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After so many stories, we have spoken before about what knowledge looks like. What is knowledge? We always talk about knowledge; what does knowledge look like? Does knowledge have a measure? Does knowledge have weight? Is knowledge connected with time? Does knowledge have form? What is the nature of knowledge? For example, if we have no knowledge of driving a car, then we practice for several weeks or months, and afterwards we have the knowledge that we can now drive a car. What has changed in your physical condition? Do you have more weight now or less weight? Have you become taller or shorter? What is happening now in your consciousness that you can suddenly drive? And so knowledge, when one realizes knowledge, then your material body, your existence, according to nature, always remains thus. The body has its Dharma: to be born, to grow, and to die. These are the three Dharmas of the body: being born, growing, and dying. And that we otherwise accept. That is Dharma, that is Nature. But knowledge does not end like that. Knowledge is something entirely different. Certainly, knowledge has a beginning where our ignorance ends, where we ascend into knowledge. Our knowledge also grows. More and more you know, you are becoming wiser and wiser. But your knowledge changes nothing. It is unchanging, unless one loses their memory, unless one falls ill, unless something happens to the body, but knowledge is always present. And knowledge cannot be compared to the body. And so Śaṅkarācārya said before, nirmala, I am nirmal, pure. There is no impurity; knowledge is always pure. Nirmala nityala, nityala, immovable, knowledge is immovable. It is pure, immovable; here it always means to be present. Niccello anantaha and anantaha, anta means end, boundary, ananta means endless. Knowledge is pure, knowledge is immovable, and knowledge is endless. nirmala nityala ananta śuddho'ham. And therefore, I am completely pure śuddha, śuddha and aśuddha, nirmala and mala. I am purely the knowledge, the Ātman. Ātman itself is knowledge. Ātman is pure, immovable, unlimited, without beginning, end, or middle. And that is I, the pure consciousness. I am pure, imperishable, and immortal. I am this Śuddhātman, the pure Ātman. Ajaro amaraha. I am unborn. And amara is immortal, deathless. Ātman is unborn, immortal, pure, unlimited, immovable, clarity. This is the Ātman. And therefore I can say that I am not this body, this form, this form that stands before me in the mirrors, what I can touch, what I can feel, what I can measure, weigh, everything. This body has a birth, and this body undergoes change. This body is flexible; change means movement. This body is limited and mortal; it will die. Do not compare your ātman with this matter, with this body. nāhaṁ deho yeṣadrūpo jñānaṁ ittyuccate buddhe. And so the knower, the Jñānī, who declares, who says, I am the Ātman and nothing that is the body. Buddha, Buddha means Buddha, it is his intellect, his treasury of knowledge, the knower, the wise one is the Buddha. Jñānapradeśa, and so now comes Jñānapradeśa. Or nar or the ignorant one. In this body, which you call the human body, Puruṣa, in this body dwells or is the Śāśvata, the Ātman, the eternal Ātman within your body. Although this body, your Ātman, is inside, why do you say that it is a śūnya rūpa, that there is nothing at all? There are some people who say there is no soul, that it is nothing, that it is dead, is dead and finished. So this body contains nothing inside; it is all empty spaces, wherever you look, cavities and so on. No, within this body is the beautiful, immortal, divine Self-ātman, pure, eternal, unchanging, immortal. How is it that you do not recognize this breath, or that you have realized or accepted nothing, and you bind yourself only to the body? If you do that, then you are truly an ignorant person or a nār. You are the police. Bhavadṛśe, oh you ignorant one, know this: just as you are ignorant, such people have great difficulty perceiving reality. To realize Reality is a great, arduous task. Because you think like that, you cannot possess this knowledge if you think that way. Either you overcome that and enter into your breath, or you remain in this body. So do not compare anything, your breath and your body in unity. If you compare your body and your Self, then there is no greater error than what you currently have. And thus, comparison brings ignorance and sorrow. Do not compare. Do not compare your body with mine. Under no circumstances should you say, I am this. It is my body, but I am a breather. Those who stand above the body, the meditator, have difficulty realizing this. And therefore listen, listen to your inner Self, the Ātman. Whatever is said in the scriptures, listen to it and focus on your breath there. How long will you keep your body? How long will you keep your body healthy? You can try thousands of things. Every second your body grows older. Every day your body grows older. Every year is a lost year for your body. It grows old and older. Accept that and do not waste time. Take your time. Breathe pain, breathe center. Think, who am I? I am a breather, breathe to center. How could I be an ordinary man? I am, I am the