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I am the one from whom peace is fully revealed. I am the form of Satchitānanda, Brahman. I am not this unreality, this karpaṭa, or striving karpaṭa. This is how an enlightened one thinks. I am Nirvikāra. I am free from all these diseases. I am formless, shapeless, and nirmala—pure, abhināśī, immortal, eternal. I am not this body, this mind, this emotion. I am none of that. I am free from suffering, free from sorrow, free from misfortune. I have no vikalpa within me. I am everywhere, one without a second, in every atom. I am not this unreal body—so thinks the Realized One. Until now, we have spoken about the form of knowledge, or what knowledge means. Gītā, I need nothing; here is a kitchen. All of that goes back to the kitchen. Why do you disturb that knowledge? Now go away, disappear. You are also like your mother; you always bring things, right? Good things. Śrī Rām Jaya Jaya Rām Śrī Rām Jaya Jaya Rām Śrī Rām Jaya Jaya Śrī Rām Jaya Rām Śrī Rām Jaya Jaya Rām In the next ślokas, Śaṅkarācārya, the Ācārya, speaks about the thought of the realized one, or when this Ātman is realized, or how one should think in this life. We know that at any time we encounter difficulties. These problems of hardship that we experience in this world somehow belong to nature. We should not identify with it. Yet, regardless of what is said, we live in the body. It is easier said than done; the state in which we live is indeed difficult. So, in this short span of our life, when we face such difficulties, how then should we think about overcoming these problems? Knowledge is the answer to solve all problems. Here, if we can realize true knowledge, then we understand both. We understand that we have problems or that we are stuck in this problem, not as the Ātmā, but as the body, as the mind, as the soul, and so on. These problems can be healed or resolved when one develops thoughts differently: to hold back thoughts. For some, it is a problem, and for others, it is not. For example, a cultural problem is a great problem. There are people who have grown up in a certain culture, for whom it is natural. But for those who come from afar, from a different culture, it is not at all self-evident. For the Austrians here, which is no problem, it is natural; this culture is, everything is okay. But, for example, in India, nothing is okay. Or in the culture of Pakistan or the Middle East, or under Muslim educational authority, it is quite different. And Christian is completely different. And Hinduism is completely different. And that is why it is completely different now. Why does one person get disturbed while another remains unaffected? Because these are precisely the thoughts, and thoughts are so conditioned. One person does not accept it; another accepts it and says, "God’s will, this is an honor for my family," or this and that. So, we are stuck somewhere in these cultural problems. That can be our pride; it can be various things. So, getting along is only a matter of practical knowledge. How long will you exist here? Not for long. You step onto the tram or the bus: heat, warmth, summer, people are very crowded, all standing, sweating and smelling various scents. For some people, it can be garlic; it can be beer; it can be meat—they sweat very heavily. Some people are very sensitive to the sense of smell. One cannot bear it, but then one thinks, "Well, my next stop is coming soon. I’ll get off, since I won’t stay inside for long anyway." And so it is: the world is foul, filthy; it stinks. For some, it stinks; for others, it does not. One is not disturbed by the scent at all, and the other is disturbed by the scent. In the beginning, we had traveled to Czechoslovakia. Some Austrians said there is something so good in the Olomoucké tvarůžky cheese. "Should you bring Olomoucké tvarůžky?" I said, "Alright, I will bring it." Because I was in the oil mills, I bought a kilo of cheese and packed it into my suitcase. And at the border, they asked, "What do you have?" I said, "These are my private matters." You also do that, Koffer. If I open the suitcase, it says, I will close it right away. So, some cannot even bear the smell, while others enjoy it. And it is the same with thoughts, how one trains them. For some people, the agarbattī scent is the best. We enter a room, light the candle and agarbattī. This purifies the atmosphere and cleanses the air. But for some people, it is unbearable. Many people living near the āśrama close their windows because the fragrance comes in through them. We have a problem at the Salzburg āśrama. In the ashram above lives someone who constantly screams and complains about the smell. Is there anyone from Salzburg here? Is that correct? So it is. And for us, it is also beautiful. It is also with feeling, with thoughts—much of it is training. And so it is simple as well, because we can think: this problem is not eternal. I am not that. This is only my body and my mind. But I have to live with it and learn to live with it. And so one thinks, "Ah, he said that." I am only saying what he said. That’s all. I’m only telling you what Ācārya says. Right? Olmutser cheese. How