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Part 1: The Essence of Guru Tattva Oṁ śāntiḥ śāntiḥ śāntiḥ. Good evening, dear brothers and sisters, and good morning to our dear Bhaktas around the world. It is morning in Europe, evening here, and noon in Jardin. I spoke with the Bhaktas at the Jardin Ashram, and they send you all their love. They are all well. I apologize that we began the webcast a little late today due to some technical complications, but in my thoughts, I was already with you. The four-day program of satsaṅgs, seminars, and meditations at the Wellington Ashram, Kapiti Ashram, and two days at the Oakland Ashram was beautiful. Thank you to all Bhaktas. After four days, many people have had to return home as today is the end of the weekend. Tomorrow, the work week begins, so many have flown in different directions. Yesterday we spoke about Guru Tattva, and I would like to continue this subject. Guru Tattva is directly connected to God, to Śiva. Viṣṇu Tattva is Guru Tattva. Brahmā Tattva is Guru Tattva. Above all this is what is called the Brahma Tattva, and that is the Guru Tattva. Guru Brahma. Gurudev is Brahma. Brahma is the creator. He creates in our heart and in our intellect those beautiful thoughts, viveka, a positive way of thinking, and sādhanās. Thus, he creates within us a positive, better, and wiser person. This creativity, which is in our intellect because intellect is Brahmā, is our pure knowledge, our vivekā. That is Guru Brahmā. Guru Viṣṇu. That Guru Tattva protects the devotees. As our universally worshipped Bhagavān Devpurījī said, God takes upon Himself the destiny of the devotees. When you adopt, accept, or recognize someone as your guru, now his Guru Tattva protects us and protects our destiny. Gururdevo Maheśvara. There is only one principle or God called Mahādeva, Maheśvara. Mahā means the greatest, and that is only Śiva. Śiva Tattva destroys all negative karmas, all negative thoughts, and all negative qualities—those qualities which we, the devotees, have and cannot overcome. It is the Śiva Tattva that helps us destroy them. Therefore, Brahma is the creator, creating good vichāra, sadvichāra, good thoughts. Guru Viṣṇu protects us from all negative things. Gururdevo Maheśvara is Śiva, who destroys all the negative things. Therefore, guru-sākṣāt-parabrahma: that guru is known as parabrahma. That is the Guru Tattva—not this embodiment of the gurudeva, not this physical body of the guru. As I told you yesterday, here is an example: There is a beautiful box, and inside is a very precious diamond. This box is properly packed, a nice, beautiful box. You will preserve it and take care of it because of the precious diamond inside. Similarly, it is said that Brahma Tattva incarnates or manifests in two forms: Nityāvatāra and Nimitāvatāra. Nimitāvatāra refers to the 24 incarnations of God, who incarnated for a very special, precious, and targeted aim. For instance, Bhagavān Rāma incarnated to kill Rāvaṇa; Kṛṣṇa to kill Kaṁsa; and the Narasiṁha avatāra to kill Hiraṇyakaśipu, and so on. This is called Nimitāvatāra. Nimitāvatāra comes and goes. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, from time to time I manifest myself through my yoga śakti, yoga māyā, to protect the Bhaktas and destroy the negative energy." Then there is Nityāvatāra in the form of the saint or guru. They are also in a physical body, but the light which appears in that body—that is the meaning, that is the precious thing, that is the diamond in the box. Let's say this box has chocolate inside; it's a diamond. We keep it very nicely, we put it in our bag, we carry it, we buy it. But when the chocolate is eaten, what will you do with the box? Throw it in the dustbin. Then it has no value. So, as long as the Guru Tattva is manifesting in a particular form, we adore it because that light comes from it. Thus, Guru Tattva is the knowledge. Guru Tattva is the divine light. Guru Tattva is that which, if we come in touch, in connection, in its shelter, we receive that light. That means ātmā jñāna or mokṣa. Very often we misunderstand this, and that is why people have different feelings. We should know what it truly is. Now, I will give you a practical example. There is a doctor, a surgeon. A surgeon is allowed to go into the operating theater. He has