Śabda, Nāda, sound, resonance. I am the Ātman, known in Śabda as sound. Nāda rūpa paro brahma, I am this Śabda, Sound, Oṁ. Oṁ is Ātman, Ātman is Oṁ. Everything comes from above, everything exists in above, and everything ends in above. Sound, tone. Tone is the breath. When we speak, when this sound radiates from our body, that is the vibration, the sound of the breath. It is a breath that rings, speaks, or vibrates. And when the breath is no longer bound to the body in the breath, then the sound is no longer there. The sound is gone. If there is a crack in a vase, then there is no sound anymore. It sounds broken. The sound binds. And so He says, those who know this word, this sound, they are my relatives. Nothing is my physical, bodily kinship. This is only transient. It is bound by time. In every life, we have had a father and a mother. In every life, we have had siblings. In every life, you have had a man or a woman, but you have not yet had this knowledge. This knowledge, the Brahm, the master of Gurudev, that you receive, is unique. And if you still have doubts in this transformation and compare yourself again with other things, then there is no one more ignorant or closer than yourself. I am, I am known as the sound, I am known as the resonance, I, only unity, pure Sattā, and I am immovable within myself. There is no motion. There are no emotions. There are no changes. There is no despair. There is no comparison. Nothing and no thing can be compared to the Self. And when you begin to compare, then you are separated from the breath. And of course, there is plenty to compare in the material world. And therefore there is enough trouble, and therefore there is enough suffering, and there is enough sadness and states of inner misery. So it is here, and over everything. Stūlastva ektam prāṇaḥ prāptakathaṁ syād ekaḥ pumān aham, and therefore I am this Ātman, the Śabda, I alone, this Ātman. That means, this Ātman is not a bundle of many qualities. Everything else has qualities, attributes, guṇas, many, many other functions. But the Ātman is pure and unique. There are no two qualities in the Ātman. It is only one, unity, Ekatā. One should strive to be Ekatā. The name alone is not enough. Ekatā means unity. There is nothing more than that. But the vṛttis are like a monkey, jumping from one window to another window. And it is said that a monkey is naturally very restless. And now a scorpion comes and stings afterwards. And the monkey becomes a thousand times more restless, jumping back and forth. And this scorpion is a vṛtti. What is a vṛtti? A thought. And suddenly a thought arises, and then this thought searches for something and compares something. I do not have that, but I want to have it. Then the search begins and you find something and believe, now I have found it, but then suddenly you become dissatisfied and compare it with something else and with your own feelings. I am also not very satisfied, and then the search begins again. Therefore, Śaṅkarācārya said that the Ātman cannot be compared to anything. Ātman has no bundle of qualities. Ātman is Ātman. Truth is truth. Fire is fire. No matter in what form. Water is water. No matter in which form. The light is light. Candle light, oil lamp, or sunlight. Light is light. And so Ātman is Ātman. And this body, which has much power, emotions, many states, many feelings, many qualities, attributes. This body is a bundle of many desires, qualities, emotions, and so on. Therefore, Śaṅkarācārya said, how can it be that the body, matter, and breath are one? How can you compare that which is one? It is not one; it is a difference. And thus recognize unity, non-dualism. And Non-Dualism means, recognize the unity as Ātman. See no difference in Ātman. Difference and suffering and knowledge and pain exist only in your physical planes. And the physical level is naturally not at all obvious; it has its own distinct quality. The body is called the Seer, the Witness. You are a witness to that which is called the Ātman. You are the witness of that, of the body. You see, body and breath cannot be one. And so it is, you are the knower or you are the witness. And that it is so clear that the body and breath cannot be one. You always say, and it is true, it is my body. As soon as you say that it is my body, Śaṅkarācārya says, it is quite clear. It is very, very clear that you are not that. That is your body. And therefore, do not suffer, do not be sad about the condition of your body. Young or old, healthy or ill, tall or short, overweight or underweight. It is the body, let it be. Give it peace. That is it, but it is not easy. Unfortunately, it is not easy. As long as we live, we will give up nothing. No matter, Saṅkrānti, who says who is who. Right after the lecture, we begin to think and do something different. Nothing is simple. On the other hand, it is advisable that we take care of our body, to possess our body, because this body is a very valuable tool for us. And this body, human existence with a healthy body and a healthy mind or consciousness, is very important for the whole world, very important for everyone. Your existence is more valuable and important to others than to yourself. Others need you more than you need yourself. Your body, because you work, your