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Sam dṛṣṭi, equal vision. Ātmā so paramātmā—the universe and all creatures are my own Ātmā. Sam dṛṣṭi is equal vision. All creatures, Ātmā and Paramātmā, are all the light of God. They represent God, and therefore, they are all myself. Thus, the great saints, the great Ṛṣis like Dīcī Ṛṣi, said: "Do not do to others what you do not like to be done to you." The same is said in the Mahābhārata, and the same is repeated in the Bible. This is why the great Dīcī Ṛṣi declared that if you would not want something done to you, do not do it to others. Sam dṛṣṭi means to look upon everything with the same eyes, for all beings in the universe exist in my own state. There are those who have siddhis but do not demonstrate them. Naturally, such powers manifest through the presence of a great saint, but not through showing off or performance, because for a yogī, siddhi is a great māyā. Those who possess siddhis but do not display them—of course, these phenomena occur in their presence. Yet siddhi is not for demonstration. There is the sādhaka bhāva: even if one is a very great and holy saint, one still feels and says, "No, no, I am just small. I am only a student, I am only a spirit." What greatness is theirs! "Baḍā baḍā inhāṁ kare, baḍā na bole"—a great person never speaks about how great one is. Like a diamond never proclaims, "I am a diamond, and my value is $20,000." No. We say it is worth $50,000, but the diamond does not speak. We know it is a diamond. A true sādhaka, a great yogī, never praises himself, declaring he is a teacher—just as a demon does not praise himself for being a demon. What do we say about him? Is this demon worth $50,000? The demon never praises himself. Sādhanā is constant praying and practicing. Sādhanā means constant practice and prayer. If we believe, for example, that Jesus was the complete Incarnation, then where was the need for Him to pray? Yet He prayed. Through sādhanā, you achieve purification: purification of body, purification of mind, purification of consciousness, purification of antaḥkaraṇa. Sādhanā is abhyāsa—practice, practice, practice. Never think, "Now I have reached everything. Here is the mālā; I don't want anything; I am self-realized." From that point, you are going down. That is it. Therefore, the definition of a saint is very great. To have a meeting with them, to keep their company, is rare in this world. And to hear from their mouth something about God and His spirituality—Harikathā, the glory of God—is precious. Otherwise, as it is said, wife, children, and money, sinners can also have those. That is not something extra or holy; that is not extraordinary. It is not special. So, you are the great one. You are all saints here now. How fortunate I am that I have you all. We should see saintliness in others, not in ourselves. That is it. Always try to see God first in others. If you see God in others, then you can see Him in you. If you cannot see Him in others, you definitely cannot see Him in you. Therefore, God gave us two eyes. One kind of eye is for looking outside, so you see God in all. The second eye, the inner eye, allows you to see God inside as well. In this hectic world, you found the time to come here. You are a fortunate one, a lucky one. This is recreation for your body, mind, and consciousness. It is information for your soul. It is liberation for your soul to realize the Ātmā. As long as the soul is there, you are an individual. When you attain ātmā jñāna, then the soul will dissolve, and you will be only Ātmā. The soul exists as long as there is individual quality. In this wonderful world, you have decided to be here now—to come here to recreate, to renew your body and mind, to purify it, and to recognize Ātmā. I have given you an example many times. For instance, this glass of water is very clean and transparent. Nothing is inside to be seen; nothing is visible except the liquid. But someone, before giving me the water, put ten grams of salt inside and mixed it. The salt, in solid form, changed into liquid form. I do not see the salt; you also do not see it. But now I will drink, and my taste tells me there is salt inside. What does this mean? It means the salt changed its form but did not change its guṇa, its quality. The dharma, the guṇa of salt, is saltiness. As long as the saltiness exists, the salt is inside, informing us of its presence. But when the salt gives up its saltiness, then I will say, "Very good water, very pure." So Jīvātmā is a mixture of Ātmā and Anātmā. The jīvātmā, the soul, is the individual identity. Through good karma, that jīva, that individual, may go to heaven, or Vaikuṇṭha, or Svarga. Yes. But after enjoying all the good karmas, you must again come back to the chaurāsī, meaning to this cycle of birth and death. Because heaven is limited. Where heaven ends, maybe hell begins. And where hell ends, heaven begins. Therefore, the yogī says, "No, I do not want heaven. I want mokṣa." Brahmalīṇa—one with Brahman, one without a second. Ananta—and this individual becomes one with that Ananta. For that, we need to be careful with our diet. Dr. Gotari spoke beautifully about diet yesterday. I hope he will speak again. Our company, the saṅgha, matters. "Jaisā khāye anna, vaisā rahe mana"—as is the nourishment you eat, so will be your mind. "Jaisā kare saṅga, vaisā lāge raṅga"—as is the company you keep, so will be the color you take on. Habits form. If you are with people who take drugs, you will also begin to take them. If you are with alcoholics, they will make you alcoholic also. And if you are with me, I will make you a sādhu. You see? As you drink water, you drink from water. What kind of liquid you drink, so you will speak. If you drink one litre of milk or nice water, you will speak very calmly and peacefully. If you drink one litre of vodka, then I do not know what you will talk about. If you drink one litre of milk or water, you will speak clearly, intelligently, and cleanly. But what will you say if you drink one litre of vodka? I do not know. Then there is the guidance of the Guru. The first Guru is mother, the second is father, the third is friend, the fourth is the school teacher, the fifth is the religious teacher or priest, and the sixth is your spiritual Satguru. The seventh is you yourself. The first guru is your mother, the second guru is your father, the third guru is your close friend, the fourth guru is your school teacher, the fifth guru is your priest, the sixth guru is your spiritual guru, and the seventh guru is your own Self. When you meet the Satguru, how do you feel and what happens?