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There is a stone called Pāras. Many have the name Parās, but I haven't seen it. A person may be named Paras, but Pāras is a stone. We don't know how that stone, Pāras, looks. Maybe it's just a normal stone, or something like a diamond. How do we know if a stone is really Pāras? If we touch iron with the Pāras, what happens? That iron becomes gold. That is Pāras. So if you get a stone somewhere, go to your kitchen and touch it to iron. If it becomes gold, it's a Pāras. What is more than the Pāras? More than Pāras is the Gurudev. The Gurudev makes the disciple a Guru. But the Pāras cannot make the iron into a Pāras. This is the difference between the Master and the Pāras. So, what is the Pāras? We ourselves are the Pāras. You are the Pāras. And you can make a person like gold—with good quality, learning, good behavior, everything in the best way. That's a golden person. That's because the Pāras touching you—your father, your mother, your friends, your teachers, your professors—they are the Pāras, and others become gold. But it is said: "Paras saṅg loha kīna?" We touch the iron with the Pāras. "Paras Saṅg Loha Kina, Mana Loha Nei, Mana Sona," but that didn't turn into gold. So it means, "Paras saṅg loha kīna?" First, iron does not become gold. The Pāras met with the iron, but the iron didn't turn into gold. So, "par saṅg loha kyā, phir bī palṭā na loha"—the iron did not change. Either the other is not real, or this too is false. It means that Pāras is not right. If it is a real philosopher's stone, then it will immediately, without any time, change the iron and it becomes gold. Why did the iron not turn? Because either the Pāras is not real, or it did not come together, it did not touch. Similarly, either that Guru is not the real one, or there was a distance in the Master's teaching or the disciple's devotion. You have to surrender the iron to the Pāras. Or you surrender to your Master. Now what happens? The Pāras can turn iron into gold. But the Pāras cannot convert iron into the Pāras. It means that the iron, which was converted into gold, became gold through the Pāras. But that Pāras did not convert the iron into the Pāras. Similarly, either the Gurudev is not right, or our disciple had a doubt. And doubt means distance. So the Gurudev can make us the Gurudev, but the Pāras cannot make the iron into a Pāras. This is a beautiful poem, and it is saying what it is. One should know the heart of the Master. And also, the heart must be the disciple's. So, in many beautiful bhajans of Gurujī, Mahāprabhujī's good bhajans, and therefore, we are on a very high level. You all, in this Yoga in Daily Life, you are on a higher level, not only just exercises. But you have to practice also āsanas, prāṇāyāmas. Otherwise, you will not come to the Brahmaloka, and after death, you do not know where you will go. So this life is that highest level. Either you go up, or you fall down. At that time, you don't know where the soul will turn in a different direction. It doesn't matter for the soul. The jīva doesn't matter if it goes as a buffalo, or a cow, or a dog, or fish, or anything. The soul is safe. The soul is safe. But this soul is suffering. So when the animal is slaughtered, "Takrat ko je žival ubita," that is the quality, and what one has done, that comes into the body. The soul is a soul. The iron you are heating in the fire becomes very hot iron, or in the water it becomes cool iron. But iron is iron. In the hot fire, in cold water, or in oil, or in petrol, iron is iron. So the soul is the soul. But where this soul is still rolling, like a stone from the river, from the mountains, this stone falls down and is rolling and rolling... this stone. It may change the shape of that stone, but the stone will remain the stone. And if we achieve the highest level of consciousness, then we are not in this mortal world in that form. So, as we were singing one bhajan this morning. Danes jutre smo peli en bhajan. "Śrī Guru Gama se nithyama prabho ni gama se nitya ātmā siri." Śivanandjī, the disciple of Mahāprabhujī, was the prince of the royal family. So these two villages or cities... this one was from Sotikhatu, Śivānandjī. And now, this time, I collected all, as many as I knew, the Gurujī’s, Mahāprabhujī’s disciples, all the samādhis of everyone. And I collected all