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There are the vṛttis, the mental modifications. When we were born, and as soon as we developed some kind of intellect as a child—and a child has very good memory and everything—so there are different levels of life. You see, when you, or when we, are inwardly awake, then we know what we are, what we did, and what we are doing. This is the same, as I always used to say, from Śaṅkarācārya-ji: Who am I? From where do I come? What is my purpose to be here? For what did I come and what am I doing? And where do I go? A few days ago, I think, some prophet from some monastery or someone, also from many centuries ago, maybe a Greek prophet, and which I have been saying for many years: the truth remains truth. Therefore, it is said: "Jise śāstra kāṭe, na agni jelāve, bujhāve, na pānī, na mṛtyu miṭāve." Jise śāstra kāṭe—no weapon can kill you. Jise śāstra kāṭe, na agni jelāve—and fire cannot burn. This is śāstra, na kāṭe, na agni jalāve, na bujhāve na pānī—and also the water cannot destroy you, this. Chidānanda rūpa, śivo'ham, śivo'ham. I am that sat-chitānanda. Sat means the truth. Chitta is our inner self. And ānanda, the joy. Now, sat, chitta, ānanda. So sat is not only this worldly, what we are talking: "I did it. He said, 'No, I did it.' And he said, 'I did it.' In my yard, this," etc. But sat is that, like a sky. That sky is the truth. We can see the bullets in the sky. And then we see from the magnet glass. Do you see the hole in the sky? We throw a stone in the sky. That stone will fall on our head. The sky has nothing injured, so either out of ignorance or mistakenly, etc. The truth is the truth. "I am good. You are not good. They are not good." This is called ignorance. Ultimately, we will come to the same grave. We have one stick walking. That walking stick is from the cradle to the grave. So, brahma satyaṁ, jagan mithyā. Only Brahman is the truth. And this jagat is mithyā. This world is not reality. It is temporary, like you have the soap with the bubbles with the water, and we blow, and how long does it go? And if you try to touch it, it will burst. It is temporary. "I am good, or he is good. They are not good." One who will talk about itself and others is not good. There is ignorance. Neither you are right, nor am I. And what your right and your truth and my truth will be judged when we have ātmā jñāna. Who are we to judge someone? Who are we to judge someone? There is Dharmarāja, the divine justice; he will judge our karmas, that's it. So sattya, brahma sattya, jagat mithya. This world, what we have, this earth is also not equal. It is said it was going from one island to another, a distance and a distance. Once, Australia was connected to the Indian Ocean. Now, Australia is thousands of kilometers far away. But still touching the Indian Ocean, from Western Australia. So they said, for example, the aborigines of Australia, the scientists have proved, the genes of their aborigines are coming from India. So how did these Indians come from there to here? At that time, they were closer, and they were going for fishing and leaving, and slowly, slowly, they separated. And it will go. There was a time our whole globe, Earth, was under the water. Under the water, and the first one who brought up out of the ocean our globe, our Earth, Vara. The Vara, like a big, big Vara. You have to hear. The truth, and he brought the globe, the earth, out of it. The first incarnation. 24 incarnations. Every time changes. And now, changing in our life too. Who is here so old, perhaps maybe 90 years? Maybe two or three are above 90, and how many things changed here? So, what is changing is not reality, and not changing is the reality. So, it is said, what is visible, touchable, is not a reality. And what is not anything visible is a reality. And there is a science and jñāna that come together. The ātmājñānī, that one who became one with the Brahman, they have no duality. Only they feel discomfort because they still have a body. Therefore, the truth is that which is everlasting. Believe or not, believe or not believe, it does not change anything. So it is like that sky, and we can send the rockets in this sky. Coming to a few planets somewhere, this is nothing for that yogī who was incarnated as God's incarnation. And he asked the king, "I want just three steps." And the king said, "Okay." So he put one step on the whole earth, the second on the whole sky, and the third, my dear king, where can I put my foot? Everything is mine. So he said, "I have nowhere anymore." Then he said, "Give me your head." And he put his foot on the king's head. It means, "Kingdom, everything is mine." But still, there is no end. I want more. Your promise. So at that time, we are Kali Yuga's worms. We are like the cherries. And you never know who will just, one little bite, and everything is gone. So, that is satya. In this, satya is the reality. The vṛtti, our vṛtti, our thoughts are within ourselves. What is doing that? So within us, we have the four actions, and these four are functioning in us, and that's called antaḥkaraṇa. Antaḥkaraṇa means within ourselves, our action. There are different kinds of actions: the physical action, mental action, verbal action, thinking action, etc., and through that we do the sin. So, what is said? When our antaḥkaraṇa is not purified, and you think that you are the great, and you are a great yogī, and so on. Mana, buddhi, citta, and ahaṁkāra: these are the four. Mana is mind, buddhi is