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There are two kinds of knowledge, two kinds of waves in the Vijñānamaya Kośa: Aparāvidyā and Parāvidyā. Aparāvidyā is that which we learn in this world through different schools, colleges, universities, or any kind of profession or talents. This shall remain with us our whole life. This shall make our life comfortable. This is what we call existence in this world. But this knowledge, this part of our Vijñānamaya Kośa, will help us only till the end of this life. Whatever we do, even through our Aparāvidyā, it will influence what we call the karmic effect on the soul. But after this life, that knowledge, that Vidyā, disappears. It just goes away. For example, if you are an engineer, it is not certain that automatically in your next life you will be an engineer and you will have all the knowledge. Or a doctor, or a farmer, anything. Again, you have to train your Vijñānamaya Kośa to learn the profession. It is said that a doctor can only give treatment as long as he is alive. A king can give his kingdom to anyone he wishes, as long as his life; after death, it is not in his hands. So Aparāvidyā is temporary, only for this part of our existence in this mortal world. The second beautiful part, it is the most beautiful one, and it helps the soul to be liberated, and that’s called Parāvidyā. Parāvidyā is that Vijñāna, that science of the entire universe. Through Parāvidyā, you achieve your perfections, the supernatural powers, what we call the Siddhis, the knowledge of past, present, and future. Parāvidyā we can learn only through the spiritual practices under the guidance of the Master. The Master, who is known as a Brahmaniṣṭha, Śrotriya. That Śrotriya Brahmaniṣṭha is that one who can speak and inspire you, explain to you what is the Brahman, what is the Ātmā, what is the Jīvātmā, what is the mind, and so on. Brahmaniṣṭha means the knower of the Brahman. Like you make a side trip, your first time here in the Annapurna range, there is a guide. The guide knows how to go, where to go, what it is, how old the cave is, which Ṛṣi or Yogī did Tapasyā here, which temple is here, how old the temple is, and so on. Because that guide is the knower of this place, the history. Similarly, the person who is practicing meditation and gets this Parāvidyā. Parāvidyā automatically leads you to self-realization. Parāvidyā is that knowledge, that science, which will open the door of Ātma-jñāna. So, Aparāvidyā, Parāvidyā, and the highest knowledge is called Ātma-jñāna, self-realization. Parāvidyā is coming to us through our discipline, practice, and the blessing of the Gurudev. For that, Parāvidyā, the Aparāvidyā is not necessary. Aparāvidyā is for our stomach, more or less, to earn your daily bread. And now, in this modern civilization, well, we need the money for electricity, for telephone, for the water bills, and this and that. So, without an Aparāvidyā profession, life becomes hard. In ancient times, there was a sustainable system where all farmers and all who were living in the fields and forests had enough to eat. There was enough to drink. It was not that they had to struggle to go working in Kathmandu or to go to New Delhi or go to America or anywhere else. And that was a beautiful family relation; the societies, their relatives were a maximum 100 kilometers distance, maximum. They were happy and living a peaceful life. But this modern technology, modern transportation systems, information systems, and the way of living in this modern life have made us too busy, too hectic. And, of course, some technology is very good. For example, our webcast, that I am with you now through the webcast, doesn’t matter which part of the world you are sitting and listening to me, you see me. But this is the imitation of the Parāvidyā, that time what we call the Pardarśī, Dūrdarśī. They were rare masters. They could close their eyes and see thousands of kilometers far, where what is happening or who is doing what. But not all. They could listen to what you are talking about anywhere, if they want. But this does not come. This Parāvidyā cannot enter in your Vijñānamaya Kośa as long as the Manomaya Kośa, the layer over the mind, and Prāṇamaya Kośas, these are like curtains. We don’t know what is behind this curtain. Ardārśī, Divyadṛṣṭi, the divine visions, Divyadarśī can see, but they will not tell because it can be misused in many, many ways. And when you receive this knowledge of the Parāvidyā, automatically your heart, your consciousness, and your Buddhi become like a sky, equal in vision. You see, and you don’t see. You hear, and you don’t hear. Then they can also appear. Our Satguru Dev, Devpurījī, could appear anytime, anywhere. He could walk on the water. And Mahāprabhujī, when you come, he could speak to you from where you came, what problem you have, where you can solve the problems, what you are thinking, and automatically, without asking your questions, he could answer you the question. That’s called Trikāladarśī, knower of the three: past, present, and