healthy, sacred spirit within your body, which acts in this world, is very significant. But do not compare yourself to being this body. The moment you think about your body, you become sad. Either you will have ego. Either you have ego or you are sad. Because 30 years ago your body was completely different than it is now. Why are you sad now, because you compare your body with how it was 30 years ago? And it cannot be the same as it was 30 years ago. Isn't that right? This is that. And that is this. So, therefore Śaṅkarācārya said again, so tell me then, how can this body be Puruṣa? Puruṣa is a general term; it has multiple meanings. Puruṣa means masculine. Puruṣa here now means Ātman. The ātman has no attributes. It is neither feminine nor masculine. The differences exist only in the body. Ātman is different. And therefore Śaṅkarācārya said, this body cannot be Puruṣa. Puruṣa is Ātman. And it is perfect. There, for Ātman, there is no mother and no father. For Ātman, there is no age, young or old. Ātman has no beginning and no end. Ātman is neither sick nor healthy. It stands above this dualism. Ātman is simply bliss, Ānanda. An absolute state where you continuously have a beautiful feeling, without change. Then you are in this breath, Ātmalīn. When you meditate, what people say, oh, he is truly so deeply meditative, is completely Ātmalīn. Has become one with itself. You see that when you meditate. And if you don’t see it, then I can tell you how. Look at the eyebrow center of this person. Then either the center of the eyebrows contracts, tightens, or moves. Every small vṛtti causes a movement in your eyebrow center. And when you lean on the breath, when you are one with your breath, then it is a state of Samādhi. Breath surrender also means that when you give up your body, you then let it be like that above as well. Death, physical death, the breath line, you are united in Ātman. A word that says, "A breath line hoge," is already dead, dead and has entered Samādhi. To have become one again in Ātman, that is our goal. Our goal is that afterwards, when we have fulfilled our task in this world, and at some point we will depart from the body, no matter how, one never knows. An accident can also happen, an incident. There are several occasions when we will leave our body. Then in the end, it is important that we unite in the breath, that we have this awareness. Otherwise, the soul wanders again into various planes. What one calls purgatory or heaven or cave or this or that and the other. This whole torment, even with the body, one continues to torment oneself still. So Śaṅkarācārya says, it is unnecessary. Why do you torment yourself even after death? Realize this. Now realize yourself. Now prepare yourself. Concentrate. The end of your life, your consciousness will reject this divine breath. The breath does not unite in breath. A flame is burning, and we blow it out. Where is the flame? Gone. That has become one in the space. You cannot catch again, you can seek. You can then ignite it once more and create a flame. The breath has already become one with the breath. It was the form that had become formless. If there were a form, then you could see it, but there is no form there. Previously, the flame shone through oxygen and the substances and the fire, and there you were separate from these elements. And again, what shone has already disappeared. There is wax there, fire is there, air is there, but it is already separated. This is the Ātman. How then can this body be a Puruṣa? How can this body be compared to the Ātman? One should not do so. There is a story about a Mīrā, the holy Mīrā, and she wished to meet Tulsīdās. And she went there and sent messages to Tulsīdās that Mīrā was coming and she would like to have his dṛṣṭi. So dṛṣṭi means to see him. And Tulsīdās has the face of a messenger, as Tulsīdās does not see women. He did not even want to see a woman's face. Such were the times. And sometimes it happens in life as well. Right? Have I had enough now? And Tulsīdās has a messenger’s face, and Mīrā has seen the messenger again. She said, I thought there is only one Puruṣa as Ātman. Who is the second Puruṣa? I would like to see him. And when he received this wise answer, he walked barefoot and greeted Mīrā, touching her feet. That is so. Puruṣa, pure Puruṣa, is Ātman. Puruṣottama, Kṛṣṇa as Puruṣottama. Bhagavān Rāma, Mārīcā Puruṣottama Rāma. Uttama means the best. The best in the Puruṣa in human life, the highest incarnation. Kṛṣṇa was a human, Rāma was a human, Buddha is a human. All divine incarnations were human, in a human body. But the best in all. So, this Puruṣa here is the Ātman. Recognize your Ātman. Engage with your breathing. Thoughts, engage yourself with your breathing. Do not compare anything. Your feelings and your sadness, who said what and why it was said that way. And it certainly has a meaning, but I do not know what kind of meaning it has. These are nonsensical thoughts. Either you know or you do not know. That is all. If you do not know the purpose, then it is wasted time. Accept, okay, let it be this way or that way. I am a Puruṣa. May this body, which is subject to transformation, be free from transformation always. May I be free from transformation. I am, I