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Again, it reminds me of many, many things. I remember many things. These trees under which we are sitting keep the memory of how divine the minutes or days we had here were, in all those holy… Scriptures and the telling of the ṛṣis were all created under the trees. Enlightenment took place under the trees. You know, the Lord Buddha had enlightenment under the banyan tree. That tree is still there. And at that time, that tree was very, very old. And now it’s older than that time, so those trees, those forests are the witnesses of the Holy Saints. Here we had a peace conference. Here we had the Rāmāyaṇa. Here we had lectures about Patañjali, so many things you heard. Now it depends how much you have preserved in you. These trees remained faithfully. Harmoniously. U skladu. Harmonikusan. Facing all kinds of weather. Similarly, the human, or this life, is also a tree. In the 15th chapter of the Bhagavad Gītā, Lord Kṛṣṇa talks about two trees. One tree which has roots down in the earth, and another tree which has roots up. And that is the human tree. The roots are in the brain, and the branches, which go down, are the limbs. Beautifully compared, the human life with the teachings of the Vedas. The Vedas don’t speak about a personal God. The Vedas speak only about one God, the Parameśvara, the Almighty, the Immortal, the Omniscient and Omnipresent, the All-Present and All-Knowing, the Supreme Bliss, the Highest Blessing. That God is in every atom. God is in every living being. So there is one God, and that is the universal one. And the entire universe is governed by that Divine Principle. And, from time to time, it is He who manifests. Or he speaks through particular incarnations. There are two words: one is birth, and the second is incarnation. There are two types of incarnation. One is born, and the other is incarnated. Incarnation is more used in spirituality. Birth is used for all other beings. But in reality, it is the same. The difference is this: that other creatures, including humans, are born according to their destiny, or karma. Let’s be called reincarnation or rebirth. So it’s the same thing again. Reincarnation. Kṛṣṇa has said very clearly, I think, in the 4th chapter to Arjuna, "From time to time, I manifest myself through my yoga māyā, to protect the dharma, azért, hogy a dharmát…" To protect it, dharma is the right-house-ness. Dharma is the justice. Dharma is the justice, and to free them from adharma, sin, the negative power of injustice, and from injustice. "From time to time, I manifest myself," He said. "Not even a blade of grass or a tree leaf can move without my divine will." Everything in this universe and on this planet, visible and invisible, movable and unmovable, all are there by that divine will, and no one can influence or change that divine will. With some human powers, with your political power, social power, material power, or your intellectual power, the entire world can try together, but that universal dharma is satya, truth, and no one, no one can vanquish or dissolve the satya. But only the bhaktas, only the saints, through surrender and through love, they can change. So love is the strongest tool to change adharma into dharma, to accept. To forgive your or our bad karmas. So that we can accept and change our karmas.