intellect, citta is our awareness, and buddhi is intellect. Ahaṁkāra is our ego. If we can purify this, then we are liberated. Otherwise, in the Holy Rāmāyaṇa, it is said—the Holy Rāmāyaṇa is written about God Rāma. And God Rāma's incarnation was 153,000 years. And before Rama's incarnation, one great ṛṣi whose name was Bālmīki Ṛṣi, or Vālmīki Ṛṣi, wrote this in Sanskrit language the biography of the God Rāma: what happens, when it happens, in which yuga it happened, and with whom. Like coming, coming, coming to that King Daśaratha, because that Rāma will have to go through his actions. Written in detail every day what will happen with him before his birth. That's called trikāladarśī: the knowledge of past, present, and future, and we don't know. Patañjali, what is that? Yesterday I said, "You are talking about tomorrow, but you don't even know what will happen in one second." And that is ignorance. This ignorance, this dark curtain about present and future and past, is gone. Don't cry for the past. Don't run behind to get your past. Past is gone. When one dies from the physical body, then this flame is like the soul. And the soul goes out of the body at such high speed. The high speed, like your vision: you open your eyes and you see the Tatra mountain, sitting here about 500 kilometers away, but very clear visions. The peak of the Tatra, or from an aeroplane. So as I quickly open my eyes, we are there, and so is the soul when it goes from the body. Within no time, gone. We are crying, we are looking, we are making ceremonies, we are making funerals, etc., of this physical body. That is the Jīva. And so, as I used to say, what Mahāprabhujī said, love each and every entity. If not that much, then at least love them as much as you love thyself. And if you cannot love all creatures and humans and enemies or anybody, then you are ignorant. And if you can't love others, even your enemies, then you live in unconsciousness. Then there is something that you don't have under control in your head. That's called the disruption in the brain of certain glands. So then every, even little ant has the same soul as the elephant has. It's not a quantity, it's a quality. Tiny flame can burn the whole house. The whole village, the whole forest. In this small place, there is that power. And that is the soul. So don't think that your soul is a pure one and the other one is not a pure soul, but every soul is coated by karma. Like we have one here, chocolate for children here. They are always giving to me. It's coated with a little chocolate. And inside is something from the yogurt. So every soul is coated from the, it's called the destiny. The soul is pure, but coated by that destiny. And that's destiny, what we are creating. And so, someone said that, which a few days ago I read it, that an ancient Egyptian prophet said, I think, "Every soul is equal." In holy books it is. Here we are. I did not read it before. How do I know? Because I have a relation to every soul. And who has love for all creatures, you are connected to every soul. Chitta, mana, buddhi, and ahaṃkāra, these are four inner actions. Manas is mind, buddhi is intellect, citta is our vṛtti, and ahaṁkāra is our pride. Proudness: I am great, I am right, I am this, I am not. Therefore, that Dharmarāja said, "You are a stupid human. When you don't know, why are you talking like that? Judgment is in my hand." So the judgment in my hand means in God's hand, Mahāprabhujī's hand. So this antaḥkaraṇa is not purified. Still, there is a risk. There was one man, and he went to get gold in some other countries. And he was smuggled, and his son was with him. So the man took about 30 to 40 kilos of gold. And in the night, through the forest, going, going. And then he said to his son, "My son, now you take a little bit. I'm tired, but take care." It's gold. Take care, it's very dangerous. He's in a very dangerous forest. So what he did while walking in a very dark forest, and there was a very deep water well, so 40 kilos of gold the son threw it in the well, and the father said, "Walk quickly, it's dangerous." And he said, "Father, dangerous? Not anymore here." He said, "Yes, my child." Quickly, oh, you are good. You are walking very nice. It's very dangerous. It's a fear, danger and fear all are behind. Oh, good, my son, you are brave, but still, let's go. It is dangerous. Morning, they reach their house, and the father said, "40 kilos gold." He said, "Where is that?" Father, you said it is dangerous, so I threw it in the water well. Oh my God! I was trying for so long, struggling with all my work, all my efforts—you lost it. He said, "Yes, father. Now, no more dangers." So similarly, we have within ourselves this fear, and that fear makes us more fearful. And when you are a guilty one, then you have fear. Then we try to put on others, and others will not give you any more than your God back will somewhere. So in the Holy Rāmāyaṇa it is said, it is said, dharma, dhīraja, mitra, or nārī—these are the four. There are four good friends; they help you. But are they all real or not? Dharma, if it is your real dharma, then it will protect you. Otherwise, dharma will not protect you. Dhīraja, when someone shouts at you, then you should be more peaceful. So that means that you are the winner. Otherwise, like a dog, one house dog muggling, another one, this one, other one. It is a whole night, what melodies! Then three and four dogs, five dogs. If you don't know, then come to VEP in Hungary. Whole night, the dogs have