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When we are born, and as soon as we develop some intellect as a child—and a child possesses a very good memory—we experience different levels of life. When we are inwardly awake, we know what we are, what we did, and what we are doing. This is the same inquiry I have always cited 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 was reminded of some prophet from a monastery, perhaps a Greek prophet from many centuries ago, who spoke of what I have been saying for 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 water cannot destroy you. Chidānanda rūpa, śivo’ham, śivo’ham. I am that sat-chit-ānanda. Sat means the truth. Chitta is our inner self. And ānanda is the joy. Now, sat, chitta, ānanda. So sat is not merely this worldly truth of "I did it," "No, I did it," or "In my yard, this, etc." Sat is like the sky. That sky is the truth. We can see the bullets in the sky. And then we look through a magnifying glass. Do you see a hole in the sky? We throw a stone in the sky; that stone will fall on our head. The sky remains uninjured. So, out of ignorance or mistake, we claim, "I am good. You are not good. They are not good." This is called ignorance. Ultimately, we will all come to the same grave. We have one walking stick 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 soap bubbles made with water. We blow them, and how long do they last? If you try to touch one, it bursts. It is temporary. "I am good, or he is good. They are not good." One who talks about oneself and others in this way is not good. There is ignorance. Neither you are right, nor am I. Your right, your truth, and my truth will be judged when we possess ātmā jñāna. Who are we to judge someone? There is Dharmarāja, the divine justice; he will judge our karmas, that’s it. So satya, brahma satya, jagat mithyā. This world, what we have, this earth is also not permanent. It is said it was once connected, 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 away, yet still touching the Indian Ocean from Western Australia. For example, scientists have proven that the genes of the Australian aborigines come from India. So how did these Indians come from there to here? At that time, they were closer, going for fishing and leaving, and slowly, slowly they separated. And it will continue to change. There was a time our whole globe, Earth, was under water. The first one who brought our globe, our Earth, up out of the ocean was 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. There are 24 incarnations. Every time changes. And now, change is happening in our life too. Who is here so old, perhaps 90 years? Maybe two or three are above 90, and how many things have changed here? So, what is changing is not reality, and what is not changing is the reality. Therefore, it is said that what is visible, touchable, is not reality. And what is not anything visible is reality. There is a science and a jñāna that come together. The ātmājñānī, the one who has become one with Brahman, has no duality. They only feel discomfort because they still have a body. Therefore, the truth is that which is everlasting. Believe it or not, it does not change anything. It is like that sky. We can send rockets into this sky, coming to a few planets somewhere, but this is nothing for that yogī who was incarnated as God’s incarnation. He asked the king, "I want just three steps." The king said, "Okay." So he put one step on the whole earth, the second on the whole sky, and for the third, he said, "My dear king, where can I put my foot? Everything is mine." So the king said, "I have nowhere anymore." Then the yogī 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 take 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? Within us, we have the four actions, and these four are functioning in us. That’s called antaḥkaraṇa. Antaḥkaraṇa means within ourselves, our action. There are different kinds of actions: physical action, mental action, verbal action, thinking action, etc. Through that we commit sin. So, what is said? When our antaḥkaraṇa is not purified, and you think that you are great, that you are a great yogī, and so on. Manas, buddhi, citta, and ahaṁkāra: these are the four. Manas is mind, buddhi is intellect, citta is our awareness, and ahaṁkāra is our ego. If we can purify these, then we are liberated. Otherwise, in the Holy Rāmāyaṇa, it is said—the Holy Rāmāyaṇa is written about God Rāma. God Rāma’s incarnation was 153,000 years ago. And before Rāma’s incarnation, a great ṛṣi named Bālmīki Ṛṣi, or Vālmīki Ṛṣi, wrote this biography of God Rāma in the Sanskrit language: what happens, when it happens, in which yuga it happened, and with whom. Like coming, coming, coming to that King Daśaratha, because that Rāma would have to go through his actions. It is written in detail for every day what would 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, future, and past, is gone. Don’t cry for the past. Don’t run behind to get your past. The past is gone. When one dies from the physical body, then this flame, like the soul, goes out of the body at such high speed. The high speed is like your vision: you open your eyes and you see the Tatra mountain, sitting here about 500 kilometers away, but with very clear vision—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, it is 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, even a little ant has the same soul as the elephant has. It’s not a quantity, it’s a quality. A 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. Every soul is coated by karma. Like we have here a chocolate for children; they are always giving it to me. It’s coated with a little chocolate, and inside is something from the yogurt. So every soul is coated by what is called destiny. The soul is pure, but coated by that destiny. And that destiny is what we are creating. And so, someone said that, which a few days ago I read, 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, manas, 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 who went to get gold in some other countries. He was smuggled, and his son was with him. The man took about 30 to 40 kilos of gold. And in the night, they were going through the forest. 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. They were in a very dangerous forest. So what did he do while walking in a very dark forest? There was a very deep water well. The son threw the 40 kilos of gold in the well. The father said, "Walk quickly, it’s dangerous." And the son 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." In the morning, they reached their house. The father said, "The 40 kilos of gold." He said, "Where is that?" The son said, "Father, you said it is dangerous, so I threw it in the water well." The father cried, "Oh my God! I was trying for so long, struggling with all my work, all my efforts—you lost it." The son 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 it on others, and others will not give you any more than your God back will somewhere. So in the Holy Rāmāyaṇa 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, it is like dogs. One house dog barking, another one, this one, the 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 a concert. Dharma, Dhīraja, Mitra—your friend, is he your true friend? Can you trust your friend? Or when a friend is in a dangerous situation, your friend will run away. And Nārī, 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 said 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 those words which you give to someone. It’s very good, very good. But in a critical situation, you will go away. The 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. If the dead body could 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, with an 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," and 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. This means that person is not educated. We need social education. And we need this social, societal education. And social education is that which a person will swallow within oneself and will not put out negatively, but 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 mean 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 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 antaḥkaraṇa 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. Satyam, Śiva, Sundaram.... Sat, Sat... Sat Sat... Sat Sat... Sat Sat... Sat Sat...