so? Olomouc cheese. The Ācārya did not yet know about Olmutser cheese. He has not yet smelled it. And so on, says the next śloka. I am nirguṇa, nirguṇa, and nirguṇa. Guṇa means—what is guṇa? Exactly. There is no guṇa; there is guṇa. So, I have no qualities. So these are the qualities of being free. Well, Jürgen? There are many kinds of juices. And one of them is a passion in various directions. One eats the oil cheese with passion. And one cannot bear it at all. Has he borne it? And so it is with qualities as well. All these qualities belong only to this phenomenon in which you exist. When you dissolve your phenomenon, you become one, and you are no longer any of these qualities. So, guṇa, not guṇo. So I am without guṇas, or I am formless. If that is not a form at all, then do not accept it either. A fragrance in the space, but space is space. The fragrance exists independently, separately. The space has given room only to it. One day the fragrance will fade, but the space will remain. So, nirguṇa means two: one who has no more attributes, free from all qualities, or the formless one. So, nirguṇa, niṣkriya. Niṣkriya means: I am nothing that acts. I am nothing that does. Kriyā. When it is saguṇa, then it is kriyā. If it is nirguṇa, then it is only kriyā. Understand? The body, the body. The body is a saguṇa. In saguṇa form, it is a form. And the body can do something. Thoughts, feelings, speech, understanding—all are bound to the body. But the nirguṇa, which has no form, also has no kriyā. Not like that: kriyā, I am not the doer. I am without form. I am formless and therefore I have no kriyās. I am not the doer. And so, when you enter into this formlessness, then all your karmas are rendered void. You are not the doer. It is your body, your mind, that makes the difference. And that is the question: how do we get there? There remains nothing else at all. No, that is only a joy, nothing else. Suffering and pain, that is all. It has its consequences. Either you want to be here and allow yourself to be tormented and to enjoy, both. Or you come into your own highest Self, the nirguṇa; then you have only enjoyment. There is no more suffering. Ānanda. The Supreme Bliss is coming. Śivo'ham, Śivo'ham. Ānando'ham, Ānando'ham. Brahmānandam. Brahmānandam means Brahman is the Supreme; ānanda is bliss. Bliss. The highest bliss is always then. That is that. So, nirguṇa, niṣkriya, nitya. And I am the Eternal. Nitya is everlasting, without change. There is no change. Every day is the same. That is beautiful. Every day is beautiful. Then there is no longer any duty, no longer anything else. It is only Brahman. The Brahman. There are no desires there, no activity, no suffering, no cause of suffering; it is nothing at all. Ānanda. And this state is indescribable when one can enter into it. As long as we live in the body, we look there from time to time, okay? And let’s come back again. And let’s check in from time to time, because kriyānuṣṭhāna—when we do anuṣṭhāna, when we follow our program—if you really do a Bhakti meditation, there are some Bhakti meditations, Anāhata-Cakra, right? The Anāhata-Cakra meditation is a very beautiful meditation, keśavaḥ habchihai. When you immerse yourself there, you are in the Brahman. And when you are Brahman, then everything is beautiful. Nitya. So, I am the Eternal, the nitya, the mukta. And I am always a Mokṣa, a mukta-puruṣa. I am bound by nothing, and nothing can bind me. Therefore, I do not need mukti, no Mokṣa, because the Ātmā is Mokṣa itself. One is bound only where the kriyā are, where the activity is, where the actions take place, where the karmas are. There, once again, there is bondage. And there, you are no longer free at all: in your mind, in your thoughts, in your sheaths, in your feelings. Everything belongs to this beautiful body. It is indeed beautiful, but it comes at a price. And therefore, it should not be very expensive. So, nirguṇo niṣkriyo nityo. I am formless. I have not acted or done anything at all. Free from all duties, any actions. And nitya, everlasting. And nityaḥ muktaḥ: I am eternally liberated. I am in freedom. Who says bound? Nothing is bound. Cidānanda Rūpa, Śivo'ham, Śivo'ham. After all this, finally, the Śaṅkarācārya composed these beautiful bhajans. Cidānanda Rūpa, Śivo'ham, Śivo'ham. I am the Cidānanda Rūpa, Śivo'ham, Śivo'ham. Yes, finally, he says once again. From there, you enter into this nirmala, niścala, anantaḥ, śuddho'ham, ajaro' amaraḥ, nāma devo, yeṣadrūpo, jñānam, jñānam ityucyate, buddhe, nirmalo. Nirmala. What is nirmala? What is nirmala? Pure heart? Pure heart. A pure heart. That can be. Nirmala is pure. You are in pure consciousness. It is so beautiful that you no longer have any other desire. It is the most beautiful feeling that remains eternal. Completely pure, completely beautiful, pure it is. Niścala. What is niścala? Unmoving. Acāla. Acāla or niścala? Unmoving. So there is no movement. Where is there movement? Movement only occurs where there is a boundary, right? There must be some room for play, a limit of tolerance. But when there are no more boundaries there, no more emptiness, when everything is in unity, then nothing moves anymore