am, I am without illness. The ātman is not sick. The deha, śarīra, the body is sick. Vigara. Vigara in this body refers to all kinds of diseases, various conditions that one day will become illnesses, perhaps not yet, but they will. This body is full of vigara, of flesh, of bones, of fluids, of feces, of urine, of mucus—so many things. I often say to dear God, thank you for giving me such beautiful skin. Dear God has so beautifully wrapped us in skin, and yet some people are dissatisfied and then, over this skin that God has given, we openly put on clothes. And we try on these garments even further. So, the body is full of vīrāga. They will rot for a day, they will become ill, they will change, they will be destroyed. And as long as the breath is not trapped inside the body, it remains somewhat healthy and so on. As soon as the body is no longer bound to the breath, it decays so quickly. And when the human body begins, the fastest one is the one that starts to stink, like a rotten egg. The egg is the fastest to start smelling, or a fish. So this body is a vikāra, full of vikāras, and the breath inside is also a vikāra. The Ātman has no such defect. Beauty, purity, clarity, unity, that is Ātman. Therefore, meditate, always meditate on the Ātman. Repeat your mantra. Your mantra will guide your consciousness, your mind in the right direction. Always direct your feelings towards the Ātman and not towards the body. I am vikarhin because you are vikarhin. Therefore, I am vikarhin. This Ātman itself is not vikāra. The body is eternally vikāravān. And the body is always, always the body is full of vikāra. Vikara can be in the body, and Vikara can also be in your mind. Yes, some, Lord Vikara, sick thoughts, negative thoughts, these are all full of Vikara. You say, why do you suddenly think of this person like this now? The other says, because there is so much vikāra inside. And from where did this person receive Vikāra? Through Kuśaṅga. And which Kuśaṅga? Perhaps with oneself as well. Your own inner arguments, your own thoughts, what you constantly compare, this and that, do I like this, do I not like that. And that causes so much vikāra in your body, so many vikāra in your thoughts, so much vikāra in your consciousness. It stinks. Negative thoughts are full of vikāra. Ātman is nothing, Vivekan is nothing, free from vikaras, that is completely pure. I am nirvikara, without change, yet the body is always perceived as vikāravān, full of change. What then is the nature of the individual? This is very clear, Śaṅkarācārya said, it is a very clear example, he says, then please tell me, how is it possible, how can it be, that Ātman and body are one. Come to Non-Dualism, come to the Ātman. And you cannot compare these two things. If you compare the two things, then you know nothing that is real. You have not yet attained realization. Perhaps in the next lives, perhaps in three or four lives, perhaps in 200 lives, or perhaps in 200 million years. But the end of your journey is when you have realized that. And it is a golden opportunity, especially when you have just been born as a human and live in a human body. Therefore, do not argue about culture, religions, race, or nations. All of that is an illusion. Do not cause dualism in the thoughts of the person. Cause no doubt in the mind of the person as your guide. This is the Vidā-Mantra. May all be happy. But how can they all be happy? If you make a distinction, despair arises. Eko brahma, dvitīyo nāsti. The Brahman-Ātman is only one. The One alone exists, He is immortal and everlasting. The third nāsti, where there are two, there is change, there is death. And therefore Śaṅkarācārya said, it is quite clear that this body cannot be the Ātman. This body is mortal, and Ātman is immortal. And so, we will begin, or rather, we must begin to think in this way. Having heard "yaśmāt param iti," the essential characteristic of the puruṣa has been clearly defined. How could an individual, deluded, speak about Ātman—what Ātman truly is? The knowledgeable, the wise, the intelligent have spoken about Ātman, describing its qualities or rather, its lack of qualities. This is also stated in the Śruti. Śruti is that which is transmitted from the master to the disciple, from the master to the disciple through hearing, the teaching only through hearing. And Śruti is what the disciple, what the master has heard, remembered, and passed on. With all this, they have established, The result of all that, the essence of the entire Śruti, Smṛti, and so forth, is this, that there is a difference between Ātman and Anātman. And it would be good for everyone who comes in to please definitely endure this toy. Śaṅkarācārya says, in the Śruti and Puruṣasūkta it is also said that all that exists is the Puruṣa. All that exists is the Puruṣa and not this body. So how can this body then be pure? How can this body be the Self? How can this body be the breather? The body is nothing of the sort. It is your error, it is your attachment, it is your dependence, it is your false identity, it is your false perception in your life. What you suffer is your error. No liberation, no bondage, no father, no birth, no father, no relative, cidānanda rūpa, śivo'ham śivo'ham. Victory to Siddhipānanda Bhagavān.