future. That is a Parāvidyā. We also can achieve this. It is given to the humans, these abilities. This science is given by Lord Śiva because he is the Yogī of the Yogīs. Krishna is known as Yogendra, the king of the Yogīs. They knew, that’s why one day Arjuna asked the question to Kṛṣṇa, "What is the difference between you and me, Kṛṣṇa? You also eat, you also dance, you also speak, you also sleep, and everything. And why I also?" Krishna said, "Yes, Arjuna, that’s right." But the difference between you and me is this: I know, and you don’t know. I see the entire universe, one without a second. I know anywhere in the universe what’s happening. I know. I give an example. For example, a small ant, a very tiny ant or mosquito, bites you on your small toe. Immediately, the whole body knows, yes? Your hand will go there. When the ant bites on a small toe, your hand will not go to your ear, but the hand will go there. That is an information technology, and that is the transport of the Jñāna Indriya, Tvacā, skin. It is a vibration which leads immediately to the brain center, Tvacā, the skin. And only skin can do nothing. There are 72,000 different nerve networks in this body. These are like cables in your computer. Each nerve has its own function, own value, and will immediately make you alert. But this is that knowledge about the body. But Trikāldarśī Gurudev, Trikāldarśī Gurudev kā anubhav aparam par. Their Anubhava, their experiences, are beyond our imagination. But Gurudev can bless you, and you can get it. But there is one example. There was a great master, Paramahaṁsa Rāmakṛṣṇa. Paramahaṁsa Ramakrishna and Swami Vivekananda, whom we know also around the world. It is said that Vivekananda came and sat, and Ramakrishna put his hand on Vivekananda, and he went into Samādhi and immediately got Parāvidyā. Is that Ramakrishna put only the hand on Vivekananda, or no one else? Yes, he was holding his hand on the head of many. He was here, holding the arms of the people while walking when he was old. Why didn’t they get Samādhi immediately? Because they were not prepared. Vastu. Vastu means things. Vastu patra dekh karke hī dī jātī hai. Patra means the pot. You know, this is a Patra. Now you can give inside milk, water, juice. If it is clean. If you are very dirty, you will say, "First go and clean it, please." So we disciples are this Pātra. And Gurudev, whose blessing of the knowledge that goes through his blessing, if the Patra is clean. So Patra means also not only the pot. Patra means the disciple. Patra means the child. Patra or Supatra. No? Lakṣmīkānt, true? Kupatra or Śupatra. Kupatra or Śupatra, you can say for your children or disciples. Kupatra is that spoiled one who doesn’t listen to you at all, but I can say furthermore, full of jealousy, doubts, anger, hate, and all kinds of bad habits, and this is called Kupatra. And Śupātra is that, but everyone admires, everyone will tell Lakṣmīkānt, "Lakṣmīkānt, your Śupātra son is so perfect, so good, so humble, so wise, so helpful, so kind." That is a Śupātra. So, this glory, this kind of words can only be given to the supatra or kupatra. We’ll say, "What a shame, your son was doing this, he broke that, he stole that." That is a Kupatra. That’s not a glory; that’s a blaming. So, it is said, sorry, many, many lives you have to clean your mind till you become pure, but it is said there is an oily spot, they are so deep in it. Though you wash and clean and clean, it doesn’t go out. So, how to wash those spots? And that is Antaḥkaraṇa Śuddhi, Manabuddhi Chitamkarko Safai, Hari Bhajan. Humbleness, humbleness... Practice, practice,... and change your behavior. We have so much ego. I am very kind to you, and everything is very good, and suddenly something is not in order. I will say, "Why did you bring this?" Okay. What is that? That was still inside some movement, which is not acceptable. Our anger is so like a popcorn on the hot pan. Makke kā dānā ko tabī pe rako, phūlā ho jāyegā. When I say that kind, a person immediately blames, "This was not good, that is not good." Think over a little bit. Titikṣā. Titikṣā, this is the Sādhanā of the Jñāna Yoga. Viveka, Vairāgya, Ṣaṭsampatti, and Mumukṣutva. Tīkṣā is the one principle of the Ṣaṭ-Sampatti. Sampatti means the treasure, richness, the inner treasure. Ṣaṭ-Sampatti, the Tīkṣā means to endure, endure the situations: cold, hot, hunger, thirst, comfortable, uncomfortable, something. Suppose you are traveling by bus, a city bus. There are many, many people, some standing, some sitting. Everyone doesn’t have the same smell. There are so many perfumes everyone is using, and then mixing, so many perfumes, and some people don’t like it. Don’t tell people. Little move away, little move away. No. Tell thyself, I do not have to stay in this bus lifelong with them. Very soon, in a few minutes, I will get off the bus. So, endure the Tīkṣā is the first step to get that knowledge, which we call Parāvidyā. So, Parāvidyā is in you, but that can be opened through the blessings when it is pure. It is