the talent, the wisdom, and the knowledge of how to perform surgery. There are nurses beside him; they are helpers. They would not dare to cut your stomach or your heart, but a surgeon can operate. He is also a human being like the other helpers and nurses, but it is his knowledge, his talent. And we all help him to work, to get the operation done. Similarly, Gurudev is the one who operates on our karma, jīva, all our negative karma, because he has that knowledge. We had an issue with the camera earlier while setting up the webcast. Many of us were sitting here, not knowing how to start it. But there is one person with software expertise. He came, pressed this button and that button, and now it is functioning. We all were depending on him; we were waiting for him. That knowledge which he has—that is the point. The prize is what is within the box. That is what is important. We go on an airplane, and the pilot is there. We trust the pilot. In a big airplane carrying two or three hundred people, one person, the pilot, will take off this heavy machine weighing many tons. Suppose halfway, the pilot gets ill. Would you dare to sit there and land the airplane somewhere? No. So, a pilot is a human. He is a normal person like us, but his knowledge, his wisdom, his talent—that he can fly, he can bring us to safety. It takes off on one runway with great precision, centimeter by centimeter, inch by inch, foot by foot, meter by meter, and lands very safely after thousands of kilometers, like a bird landing on the runway. Sometimes you don't even feel how it has landed. So, is that not of value? We have respect for the pilot, respect for the engineer, respect for the surgeon, and similarly, we have it for the guru—for that Guru Tattva. Now, the knowledge in the pilot's intellect is the Guru Tattva; that knowledge is a Guru Tattva. The knowledge in the engineer's intellect is the Guru Tattva. That is what we adore, respect, preserve, and need. To understand Guru Tattva means: we adore the light inside a person, given by birth, destiny, or the blessing of his guru. We want to preserve that light. If a surgeon is operating on your father and you said, "Surgeon, I don't like you, you go out," would you do this? No. You let him work. Similarly, the Gurudev is bringing the wisdom, the light of God, carrying it within, and this light gives blessings to all. That is it. Therefore, it is said that is the bliss of Brahman—supreme bliss. Brahmanāndam param sukhadam. That is the supreme, everlasting bliss. Brahmanandam param sukhadam. Kevalaṁ jñānamūrti. Kevalam. Only that knowledge. That is the embodiment of knowledge, Kevalaṁ jñānamūrti. Not this or that. Kevalam: only that knowledge, that light. Dvandātītaṁ gaganasadṛśam: above all these kleśas, vikṣepas, above all, and his or her consciousness. A guru can also be a woman, please. Sometimes people think only a man can be a guru. There is no attribute, no duality of male or female. This anatomical difference is only in the physical body, and this physical, mortal body will die. But that knowledge, that light, is not male or female. Everyone can have it when they realize it. We thank God that we have many, many great female saints, very holy saints. They had such divine power and gave many blessings. Therefore, there is no duality. Gagana sadṛśyam: equal vision, equal like the sky, everywhere. That is the knowledge. That is the Guru Tattva. And that is the aim of everyone: "I am that, that I am, the Brahman." When you attain ātmā jñāna, then you will say, "I am not this body. I have a body, I have this, but I am Brahma asmi: Brahma satya, jagat mithyā." Everlasting is that Brahma jñāna, and what is changing are the dualities. Tasmāsyādilakṣyam. Everyone's aim, what everyone is trying to attain, is this. Therefore, yogīs, practitioners, saints—it does not matter which belief or religion—day and night we pray to attain that knowledge. Because that is ekam, as said again and again. First it is Kevalaṁ jñāna-mūrti, and then again it is said ekam: only one, no two. Ekam nityam: the everlasting one. Ekam nityam vimalāchalam. That Brahma jñāna, that Brahman, has no impurities. There are no impurities in that consciousness. It is pure Brahman, pure. In this box, there is a diamond, a very precious stone, clear without any impurities