concert. Dharam Dhīraja Mitra, your friend is your some friend? Can you trust your friend? Or when a friend is in a dangerous situation, your friend will run away. And Nari, your wife, it means your husband too. When you got married, in the church or somewhere, or in the temples, you gave your word: "I will be thine. I will be for you in every situation. I will be with you." And the other partner will say the same thing. You promised. And after a few years, you are like an enemy. And your husband is in the hospital. The wife doesn't even go there to say, "How are you?" Or the wife is in the hospital; she is pregnant, had birth in the child with the hospital. There was a complication; the husband didn't come. She was crying. She said, "My husband said to me, 'In a critical situation, I will be with you.'" Where are you? So you need your, those words which you give to someone, it's very good, very good. But in a critical situation, you will go away. Police will come. Do you need this person? No, I don't know. But they said it was this and that. Oh yeah, someone by chance just crossed it. So, how are they like that? What kind of people are like that? We said when you go to the funeral of your good friend, husband, or wife, your friends go also for the funeral. When the dead body will tell you, "My friend, lie down beside me," yes, in the grave, "Lie down, my friend," here they will say, "No, nobody will go for the funeral." So, in the funeral, you are not going to burn your body together with the person, therefore, you are alone. You are alone towards that truth. In your critical situation, then you know who is your good friend. And beside this, our antaḥkaraṇa—manas, buddhi, citta, ahaṁkāra—they are sitting within us. And there are two: our inner and two outer. So, how can we recognize that truth? And that's why the problem is everywhere. Even though we are human, we will suffer. So every soul is pure, but it is coated by negative qualities. And we are getting quality from others to whom you touch. What kind of energy are you getting? Now it's developing in this world that we are always saying, "Oh yes, goodbye, hello." But it is always said like this. It means you and me, we are one in the heart. The system, it was even maybe still in England. For example, the elderly person or woman. Don't go and shake hands. You can just go like that. Then this lady, if she wants, she will say, "How do you do?" Then you will dare to put your hand and say, "How do you do?" How do you do? How do you do? How are you? How are you? But do not immediately go and hold it. And they are thinking so much, oh my God. You know, there is some man like ours, who is here like our Hanumān Purī, bodyguard. He takes his hand and says, "Yes, Swamiji, my whole hand is going like this." Or some minister is strong. And he says like this, and my whole teeth are going like this. A keď mi taký silák potrasie rukou, tak celá moja sánka behá hore-dolu. This means that person is not educated. To znamená, že ten člověk nemá sociální výchovu. We need social education. And we need this social, societal education. And social education that that person will swallow within oneself will not put out. And that will give out with a positive answer. And now, in America again, beginning a new system, you say, "Good morning." You go to the shop in America, go into any shop, any office, you say, "Thank you." And they will say, "I am used to now in Czechoslovakian tradition, and the Spanish tradition, and Mexican tradition, and in the, how do you call it, Georgia?" When I come, land at the airport, everybody comes out with flowers. I said, "Okay, thank you." But before I said thank you, other ones came, and they are making photos and come to India. But of course Indians understand, because there is a tradition. They mean not bad, they do not make bad, they mean great, they mean they respect their love, brother, mother, father, sister, neighbors, friends, you know, that's it. So this is a social education. And if you will not say nothing, like you are coming to a funeral, you are standing. Yes, so this is, so we should know deśa and kāla, situation and the place, where and how. So the antaḥkaraṇa has to be purified. And if someone has done one thing good for you, that seed has gone in your antaḥkaraṇa. It will be with you lifelong. In this country, there was a tradition. They said, "When guests come, they give them salt and bread." Which have hot, hot, hot. So, they are saying, "Good, good." And we say in India also, in whose house you ate the salt, you should never do anything negative to this person. Where has this tradition gone? You see, a very sharp dog is trained, but if once you let your dog lick your hand, he will not bite you, and he will not be your enemy. A little doggy, maybe it's only a few days old, will lick your hand, and the same dog after 12 years will not forget you and will be, how to say, thankful. You will know that this was mine, who was nice and gave me the hand as a friendship. So if we have done something good, it's forever. But what we did, what we are doing, we put the corn to get a chicken in and catch the chicken and kill it. And that kind of culture has developed now in the world. So that's why the animals do not trust humans. Because in their antakaraṇa there is no good quality. Therefore, Satyam Śivam Sundaram: Satya is the truth. Śivam is that consciousness. Sundaram, that beauty. Satyam, Śivam, Sundaram. Satyam, Śiva, ... Sundaram.... Sat, Sat... Sat Sat... ...