the students of Mahāprabhujī and made samādhis for all of them. So, the first samādhi I made was Alakhpurījī, Devpurījī, Mahāprabhujī, Holy Gurujī, Lalanandjī, Bodhanandjī, Brahmanandjī and Śivanandjī. All these senses of Mahāprabhujī are there. So, when you go next time to Kāṭhū, then you will see this called Alakhpurījī’s āśram. And when you come next time to Kathu, this ashram is called Alakhpurījī’s ashram. Here, you will see this āśram. So this prayer was made by Śivānandjī, the disciple of Mahāprabhujī. So he made the prayer for Mahāprabhujī. Now, this is because I want to tell you that the Ātmā is only one. This Jīvātmā is one, not two. The two is different. That is the duality of the five principles, or five elements. And that’s called the body, the physical body, the prāṇamaya kośa. Then comes the prāṇamaya kośa. So, do you know the prāṇa? Without prāṇa, the body cannot exist. Without prāṇa, you can’t move. Without prāṇa, you can’t hear anything. Without prāṇa, you can’t open your eyes and look at something. The whole body will not be functioning if the prāṇa is not there. And the prāṇa is now, and it is a prāṇat. It means the prāṇa is my life. This is the Annamaya Kośa, the nourishment. And what we are utilizing as nourishment in our body, what we are eating. From that, what energy is developing in the body? So that energy can become negative. The prāṇa is very pure, like crystal clear water. But we put one drop of the red color, and the water will become red. If we put a little sweetener, sugar, it becomes sweet. Or we put something bitter, it will be bitter. Or we put the poison, it will be poison. So understand this. We have to understand very, very carefully. Prāṇāmaya Kośa, Annamaya Kośa. So first is Annamaya Kośa. And this Annamaya Kośa, what you will put in this body, that is a quality. Likewise, in clean water, whatever you put in will determine the quality of the water. And this prāṇa and what we call our jīvā are very together. Jīva, this life. You can say soul. But the jīvā is a jīvā. Life is life. The soul may be from the fish, the deer, the snake, the cat, the tiger, or the elephant, male or female, no difference. That’s why there is no duality in that ātmā. Male and female, this is only in the physical body. In that also, we can make differences, and we can make it very negative. In that pure water, you have the milk saved inside, the milkshake. Or you have mango shake, so mango shake or the milk shake. The milk is the male, and the mango is the female. But it is one water. And that water, that Ātmā, is one. So the first step is very difficult. The child in embryo, nine months, let’s say for humans. It’s not easy. You are closed in the prison. And there was no good space. You can’t stretch everything. Though you are developing, you are still together. "Oh God, when will you bring me out?" This is the first prison. And then you come out. "Oh God, where am I?" Now you can’t eat. You are depending on someone to give you milk, the mother’s breast milk. In every way, they are pushing you, watering you, washing you, driving with us—many, many things. You know how we are pulling one hand up and cleaning here. One leg up, the second leg up, the child can only say, "You can’t say, ’Please don’t do.’" And you have pain in the hip joint. And you are thinking it in the throat. So, luckily, some doctors are imagining where the problem is. Oh, God, until the nine months. Then you try to walk a little bit. But it doesn’t let you go anywhere. You are in the prison. We are all watching very much, so you know, we all see how the situation is. And when the children are ready, they can go to school, college, and university. I don’t like my parents, but we are again present in these schools. How many hours are you sitting on your buttocks? It is completely red. And very hard wood, not soft. And you are doing all your best, but my teacher said this was not good. And the college, and the university. Somehow, somehow you pass it. But no job, so you are again behind somewhere to get a job. And sometimes, before your college and all this, you already have a baby. Now, who will give you money? How will you get a child? So this life is a prison. This is the prison, and you have to be very disciplined. We have the human rules. When you are old, go to the hospitals, and a nurse comes, and a big injection. And