inside. Our aim, for you and me, is that we all pray day and night to realize that consciousness within us; then there is liberation. Otherwise, pollution keeps coming. So, do not let impurities into your consciousness, into your intellect, into your brain. Impurities mean negative thinking. To see negatively, to judge negatively, to act negatively—you are inviting pollution. Therefore, before attaining Ātmā Jñāna or Brahma Jñāna, we must purify the Antaḥkaraṇa, the inner functions: Mana, Buddhi, Citta, Ahaṁkāra—the mind, intellect, consciousness, and ego. When these four are purified, then you try to ascend. But still, there are three obstacles: mala, vikṣepa, and āvaraṇa. Mala means impurity: impure thinking, impure acting, impure eating. Physical impurities will always be. This body, yeh toh vikāroṁ kā thelā hai. Vikār means all the impurities, illness, and so on. This is a gunny bag, a bag of vikāras. A śarīra is vikāra. But your ātmā, your knowledge, should not have vikāra. That is the point. That is a quality: mala vikṣepa. Vikṣepa means disturbances: all negative qualities, all the different attachments, happiness, unhappiness—all these vikṣepas are always disturbing us. These four vikṣepas, which I spoke about yesterday, are called the three tapas: ādhibhautika, ādhidaivika, and ādhyātmika. These three tapas constantly disturb us. And finally, Āvaraṇa. Āvaraṇa means a curtain. We have transparent window glass; we can see everything through it. But if there is a thick curtain, you cannot see. If we remove the curtain, we can see. So it is the curtain of ignorance. We see only in a limited way. If this curtain is removed through satsaṅg, then you can see clearly and attain the knowledge of Guru Tattva. Otherwise, you will not understand, and you will suffer, again and again feeling disappointed or confused. Tasmāsyādi lakṣyam ekam nityam: everlasting. Vimalaṁ achalam: pure and spotless. So Brahma jñāna, the ātmā, is pure. There are no dualities; there is neither you nor me. These are only bubbles on the water, and these bubbles will soon vanish. But that gagan sadṛśam, that is Brahma jñāna. Vimala achalam: it is unmovable, everlasting. So, Guru Tattva is nityam ekam, nityam vimalam, achalam, sarvādi-sākṣibhūtam: the witness of everyone, every creature. He is equally present in every form. Bhagavān Kṛṣṇa said, "Mame vāso jīva loke, jīva bhūta sanātana." O Arjuna, I reside in every living creature. They are all my relatives. They are all myself, a part of me. The light within—the snake is not that Brahman, but the life, the light within it, is Brahman. The tiger is not that Brahman, but the life, this light, is Brahman. This is important to know. Ekam nityam vimalam achalam, sarvadhi sākṣibhūtam: omniscient and omnipresent. It knows each and every movement of the heart. There is a little story. You like these stories, no? A master came to a small village and gave satsaṅg for a few days. Many people came and were very happy. Out of the many, two persons came and said, "Master, can you accept us as your disciples?" The master said, "You have to go through tests, examinations. If you pass, I will accept you as a disciple. If you don't pass, then you have to wait. Okay? Bring me two pigeons, birds." So, both of them brought one pigeon each. "Here, Master, I have it in my hand." The master told one, "Go and kill this pigeon somewhere no one sees." So he went into another room, closed the door and windows and curtains, and killed the pigeon. He said, "Master, here it is," and sat down. The master called the other one. "What about you? Go and do the same." He went into the room and came back with the pigeon. "Master, I cannot kill it." The master said, "Why? I said that nobody sees." He replied, "You said that nobody sees, but I see." The master said, "Close your eyes and do it." So he went again into the room to kill the pigeon. After some minutes, he came back. "Master, I cannot." "Why?" "Because you said no one sees you, but the pigeon sees me, that I’m killing the pigeon." "Okay. Then tie a cloth over its eyes and go." So he tied the pigeon’s eyes, closed his own eyes, and had a knife in his hand. Again, he came back. "I can’t kill this pigeon, master." "Say why?" "Master, you told me to close my eyes, and I did it. You told me to tie the eyes of