said that when rain falls on a mountain, it flows down. When rain falls down, it doesn’t flow on the top or the peak of the mountain. Why does water go down? Because there is a valley, there is a lake, there is a depth. And deep means surrendering, humbleness, kindness. There is the knowledge, there is the love, there is the wisdom, there is the Vidyā, everything is going there. So Vijñānamaya Kośa is that which goes and leads us to the Brahmajñāna. If you have Brahmajñāna, if you have the Parāvidyā achieved, but still you have to be careful. Don’t think now, "I am the God, and I can do everything, no guru, nothing." No, no, no. There is one very nice story that the Nepalese told me from here. The highest lake, the highest lake in the world, is here in the Annapurna range somewhere, and that lake is known as Tilichu Lake. One Mahatma of India, Murari Bapu, well known around the world, is a great scholar of the Rāmāyaṇa. When he reads the Rāmāyaṇa, when he gives a lecture on the Rāmāyaṇa, thousands of people come from far, far distances. In his words, Saraswatī herself is speaking in his words. On his tongue is Sarasvatī. Kantakamala me Saraswati, he is Kantakamala in Vishuddhi Chakra. In Hṛdayākāśa, the Jñāna Jyoti, that’s called the Siddhi. And Siddhi in speaking in the words: when you speak, everyone’s attention is to that person. So once he decided to come here with his many Bhaktas, and he laid the Rāmāyaṇa here on Tilichu Lake. Why the Tilichu Lake, and what was the story of the Tilichu Lake? Many people, even the Nepalese, did not know. Nepalese, they originally came from India, and most of them came from the side of Banaras. It’s a long story, which I will tell you later. So they all moved from India here, far into the mountains, and like this, they traveled to this range of the mountains, and in Tibet, and this way. Murari Bapu said, "The story which I heard here, people asked him, ’This lake is so beautiful and so clean, and they tell that there are some birds.’" If one leaf of the grass or the tree falls into the lake, immediately a bird rushes, flies, and takes the leaf and puts it outside. You can go and see there. Now we are talking about Vijñānamaya Kośa. I didn’t forget the subject, okay? There were many birds, and there was one bird there. And this bird was dark black. And all birds were sitting together in the evening, together in the daytime, in the morning, and talking about life. So don’t think that humans are only talking about life. Don’t think that humans have interest in their food only. The birds and animals also. Sukh-dukh kī bāte ho rahī thī. Pakṣiyoṁ ke bīc mein sukh aur duḥkh kī carcā ho rahī thī. The birds were talking about the happiness and unhappiness of life. But there was once, and the tears began to fall from the crow’s eyes. All the birds began to cry, and they said, "What happened? What is that?" He said, "My dear ones all, I am sad from our talking, because my memory from my past awoke in me." He said, "What?" He said, "I was a disciple, a Ṛṣi, a disciple, a Ṛṣi of the great saint, great Ṛṣi, whose name is Lomāch Ṛṣi." And I told you many times the story of the Lomaśa Ṛṣi, where Bhagavān Rāma sent a ring with Hanumānjī to go to the Himālaya and give this ring to the Lomaśa Ṛṣi. This is a story, maybe next time we talk. I got this Brahmajñāna, or what you call the Parāvidyā. My ego came out, and he thought that I could talk also, and I knew everything. And he spoke against, or something about, his master, criticizing. And Lomaśa Ṛṣi came to know. And Lomaśa Ṛṣi said to this Ṛṣi’s name, I have forgotten what was his name, said, "You disobey your master, and you broke the discipline, the principle of your disciples and masters, you will be a crow." And so he died and became the crow. But again he said, there again you will get this knowledge back through Satsaṅg. So, his words were talking, like a Satsaṅg. And the crow begins to remember all his past life, and the Parāvidyā came. And suddenly, he began to speak in such a way. Even the goddesses, Brahmā, Viṣṇu, Śiva, Nārada, all used to go in this range of the mountain and sit and listen to the Satsaṅg of that crow. And his name was Kāgbhūṣaṇḍi. The entire knowledge of the Rāmāyaṇa’s writing was given, developed by Kāgbhūṣaṇḍi. And so this Tilichu Lake is so clean, pure, like the tears of... So Parāvidyā you can have, but still you have to remain in that discipline of your masters who gave it to you through whom. Don’t think that, "Oh, I practice, it’s all my practice, and I did hard Sādhanā." It’s my right to have this knowledge. Okay, you will have it, but it will be helpless. It will not help you at all. Therefore, Mahāprabhujī said in one of the bhajans, "Koti Upaya Kare Koi Chahe, Koti Upaya Kare Koi Chahe, Sindhu Tire Guru Sare." Without Gurudev, you will not be successful. You can do thousands of techniques, many things, but you cannot cross this ocean of ignorance. There is the blessing of Gurudev. So, Kāgbhūṣaṇḍī begins to give the Satsaṅg, and Satsaṅg. Even the Satsaṅg is very