem in India is because of the word "sect." And we don’t understand why. So in our constitution, there is written, for example, the Christian religion, Buddhist religion, Muslim religion, Parsi religion, Jewish religion, and even the Bahá’í religion. But Hindu, no religion. And the Hindus don’t want to be called Hindus. If then they say it is a sanātana dharma, and that is not a dharma. It is a way of living. It is our sādhanā. It is our way of life. Life, our sādhanās, our all ceremonies, etc., etc. But not a religion. Now, in India, it is a secular religion. It means every religion is welcome, and no one should humiliate them, the religion. But Hinduism is not a religion. And therefore they are suffering, and they always call it a sect. Then they call it the Hindu sect, and the sect is the biggest problem to create this and that. And this is because it’s not in our constitution. It was put by the British and Muslims, so this is a big, big, big problem. But still, they don’t understand. If you say, "What is your religion?" They say, "No, we have no religion. We are Hindu, and Hindu is not a religion." So there are, anyhow, so many misunderstandings, many things, and in reality, what is a religion? But they have put it in such a way, and we also have such a way. The most oldest scripture is written, the ancient Vālmīki Rāmāyaṇa, thousands of years—generally we say 150,000 years. The Vedas are written at the time of the... Ṛṣi Ved Vyāsa, Mahābhārata time, but still, in the oldest scriptures, because they are taking out from this and putting it into their religions. And they say this is only dogma, so this is a big problem. So anyhow, that is this. So therefore it is said that panthā pantake khichtā, panthā pantake mai ek dhām aisī he jo pantipouse nai. So what Gulābjī is talking about is to bring all into oneness, the Brahman. What does yoga bring? Brahman. So we don’t say Brahma, Brahman. Brahma is the creator, and Brahma is the eternal. We are learning every day; we know that. In every lecture, we have many things. So Brahmā also has the position of time. Like a president of the country is for five years and then comes another, similarly, the Brahmā, after this yuga is retired, comes another Brahmā. So there is written in ancient colored literatures that a small ant can become one day the Brahmā. And that Brahmā can also come back to the little ant. There is no time. Time is what we are making. So, anyhow, the reality is different. But the negative word brought as a sect, like these people who are killing each other, and this and that. But most Hindu people have great mercy towards every creature. So missionaries come to India and they tell the people, "If you become Christian, you can eat meat, no problem." Anyhow, we are not going so far. But our path, our teachings, our knowledge, it is authentic. It is the knowledge, it is that. That’s what we call the manna. So, which kind of direction will you go, which you will feel? Jaya Jaya... J