the pigeon, and I did it. But you said before in your satsaṅg that God sees everywhere. I don’t know how to tie God’s eyes, my master. So if you don’t accept me as a disciple, I accept it. I think I failed; I am the failure." The master said, "No, you are the right disciple. God sees everywhere." God sees everything: what you think, what you do. And the master said to the other disciple, "You have to wait." Then the master did like this, and the dead pigeon flew away. Life came into it again. So God sees everywhere. Each and every atom is in His view, in His eyes. And that is the knowledge of Brahman, Trikāla Darśī: the seer of the three times. Turīya. Turīyānanda. The state of the mind or consciousness of Turīya. Turiya Atītam: beyond the three—past, present, and future—the highest knowledge. But if you do not perform sādhanā, then your name may be Turīyā, but you are stuck in one. You do not even know what will happen in one second. We talk about tomorrow, but we do not know what will happen now in one minute. That is the difference between that Guru Tattva and us—like me and you—we are still stuck there. But we try, because we have that light, that knowledge within us, and we can remove the curtain of ignorance. Then we will realize how to attain that state. So, ekam nityam vimalam achalam sarvādhi sākṣī bhūtam bhavātītam. He is above emotion (bhāva), above dualities, above all quarreling. Bhava atītaṁ tri-guṇa rahitaṁ. He is above the three guṇas. We are still stuck in tāmas guṇa, rājas guṇa, sattva guṇa. We are changing this and that, deciding which food we should eat. Āyurveda says you are a composition of vāta, pitta, kapha, and tamas guṇa, sattva guṇa, rajas guṇa. Part 2: The Guru Tattva We struggle in our life, my dear, but that Guru Tattva is above these three guṇas, and that we adore, that we worship. We pray to, we adore that Guru Tattva, that Gurudev, again and again. And that Devapurījī, Mahāprabhujī, our Satguru, only Gurujī. So Mahāprabhujī said in one bhajan: "Chetan kā chilka svāmī ne dikhlā diyā Devpurījī ne..." Nendīkalādīya Devapurīsāle, Nendīkalādīya Devapurīsāle, Chetānandīkalādīya. Deva Deva... De. Devachet Chilakāśva Ikhla Diyādevapuṣa Ikhla Dikdyā Dasvajā Diyādevapuṣa Ne Samjā Devachet Chilakāśva So, while explaining the Guru Tattva and the difference in the body—the body of the Gurudev—Mahāprabhujī is explaining how his master Devapurījī saw him, this light of the Brahman. So, "Chetan kā chilka svāmī ne dikhlā diyā. Chetan kā chilka svāmī ne dikhlā." My master, Devapurījī, showed me the glimpse of the cosmic light, cetanaya, cetan, acetan. We are in achetan. Chetan means awakened, completely, fully awakened, meaning self-realized. "Chetan kā chilka"—chilka means a ray of the light. There is sun shining, but everything is dark in the room, and you open a little window and you see the sun rays coming. That is the light of the sun. Similarly, Devapurījī saw in me, Chetanka Chilka. Chilka is reflection. "Chetanka Chilka dikhlā diyā Śrī Devapurījī ne." Devapurījī saw in me that light of Brahman. "Upadeśa bhajan kā dekar ke cetāī diyā Devpurījī." Devapurījī gave me the upadeśa. "Up" means near. You are sitting near the master, like Upaniṣad. "Up" means near, and "sad" is disciple. That disciple is sitting near the master, and the master is telling, preaching, what nowadays you call the gospel of the master. The master, Azīzan, talking to his disciples, giving them the knowledge. Upadeśa. Upadeśa means to give a lecture, give instructions, give explanations. So what I am doing now, I am giving you upadeśa. You can say satsaṅg, you can say lecture, or upadeśa. Lectures are given by politicians, but upadeśa is given by the holy saints. Therefore, when we go to India to give a satsaṅg, and there are also some politicians, maybe, and some other officers, and some sādhus, people will tell, "This person will speak, that will speak," meaning lecture, lecture. But when the number comes from a sādhu or Gurudev, then they say, "Please, Gurudev, kuśa upadeśa dījī," give some upadeśa, some knowledge, words of wisdom. "Upadeśa bhajan kā"—bhajan has two meanings. One is a song, and second, how to meditate, these techniques, bhajan. Through this upadeśa, Devapurījī awoke me. I was in achetana; you were sleeping, but he came and woke you up. The