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I am the whole as peace is revealed. I am the Saccidānanda-Svarūpa, Brahman. I am nothing—this unreality, this karpaṭ, or striving karpaṭ. This is how an enlightened one thinks. I am Nirvikāra. I am free from all these diseases. I am nothing—this body, this mind, these emotions. I am nothing of that. I am free from suffering. I am free from sadness. I am free from misfortune. I am nothing of that. 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. Knowledge is the answer to solve all problems. If we can realize true knowledge, then we understand both: we understand that we have problems, or that we are stuck in a problem, not as the Ātman, but as the body, as the mind, as the soul, and so on. These problems can be healed or resolved because one develops thoughts differently. To hold onto 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 Austrians, which is no problem here, everything is okay. But for example, in India, nothing is okay. Or in the culture of Pakistan or the Middle East or among Muslims, there is a strict upbringing, which is quite different. And Christian is entirely 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, for God's sake, this is the honor of my family. So we are stuck somewhere in these cultural problems. That can be our pride; it can be various things. So, getting along is only one path: knowledge. How long will you exist here? Nothing long. You get on the tram or the bus—heat, warm, very summer, people are very crowded, all standing, sweating and smelling various scents. It can be garlic, it can be beer, it can be meat; one sweats very heavily. Some people have a very sensitive 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. It stinks. For some, it stinks; for others, it does not. For some, it is not disturbing enough, and for others, it is disturbing enough. At first, we had gone to Yugoslavia; some Austrians said there is something so good in the Ölmüll cheese, and you should bring Ölmüll cheese. And there I was in the oil cheese market, where I bought a kilo of cheese and packed it into my suitcase. And at the border, they asked, "What do you have?" I said, my personal matters. You pack your bags, I pack my bags too. And he says, close them immediately. 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 agrabattī scent is the best for us. We enter a room, light a candle and agrabattī, thereby purifying the atmosphere and the air. But for some people, it is unbearable. Many people who live near the āśrama close their windows because the fragrance wafts inside. We have a problem in the Salzburg Ashram. There is someone living upstairs in the Ashram who constantly screams and complains about the smell. Is there anyone from Salzburg here? Is that correct? That is so. And for us, oh how beautiful it is. It is also with feeling, with many thoughts, that the training takes place. 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 contemplates what Ācārya says. I am only saying what he said, that is all. I am only recounting what the Ācārya says. Right? I did not yet know the Ācārya. He did not yet know. And so on, the next one says the śloka. I am Nirguṇa. Nirguṇa and Nirguṇa. Guṇa means, what is Guṇa? There is no Guṇa, there is Guṇa. So I have no qualities. So these are the qualities of being free. Well, Joganand? There are many types of juices. And one of them is a passion in various directions. One eats the oil-mill cheese with passion. And one simply cannot bear it. Or endure it? And so it is with qualities as well. All these qualities are merely the perception of this phenomenon in which you exist. When you dissolve your phenomenon, you become one and you are no longer that quality. So Guṇa, not Guno. So I am without Guṇas or I am formless. If that is not a form at all, then it does not take on any form either. A fragrance in the space, but space is space. The fragrance exists independently, separately. The space has given room only to him. One day the fragrance will fade, but the space will remain. So Nirguṇa means two. One is the quality that has no more qualities, free from all qualities or the formless. Thus, 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 has no Kriyā. Do you understand? The body, the body. The body is a Saguṇa. In the Saguṇa form, it is a form. And the body can do something. Thoughts, feelings, speech, understanding—all bound to the body. But the Nirguṇa, who 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 the one, your body, your mind, that does the deed. And that is the question: how do we get there. There remains absolutely nothing beyond this. 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 both tormented and delighted. 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'haṃ, Śivo'haṃ. Ānando'haṃ, Ānando'haṃ. Brahmanandam. Brahmanandam. So Brahma Ānanda means, Brahma is the Supreme, Ānanda is bliss. The highest bliss is always then, that is this. So Nirguṇa, Niṣkriya, Nitya, and I am the Eternal. Nitya is everlasting, without change, there is no change. Every day is the same beauty. Every day is beautiful. Then there is no longer any obligation, no other at all. It is only Brahman. The Brahman. There are no desires there, no activity, no suffering, no affliction. That is nothing at all. Ānanda. And this state is indescribable when one can enter into it. As long as we live in this body, we look there from time to time, okay? And let us return once again. And let us look from time to time, because Kriyānuṣṭhāna, when we perform Anuṣṭhāna, when you truly engage in Bhakti meditation—there are some Bhakti meditations, Anāhata-Cakra, right? The Anāhata-Cakra meditation is a very beautiful meditation. When you immerse yourself