just make like this, cheek like that, and like this and go. And you know, they push you into one room. It is a room where one dies. Please tell your parents, "Please bring my parents and let them die in my house, in my hands." But we don’t care. We don’t care. You are in Tokyo, and mother is on the Adriatic coast. Suffering. She calls her son, "Can I come, please?" "Yes, yes, I will come. Okay, just be strong and that. Okay, okay, I will come." Yes. Our parents, our mother and father, how much they were taking care of us. From the coming to marriage and love, husband and wife, and having a child, you, and how much they were doing so much hard work to get you as a child and bring you to education and everything, you don’t care about your mother and father? And this is because from birth on, nowadays, people don’t care about children. And then again, this soul is going somewhere. Your soul does not want to eat what your parents want to put in your mouth. So now we shall wake up. We pray that, "O Lord, I did not know. In my innocence, it goes to my mouth and stomach." So, the soul, the soul is one. But these five elements are different. So, the story of the physical body is very hard. Like in Rāja Yoga, in Rāja Yoga, there is what is called Yama and Niyama. In Yoga from Patañjali, Yama and Niyama, these two principles are very hard. 99.9% of people fall on this Aṣṭāṅga Yoga. All, all... including myself. Yes. These Yama and Niyama rules, it is very hard, but we can do it. When I touch that point of the yama and niyama, I turn myself into the other principle. And so this body, this body that we have, is the body of nourishment. And in that, after what we have, is called the prāṇamaya kośa. Prāṇa, prāṇa is life also. Prāṇa has many, many definitions. Also, we said, "Pranāth, my Lord, my God is my Prāṇa." Because when the prāṇa is gone, the body is finished. And as long as prāṇa is in the body, you can’t die. It doesn’t matter how much pain you have in your body. May the animals be pulling, the animals killing, but it is still that there is a prāṇa, the life. So, prāṇa, prāṇa is the second step of our life. We used to say this one principle, which is in the first step of the body, the Annamaya Kośa. In your country, here, you said water. And if you can’t hear, you don’t understand. Then take it, the Vodafone. That’s it. So, we call Vodha a Jīvod. The water is life, so life is that energy. And that energy is in our whole body. Now, for that, in the body, in our Kuṇḍalinī science, it’s called the nervous system: 72,000 nerves. And four nerves, they are the most important: Iḍā, Piṅgalā, Suṣumnā and Vajranāḍī. And this is the balance. So now all this prāṇa is also in the vegetation. In every little leaf of the grass, there is prāṇa. This is called living prāṇa. Living prāṇa in the water. And therefore, in all these living creatures, the prāṇa is there. And when not, then it is called dormant prāṇa, which is in the earth, stones. Karmī, because the earth, stones, are also changing. After certain ages or years, it will change into different stones. This Jīvā, this Prāṇa, is observing everything that is happening on this earth. And the prāṇa is the strength. So we see, we must have pure prāṇa. When you take alcohol, because in your country there is a lot of alcohol. But I’m surprised. You are not conserving the alcohol. That must be. Who is drinking where on this earth? Tell me. Which country? Finland is the first. Finland. Finland, Russia, it was, it was, now there is a competition, and that is India, oh, oh, because India is always behind the European, so what the European throws down, India takes. That’s it. But India is India, don’t worry, I will not tell you. Indians say that even if I am drinking alcohol, India is still India. So this prāṇa, if you drink one glass of alcohol one day, or a beer, it takes some months to purify in your brain that quality of the alcohol. If you eat one, what they call the egg of the animals, for ten days you cannot meditate. The master of Paramahaṃsa Yogananda’s master said, "If you eat one egg, so many days you cannot meditate." It’s written in that book. You can take the book of the... Autobiography of a Yogi. Yeah. Not autobiography of a yogi. His master’s book, the book of Yogananda, is already infected. So it became a bible, but it’s good. Therefore, Annamaya Kośa