difference, Gurujī said once in satsaṅg, the difference between disciple and guru is this. There is one room, and you are about 20 people, and all 19 are sleeping. One is awakened, and there is a dangerous snake coming inside. The awakened person, so he woke up everybody, "Hey, get up!" So one who is awakened can awaken everyone. But if one is also sleeping, then he or she cannot awaken others. So the difference between guru and disciple is this: the guru’s consciousness, chetana, is awakened, and we are still dormant. We are pendling between unconscious, subconscious, unconscious, and we listen only to what is the superconscious, only listening. If we do the sādhanā, bhajan, then bhajan, sumiran, chintan, mantra, prayers, satsaṅg, these are bhajan. Therefore, Mahāprabhujī said in one bhajan, "I have to do the satsaṅg, let people gush up." So do your bhajan. Time has been given to you. When we are just joking and gossiping and doing nothing, we are wasting our time. Samay kā apmān: it means we do the sin towards the time which God has given. Utilize your time always for good things. "Upadeśa bhajana kā dekar ke cetāyā diyā Śrī Devpurījī ne." Śrī Devpurījī have made me alert, he made me awaken. "Dil par māyā kā phandā thā." Dil is an Urdu word. Dil is the heart. "Dil cāhiye, hameṁ kuch nahīṁ cāhiye. Dil cāhiye." I need your heart, nothing else. If you have a big heart, you will distribute to everyone. Or if you have a little heart, then you will say, "Oh, it’s only one or two chocolates, well, we are too many, so I just keep it." But if you will have a big heart, you will say, "No problem, take it." However many it comes, we cut little pieces, and everyone should have. "Jiska dil hota hai, wohi khānā khilā sakta hai." Who has a big heart can give you to eat. Yesterday, lunch time, we were at Māṭājī’s house. And Matajī invited so many people. She didn’t ask anybody, "You have to give some donation or something," no. She phoned and told me, "No, you must come for eating." It is her heart. She is invited from the heart. In the evening, we had dinner with Pratima. And I told Pratima, please, everyone has already been in your place. I was not there, so I will just come, have two chapatis, bless the house, and go. But her heart did not allow her this. She phoned without my knowing to people, "You must come, you must come." How many people has she invited? Dil hai. Dil chahiye. Not only intellect. When you are deciding with the intellect, then greed comes. Then comes, how many people will come? How many? I have to go for shopping, cooking, and who will clean. Should I bring the, once used plates, or what you call the use and throw, disposable plates, and these, and so many, and it will be too late. Okay, because dil is not there, or "dil fata, sab fata gaya." If your heart is broken, everything is broken. So it is said, "Rahiman dhaga prem kā mat toḍū chitakā." Rahim Dās, there was a great poet, a great man, he said, "Rahiman dhaga prem kā, the thread of love, don’t break with some misunderstanding. Tuṭṭā phir jūḍe nahī̃, when it is broken, you can’t join again." If you try to join, there will be a knot between them. And that knot in the heart will always be. Therefore, don’t break your heart in this way. Dil. Dil. Dil chāhiye. "Kisi ka dil chhota hota hai." Someone has a small heart. Someone has a very weak heart. And someone has a heart we call, his or her heart is like an endless ocean. And very deep. Endless ocean, and that’s why we greet always. We’re writing from the bottom of my heart. I wish you all, not on the surface. On the surface is connected from the intellect. You write greetings, holiday greetings to someone: "How nice, beautiful it is in the..." Year, and good, and I wish you from my heart all the best for your birthday, or heartfelt greetings. Did you ever write someone, or you got post? "Kāpham saman," the brain greetings. When the brain’s greeting comes, then there is a war. And when the heart greeting is coming, then there is love, unity, and peace. "Dil par māyā kā phandā thā." Mahāprabhujī said, "On my heart, there was the illusion, māyā." Phanda means prapañja, conflict. "Dil par māyā kā phanda thā. Dil par māyā kā phandā thā. Bigar jñāna mein andā thā." And without pure Brahma knowledge, I was blind. We are all blind. We don’t have that