there, then you are in Brahman. And when you are a 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, nothing and no one can bind me. Therefore, I do not need Mukti, no Mokṣa. Because the Ātman 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, again, is entanglement. And then you are no longer free at all. In your mind, in your thoughts, in your glance, 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 costly. So, nirguṇa niṣkriya nitya. I am formless. I am not at all the doer who performs any action. Free from all duties, any actions. And Nitya: Everlasting. Nitya Mukta, eternally I am liberated. I am in freedom. Who says bound? Nothing is bound. Cidānanda Rūpa, Śivo'haṃ, Śivo'haṃ. After all this, finally, Ācārya, the Śaṅkarācārya composed these beautiful bhajans. Cidānanda Rūpa, Śivo'haṃ, Śivo'haṃ. I am the Cidānanda Rūpa, Śivo'haṃ, Śivo'haṃ. Yes, finally, he says once again. If that is, then come into this Nirmal, Niscala, Ananta, Śuddho'haṃ, Ajāro Amaraha, Nāma Devo, Yasadrūpo, Jñānam, Jñānam Itucyate, Budhe, Nirmalo, Nirmal. What is Nirmal? I know you all already. What is Nirmal? What? Reinhard? Reinhard. A Reinhard. That could be. Nirmal 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. Niscala. What is Niscala? Motionless. Acala. Acala or Niscala? Motionless. 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 boundary of tolerance. But when there are no more boundaries there, no more teachings that everything is in unity, then nothing moves anymore. 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, every woman. Then you need to get a jug, 10 liters or 15 liters of water. The pitcher, when it is completely full and you carry it, there is no movement inside. And when it is halfway, he begins to move it until it is completely stirred, and then the waves rise so high that it pours into the head, and all the water flows out. The pot is never full, it is always half; the water pot, the full water pot, never overflows. So bara so jabke nei, the one who is completely full, perfect, has no more movement. While it is half, it has some movement, it is empty, half. And it is also said that half-knowledge makes one emptier. Little knowledge makes one emptier. A beautiful, large Trabant, barely heard when passing by. But when a small moped rides by, it pierces through the ears. A beautiful, large motor engine running very quietly, you hardly notice that a car has passed by. Little knowledge makes noise. That is why Pūrṇa. When one is in Pūrṇa, in completeness, then there is no emotional movement. There is no conflict there, there is no moodiness. We have many people who are always in good spirits. One day like this, the next day like that. They call it mood. And the mood causes many problems. So perfection means it is full. Complete. There are no more movements. Niscala. Niscala without fear. Without fear, without any ulterior motives. You are completely one. Avicala. Avicala, Nicala, Acala. These all have the same meanings. Your ātman is Nicala. Your ātman is eternally Nicala. You are inwardly not what you think. You are not inwardly the one you think you are, the one who suffers. He is not the one who is reborn. He will not die in that way. You are nothing of that. Śaṅkarācārya said, everything you identify with as yourself is false. Give up false thoughts. That is an illusion. And imagination is always a problem. You are the true Self, your Self. What do you have to fear? Nothing at all. You are the knowledge. But if you still have fear, if you are nervous about the exams or about studying or about someone or this and that, that is your inner weakness, your psychological weakness. Why? Because you do not think of your true Self. You are far away from your true Self. So come closer, more and more to your true Self, and everything will succeed for you. It is not said, "I am the body," but "I am the knowledge in the form of consciousness." And so, I am the Nirmal, pure, niscala, immovable, infinite. Oh, how beautiful, that is also ananta. Ananta means unchanging ananta. There is no end. Endless, pure, immovable, eternal, formless, without qualities, and infinite. Bliss, Sat-Cit-Ānanda, eternal, I am that. That is an Ātman. We are meant to have these experiences. 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 you help me realize? And then Śaṅkarācārya further said, Jñāna Upadeśa. After these stories, Śaṅkarācārya begins to preach to the students again. Firstly, he explained what Jñāna is, what Viveka is, what Asatya is, what Kārpya is, and all of that. And now he continues to give 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. Up- 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 mind is peaceful, the person is peaceful—what use is all this to a fool who is empty of self and beyond the body, O Karośibhi? Oh, the Gōṇam Master speaks so directly. My God, he speaks so directly. He immediately says, you ignorant one or fool. My God, this is... Oh, you fool, you know that within your body the Puruṣa, the Beautiful, the Ātman exists. What is also said in the Śāstras, your Ātman. Comfort the helpless one, you who still suffer and always think such things? Do not think like that. And I don’t want to say more, because everything will open next weekend. That’s as far as 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. These are the other four Puruṣārthas. Dharma, Artha, Kāma, Mokṣa. These are the four Puruṣārthas. So, we are to continue with the 4 Puruṣārthas. But according to Dharma, through Dharma, through duty, you should perform your Karma. What duty, what dharma? For this body and for the life that has been given to us, the instrument, to do something. What to do? To overcome all this and attain consciousness, the highest consciousness.