either, right? If you have a pitcher, a water pitcher, a large water pitcher, when it is completely full, you can carry it very nicely. But half full, you cannot carry the water jug. Have you tried that? Have you tried nothing? You all must have been born in India, all of you women. Then you need to get a group of water, 10 liters or 15 liters of water. The group, when it is completely full, and you carry it, there is no movement left inside. And there the fluid comes to a standstill. And when it is half, then it begins to move a little. And then the waves rise so high, your head shakes like this. And all the water flows out. And it is also said that half-knowledge makes more noise. The little knowledge makes more noise. A beautiful, large Trabant, barely heard when you drive past. But when a small moped rides by, it pierces through the ears. A beautiful, large motor engine running very smoothly, you hardly notice that a car has passed by. Little knowledge makes noise. Therefore, pūrṇa. When one is in the pūrṇa, in completeness, then there is no emotional movement. This is not an argument; this is not a whim. We have many people who are always in good spirits. One day like this, the next day like that. They say mood. And the mood causes many problems. So perfection means it is full, complete. There are no more movements. Niścala. Still, without fear. Without fear, without any ulterior motives. You are perfectly one. Avicala. Avicala, niścala, acala. They all have the same meaning. So your breath is niścala. Your breath is eternal, nitzel. You are inwardly nothing of what you think. You are inwardly nothing; the one you think you are suffers. He is not the one who will be reborn, who will not die in that way. You are nothing, that. Śaṅkarācārya said: everything that you identify with as yourself is false. Also give false thoughts. That is an imagination. And an imagination is always a problem. You are the true Self, of your Self. What do you have to fear? Nothing at all. You are the knowledge. But there is still fear, a bit of nervousness before the exams or from studying or from someone or from this and that. That is your inner weakness, your psychological weakness. Why? Because you think nothing of your true Self. You are far away from your true Self. So come closer and closer to your true Self, and everything will succeed for you. The body is not the self; the self, which is of the nature of consciousness, is called buddhi. And so, I am the nirmala, pure; niścala, immovable; ananta. Oh, how beautiful, that is also ananta. Ananta means unchanging, endless. There is no end. Endless. Pure, immovable, eternal. Formless, without qualities, and endless. Blissful happiness, Satchitānanda, eternal, I am that. That is your Ātmā. These experiences are meant for us to have. I am unborn, ajara and amara, immortal. I was never born and I will never die. This is the svarūpa, jñāna svarūpa, the shape or form of your knowledge. What knowledge should we realize? And then Śaṅkarācārya further said, Jñāna Upadeśa. After these stories, Śaṅkarācārya begins once again to preach to the students. First, he explained what jñāna is, what viveka is, what asatya is, what karpaṭa is, and all of that. And now he passes on his instructions to the students, Jñāna Upadeśa. Upadeśa means sermons. And we will have something beautiful that November weekend: Jñāna Upadeśa. It is said that the life of a saint, a Svāmī, a sādhu, a teacher is meant for imparting such Jñāna Upadeśa. Upa means closer, near to God. Upadeśa, that they speak about divine truths, is called brahmaniṣṭha and śrotriya. The brahmaniṣṭha, the knower, and śrotriya, who can speak, who can inspire us. So, next time we will speak about Jñāna Upadeśa. The body is beautiful, the saint is numerous, and the saint is also the person—what is the use of a fool who is empty of self, beyond the body, with the hands? No master speaks directly. My God, the one who speaks so directly, immediately calls you ignorant or a fool. My God, oh you fool, you know that within your body the Puruṣa, the Beautiful, the Ātmā exists. What is also said in the Śāstras, your Ātmā. Comfort yourself, oh fool, you who still suffer and always think such things? Do not think like that. And I do not want to say more, because everything will open next weekend. So far I think. You should think: I am free, I am pure, I am formless, I am without activity, and so on. But please, in this material world, you must continue to work. That is very important, okay? Everyone should fulfill their Dharma. Dharma, Karma, and what is that? Dharma, Karma, no. Dharma, Karma and Incarnation. This is that. These are the other four Puruṣārthas: Dharma, Artha, Kāma, Mokṣa. These are the four Puruṣārthas. So, we are to continue the four Puruṣārthas, but according to Dharma. Through Dharma, through duty, you should perform your Karma. What duty, what dharma is there for this body and for the life that has been given to us, the instrument, to do something that must be done? To transcend all this and attain the consciousness, the highest consciousness. Victory to Siddip Nārāyaṇa Bhagavān. Now we will sing Cidānanda Rūpa Śivo'ham, Śivo'ham.