Brahma jñāna. We see only a limited amount. We see only our selfishness. We think only about ourselves. We are talking about our existence. What will happen? What will happen? We are blind. We don’t see that truth: "Brahma satyaṁ, jagat mithyā." We don’t understand that Guru Vakya, Guru Dev’s words. If we understand Gurudev’s words, then we will be something different than how we are now. "Dil par māyā kā bandha thā, binā jñāna mein andhā thā." Because there was no Brahma-jñāna, there was not the knowledge of that Chaitanya Supreme. Therefore, this knowledge which we have is a knowledge of how to earn our butter and bread. In India, we say, "Hand to mouth," that’s all. Not hand to the heart, or not hand to the Supreme. This we need. "Beena gyān mein andā thā, bilkul bhūl mein phirtā thā." And therefore, I was just in confusion, in illusion. I was moving here and there, I was thinking I am like that—holy, divine. But it was not that. "Lakha diya Śrī Devpurījī ne." But Devpurījī, he saw me that. He wrote, he showed me what the truth is. What? That light of the pure consciousness. That’s called enlightenment. That’s called self-realization. That’s called the reflection of Brahman. That’s enough. That’s enough. A little light is enough. How did he show me? How did I see? Like in a beautiful, peaceful, calm lake or pond, and the full moon is shining. How beautiful the reflection of the moon you see in the coolness of the water. So, in the water was the moon. When my heart saw that, not only my physical eye and intellect, but my heart. When I saw this, my heart was full of the ānanda, bliss. Now we have happiness. Now we have that joy. Now we got that ānanda, peace, peace. That divine light awoke in our heart. My heart became a universal heart. "Dil dek bhaiya ānandathā, najrāon se nūr milandathā." Noor means the light, the shining, the aura. You know, many holy pictures we are making, and we make a light around the holy picture? That’s called Noor. It’s also an Urdu word, a radiance. So, spiritual persons, happy persons, a yogī, have a beautiful Nūr. Noor says, "Noor Miladia." So, Noor means that shining, that light. That’s the light of the Chetan, whose Chetan has that light, who is not Chetan Miladia. When you see the happy face, you are happy. And who have known this light, this Nūr is gone, Gurudev’s Guru Vākya, Guru Śakti, Guru light is gone, then your face is, we call it like a dry plum. That’s it. "Jaal bheetar chanda tha, dila dekh bhaya ananda tha, najrause noor milanda." With my eyes I could see Him, my Gurudev, eye to eye I could see Him. What a beauty! The light went in me to His eyes. That Chaitanya was blessed to me inside, like I could see the moon in the water. My eyes were so close. The moon is so close to me, though it’s so far, but my Gurudeva brought me so close. Through my eyes, I could see his radiance in me, that my eyes and his radiance were merging into the oneness. This has shown me Śrī Devapurī. He has indicated that this is what you are looking for. Now keep it, don’t lose it. That light which you got, keep it, don’t lose it. "Eda Piṅgalā miltathā." He gave me the sādhanā practice. My Iḍā and Piṅgalā, both nāḍīs, they united. That’s called yoga. Then Suṣumnā is flowing, "Daśavapāra Dhyāna Dhāraṇādhatā." Then automatically my meditation went to Sahasrāra Cakra, Turīya, the Brahma Randhra. This opened, and from here you see that ray of the supreme Brahma Jñāna. But he manifested it in the heart. Intellect is only between. Finished. You went straight up. "Iḍā piṅgalā miltā thā. Daśavapara dhyāna dharandā thā. Iḍā piṅgalā miltā thā. Tab dhuninād ko suntā thā." That time, dhun. Dhun means a raga. Nāda is a resonance. That time I could hear the rāga of so’ham, "I am that, that I am," "ahaṁ brahmāsmi," "I am the Brahman." Then my meditation, through this resonance from Iḍā Piṅgalā, through this resonance, went to Sahasrāra Chakra. Then I meditated in Sahasrāra Chakra. Sahasrāra Chakra is not easy to come to. Many long times you have to do the Seva. "Dāsya par dhyāna dharāṇḍa thā. Dhūni Nad Ko Śunta Thā. Dasvā Par Dhyāna Dharandā Thā. Samjaya diyā Śrī Devpurījī ne." This technique was explained to me by Devpurījī. Mahāprabhujī said. That’s what you have in Kriya Yoga, that you have in your Anuṣṭhāna. That you have in your