and Prāṇamaya Kośa. So the prāṇa is very close; the soul is involved in that. The soul is? The jīva, ātmā, is in that energy. And that is suffering with that. So prāṇa maya kośa, then mano maya kośa. The prāṇa and mind. Mind is the master of the prāṇa. And the mind is the master of the nourishment. The most powerful and quickest is the prāṇa. So we are coming to the Manomaya Kośa, the mind. Everything that is changing is your mind. And where the mind is, then the energy comes inside. Then you lost your jīvātmā because you said, "I don’t like," okay, "I will do," "I don’t want this." So there begins the energy at the Svādhiṣṭhāna Chakra. Anger, heat, jealousy, confusion, lethargy, everything is there. We are all, and the soul is inside, suffering. Now, this liquid water, which I said is pure water, crystal clear water, it becomes the juice of the apple, the juice of the orange, the juice of the other fruits, everything. Where the water is, there is this prāṇa. So this prāṇa is connecting with the energy. It can explode also. I don’t know, but they make a kind of bomb with the water. So, what is it that we are doing with the water? So, what are we doing with our energy? So we humans shall try to become more calm, peaceful, and have no anger, no hate, no jealousy, no this, no that. Then it is said, after the Manomayakośa comes something, Jñāna, Jñāna, knowledge, calm down. And then, because a very nice step comes towards you, either you fall down or you go up. And those steps, there are five principles, and within that is the jīva. Now, did you understand what water is? Where is the water? There is water in the ocean. What is that? Ocean. And you stand in a big building at the beach of the ocean. Very nice, clean sky. And one day, I’m telling you, I was observing. So, it was a day, one day, I was flying from America, and there was a problem with the airplane, so we landed in Hawaii. We were waiting at the airport for three hours, then they said, "Okay, we will bring you to the hotel." And there is one beautiful beach. And there is a big hotel. I think we were on the 8th or the 9th floor. 23rd floor, and we were standing there. Who was there with me? My memory is not bad. Your memory is excellent. And there is no joke otherwise in my talking, so he knows how to go about business. So in the balcony, we were looking like this in the water. And it was like a fire. But it was the water from the ocean. So, now, what is the difference between the ocean and steam from the ocean? And that goes up and becomes a cloud. And from the ocean, the clouds, it becomes again the big drops. The fog is also very fine, like drops of this one. Water is around, the sun is around, the globe is around, the whole space is around. Our energy, our blood, our everything is around. Ok, so when the steam rises up, it becomes a cloud. The ocean, the steam. It was the ocean, it was the steam. And cloud. What is the difference in these three? And then it begins to rain. Then we call it rain. And it is raining in the Sahara. Again, this water is somewhere. You were in the ocean. You were the steam, you were the cloud, you came to the heat, and you came more together. Millions of the little, little came to the big drops, and you fall on the hard sand. Some water remained in the sand, and some immediately steamed and went away. From the Adriatic coast, it had gone far to the Australian and Indian Ocean. Similarly, your soul and my soul are one. And that one day we will merge into the cosmic Self. But this ocean water, when separated, has different conditions. It is the water of the ocean, lying one day in the canal. Very dirty, stinky. You can’t stand there. But that is the ocean. So why has this quality changed inside? So this will be purified one day, very purified, and you can drink that. You can come to the ocean again. Similarly, "Eko Brahmaduttinasti," they are saying, "Eko Brahman Dutte Nasti": One is the Brahman, and two is the duality. And in these dualities, we are suffering. Where is your soul? Where is your ātmā? Where is your ātmā? Where is your soul? Tomorrow morning, Toba Opara Delevali, Uttrisi Uttrai. Subtitles by the Amara.org community Satguru Svāmī Madhavān Jī Bhagavān, Kī Jaya, Alakhpurījī Mahādeva, Kī Jaya, Devādideva, Deveśvara Mahādeva, Kī Jaya, Ārādhī Bhagavān, Śrī Dīp Nārāyaṇa Mahāprabhujī, Kī Jaya, Oṁ Śānti.