famous, and now on the, oh, it’s Kāgbhūṣaṇḍī. And that’s why all these black crows, you can wash them even with the best shampoo of Āyurveda. They will not become white, and that’s why they are criticizing the whole day, "Quack, quack..." This is flying everywhere. Most nasty bird people are saying that the crows are. So those disobeying the Gurudeva, disobeying their path and their knowledge, will be like this. There is one other example. It’s not that I’m telling. It is coming from ancient legends and stories. You have heard, you have read, you have seen in the Mahābhārata story. The Mahābhārata, where there was a war between the Pāṇḍavas and Kauravas. And the stories come from one of the heroes also in the Mahābhārata, who was on the side of the Kauravas. His name was the mighty hero, Karṇa. And Karṇa, he went to get blessing from his Gurudev. What was his name? Parśurām. The Parśurām. But Parshuram said he would give only the knowledge, and this Vidyā is not for the Kṣhatriya family. Only because they may not follow the discipline. Brahmins or Sāttvik people. Karan went there and he served his master very much, very, very much. Guru Seva, he did very well, day and night. And Pārśurām Jī was very happy and gave him the blessings and the special knowledge. Close it. One day, at lunchtime in the afternoon, Pārśurām Jī felt a little tired and he wanted to lie down. And Karan, he sat there like this and said, "Gurudev, please put your head on my thigh." And rest, like a pillow. There was no pillow. Parshurāmjī put his head on the thigh of Karṇa, and he was resting. Now is coming Parīkṣā. Whatever is happening is our Parīkṣā. Parikṣā, you know what is Parikṣā? Test. If you will pass the test or not, you never know when in your life the final test is. Karan, the guru bhakta, was sitting very comfortably, relaxed, and taking care that he would not move his thigh. Why? Because he will disturb Gurudev’s rest or sleep. It came, a wasp, a big beast, and sat on that thigh where the head of the Pursuram. And you know the mighty Pārśurām, even in the Rāmāyaṇa you can see, when Rāma broke the Gāṇḍīva Dhanuṣ, the Dhanuṣ belongs to Pārśurām. And Pūrśurām was very angry. These stories, I will tell you some time now. Now, this wasp bit the thigh of Karan, and the wasp was so nasty, biting and biting and drinking blood, and going inside the thigh, and it was painful. And Karan was sitting and sweating out of the pain, but he did not move even one millimeter from his thigh. Endure the pain. Endure the pain, Titikṣā. And if we are sitting and Gurudev is resting, or anybody on your thigh, a small mosquito makes a tick, you say, "Oh, mosquito." You failed the test. Now, when the current came to the Ṛṣi Paraśurāma, to give him Dhanuṣa-vidyā, give him that knowledge, that Vidyā, perfection in archery, He wanted to be better than Arjuna and better than anyone. And Parashurāma had the blessing he could give. He gave him blessings. Because he said, "I am a Brāhmaṇa." Who? Karṇa. Now Parashurāma is sleeping but smelling the blood. Because blood was flowing. From where? From the thigh of the Karan, and he was sitting like this and sweating out of the pain. Endure, endure, endure. Titikṣā. Parśurām Jī smelled the blood, and he woke up. "Karan, there is blood somewhere." He said, "Yes, Gurudev, it is a waste." But he got up and he said, "You are not a Brāhmaṇa. You must be a Kṣatriya. Why did you lie to me?" This Vidyā, which you got, the knowledge, will be with you. But on the day when you will need this knowledge, you will fail. That will be the end of your life. And you see in the Mahābhārata, on the day when he needed it very much, at that time he failed. The knowledge went away from him, and he died. You know the Nepalese stories. So when time takes, time will come, what Gurudev said, Mahāprabhujī and Gurujī said: "Chāṅda ṭale, Sūraj ṭale, Mahāpuruṣa ke vacana kabhī nahīṁ ṭale." Silly Guru Vākya, blessing, blessing of mother, blessing of father, blessing of friends. Brothers, sisters, your husband, your wife, all blessings will be fruitful. But on the day when you get out of your principle, that one can curse you. And then again, the current will fail. So, Vijñānamaya Kośa, from the part of the Vijñānamaya Kośa, the Parāvidyā will go with you until you enter into Brahman. Next life will again awaken you, but do not misuse it. Do not fall into the ego. You know a little bit how to talk, and this you think you are now the master. Oh my God, to be the master is a long, long way. You and me, we are small disciples like this. And we have to grow, I don’t know, like the peak of the Himalaya, therefore clean, clean... Clean. Humbleness, humbleness, humbleness. So, Vijñānamaya Kośa is a big subject. So, let’s come back to this subject tomorrow, and we will speak again. Today, I wish you all the best. Think over, my dear. That’s called thankfulness. When thankfulness is gone, then again, the darkness. Therefore, it is it. Beautiful bhajan, and see you tomorrow, same time, with webcast. God bless you. Are you?