kriyā-śodhana, cakra-śodhana, sādhanā. What I gave you is only 35%. It will come more. You think that I will give you everything now? Slowly, slowly. You have to put in slowly, slowly, slowly. If you give a lot of water to the tree, the tree will rot. You have a nice house plant. You have to give a little water every day. So, "saṃjaya diya Śrī Devapurījīna." Devpurījī taught me this, how to go to Sahasrāra Cakra. "Sunseher Ekbharitha," that time then I realized a city of nothingness, Śūnya. Śūnya means nothingness, a void space, nothing and nothing. That’s a beautiful city, Sunseher Ekbharitha, a city of nothingness, so great, so great. And there was unmovable light, the flame, beautiful, indescribable light. Not like this physical light that we see here, electric light or this. That is the other light. That is the light of the Brahman. There, I realized that Prabhu, that God, that realization, that Satguru Dev, that Guru Tattva. I realized then, Prabhu means the protector of the God, and Brahma is that Brahman. Vichārī, thinking, speaking, there was only the Brahman, nothing else. Only Satya Upadeśa, that realization. "Prabhu Purāṇa Brahma Vicārita, Prasādīya Śrī Devapurījī," and Devapurījī brought me there together. He brought me there. Now you are in Brahman. "Agam ek niradharitha." That sunya share, that agam, that supreme. Agam ek niradharitha is not based on anything. Ādhāra, no ādhāra, nirādhāra. There are two kinds of ādhāra. One is that we have the shelter of someone or the help of someone. And when you have no any ādhār, you are nirādhār. It means there is no one supporting you, you are lonely, you are alone, no one takes care of you. This is one thing. Second, nirādhāra means that Brahma-loka is not based on anything. It is everything within, itself is free of everything. "Āgama ek nirādhārī thā, vaha chau disā ek sārī thā." All the four directions, all were the same. There was no east, west, north, or south. It became all in one, all one. Ikṣarita, complete. "Svāmī Dīpāsura Dāsa Sudhārita." Mahāprabhujī said, "I was a servant of that guru." Because he saw this in me, my thankfulness. So when we say, "Do the guru seva," you are not doing the seva of this body or that. But your thankfulness, express your thankfulness. What you got, that knowledge, that wisdom. This indescribable preciousness, no one can give us like that which our Gurudev has given to us all. "Milvā diyā Śrī Devpurī sane." Milva, you know, Milva, in Czech language is a dear, darling, Milva, you know, Mila, my dear one. But milvā diyā means milā diyā, he brought me together. When you and I come together, someone introduced us. We will say he introduced us, that we met. So Milva, Devapurījī has introduced and brought me to the connection to the Brahman, the Brahmajñāna. That is the Guru Tattva, my dear, and therefore we are searching for that light. Through your light, please light my dormant light. Timar mitado, my inner darkness of ignorance removed. That is the guru tattva, and that guru tattva is the highest tattva in the universe: Śiva tattva. Śiva, Brahma, Viṣṇu, Saheś. Therefore Mahāprabhujī said that "śeṣ maheś kare guru sevā. Mujhuku śaraṇ rakho guru deva." Ses and Mahesh, even Ses is Vishnu, Mahesh is Shiva, they also then adore the Gurudev, said, "Give us also the shelter, that Brahma light we are longing, that one, not this physical material thing." God quarreled in this. So, come, wake up, meditate, and practice, and live happy. Wish you all the best and many, many... Blessings of our Gurudev, our paramparā, and practice. Practice. Who does not practice gets vikāra. There is a glass table in this room. Windows and everything is closed, and you clean nicely, very nicely. Evening when you come home from your work, there is dust on it. Similarly, you practice today; if you don’t do tomorrow’s practice, the dust of the karmas, pollutions, saṅgas—so all will dust will come again. Clean it through your mantra, through your prayers, through your devotion, so we pray for purification, and we pray to get that Brahma light in us. It was nice to be with you, and I wish you all the best. God bless you. Practice, and let us see whenever, how Mahāprabhujī’s divine blessings will lead us here or... There, definitely somewhere we will be. Puri Shri Mahādeva, Mādhava Kṛṣṇa Bhagavān kī Sanātana.