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Part 1: Understanding Guru Tattva: The Light Beyond the Form Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Param Brahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Om Śāntiḥ Śāntiḥ... Gajānanda Bhagavān Kī, Alakh Puruṣa Mahādeva Kī, Deveśvara Mahādeva Kī, Dīp Nārāyaṇa Bhagavān Kī, Mādhav Kṛṣṇa Bhagavān Kī, Satya Sanātana Dharma Kī Jaya, Oṁ Śāntiḥ Śāntiḥ... Good evening, dear brothers and sisters, and good morning to our dear bhaktas around the world, especially morning in Europe, evening here and there, and noon in Jadan. I spoke with the Jadan Āśram bhaktas, and they sent you a lot of their love. They are all well. I’m sorry that we began the webcast today a little late due to some technical complications. But in thought, I was already with you. This four-day program of satsaṅgs, seminars, and meditations at Wellington Ashram, Kapiti Ashram, and two days at Oakland Ashram was beautiful. Thank you, all bhaktas. After four days, many people have to go home because today is Sunday, the end of the weekend. Tomorrow, the program begins again, so many have flown off in different directions. We spoke yesterday about Guru Tattva, and I would like to continue this subject. Guru Tattva is directly connected to God Śiva. Viṣṇu Tattva is Guru Tattva. Brahmā Tattva is Guru Tattva. Above all these is what is called the Brahma Tattva, and that is the Guru Tattva. Guru Brahma—Gurudev is Brahma. Brahma is the creator. He is creating in our heart and in our intellect those beautiful thoughts, viveka, a positive way of thinking, and sādhanās. So it creates within us a positive, better, wise person. This creativity, which is in our intellect—because intellect is Brahma—therefore that pure knowledge, our viveka, that is Guru Brahma. Guru Viṣṇu: that Guru Tattva protects the devotees, just 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, that guru’s tattva protects us and protects our destiny. Guru Devo Maheśvara. There is only one principle or God called Mahādeva, Maheśvara. Mahā means the greatest, and that is only Śiva. The Śiva Tattva destroys all negative karmas, all negative thoughts, and all the negative qualities that we devotees have—qualities we cannot overcome on our own. But it is the Śiva Tattva that helps us destroy them. Therefore, Brahmā is the creator, creating good vichāra, sadvichāra—good thoughts. Guru Viṣṇu is protecting us from all negative things. Guru Devo Maheśvara is Śiva, who destroys all negative things. Thus, Guruḥ Sākṣāt Parabrahma—that Guru is known as Parabrahma. Now, that is the Guru Tattva, not this embodiment of the guru, not this physical body of the guru. As I told you yesterday with an example: here is a beautiful box containing a very precious diamond. The box is properly packed, nice and beautiful. You will preserve it and take care of it because of the precious diamond inside. Similarly, it is said that Brahma Tattva incarnates in two forms, manifesting as Nityāvatāra and Nimitāvatāra. Nimitta Avatāra refers to the 24 incarnations of the gods, who incarnate for a very special, precious, and targeted aim—like Bhagavān Rāma incarnated to kill Rāvaṇa, Kṛṣṇa to kill Kaṃsa, and Narasiṃha Avatāra to kill Hiraṇyakaśipu, and so on. This is called Nimitta Avatāra; it comes and goes. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, “Arjuna, time to time I manifest myself through my yoga śakti, yoga māyā, to protect the bhaktas and destroy negative energy.” Then there is Nityāvatāra, in the form of the saint or guru. They are also in a physical body, but the light that appears in that body—that is the meaning, the precious thing, the diamond in the box. Suppose the box contains chocolate; we keep it nicely, put it in our bag, carry it, buy it. But once the chocolate is eaten, what will you do with the box? Throw it in a dustbin—it has no value. So as long as the Guru Tattva is manifesting in a particular form, we adore it because the light comes through that. Thus, Guru Tattva is the knowledge. Guru Tattva is the divine light. Guru Tattva is that which, when we come in touch, in connection, in shelter, we receive that light—meaning Ātmā Jñāna or Mokṣa. Very often we misunderstand, and that’s why people have different feelings. We should know what it really is. Let me give a practical example. There is a surgeon. The surgeon is allowed to go to the operation theatre and has the talent, wisdom, and knowledge of how to perform surgery. The nurses and helpers beside him wouldn’t dare to cut your stomach or heart, but a surgeon can operate. He is also a human being like the others, but his knowledge and talent—and we all assist him to complete the operation. Similarly, Gurudev is the one who operates our karma jāvī, all our negative karma, because he has that knowledge. Earlier, we had a problem with the camera; we were trying to set up the webcast. Many of us were sitting and didn’t know how to start it. But one expert with software knowledge came, pressed this button, that button, and now it’s functioning. We were all depending on him, waiting for him. That knowledge he possesses—that is what matters. The prize is what is inside the box; that is important. When we board an airplane, the pilot is there. We trust the pilot and the huge airplane carrying two or three hundred people. One person, the pilot, takes off a massive aircraft weighing many tons. If the pilot becomes ill halfway, would you dare to land the plane? No. The pilot is a human being like us, but his knowledge, wisdom, and talents enable him to fly and bring us to safety. He takes off on a runway with precision—centimeter to centimeter, foot to foot—and lands smoothly after thousands of kilometers, sometimes so gently you don’t even feel it. Isn’t that worthy of respect? Respect for the pilot, the engineer, the surgeon—and similarly, for the guru and that guru tattva. In the pilot’s intellect, that knowledge is Guru Tattva. In an engineer’s intellect, that knowledge is Guru Tattva. And that is what we adore, respect, preserve, and need. So to understand Guru Tattva means to understand what light is inside, given by birth, by destiny, or by the blessing of one’s Guru. We adore that light in that person, and therefore we want to preserve it. If a surgeon is operating on your father and you say, “Surgeon, I don’t like you, go away,” would you do that? No. You let him work. Similarly, Gurudev is bringing the wisdom, the light of God carried within, and this light gives blessings to all. That is why it is said, “Brahmānandam Parama Sukhadam.” That is ānanda, the bliss of Brahman, supreme bliss. “Brahmānandam Parama Sukhadam”—that is supreme bliss, everlasting. “Brahmānandam Parama Sukhadam, Kevalam Jñānamūrtim, Kevalam.” Only that knowledge, the embodiment of knowledge. “Kevalam Jñānamūrtim”—not this, not that. Kevalam, only that knowledge, that light. Dvandātītaṁ Gaganasadṛśam—above all these kleśas, vikṣepas, above all these, and his or her consciousness. The Guru can also be a woman; sometimes people think only a man can be a Guru. There is no attribute or duality of male and female—that is merely anatomical. The anatomical difference is only in the physical body, and this physical body, the mortal, will die. But that knowledge, that light, is not male or female. Everyone can realize it. We thank God that we have many great female saints, very holy, with such divine power and blessings. Therefore, there is no duality. Gaganasadṛśam—equal vision, like the sky, everywhere. That is knowledge. That is Guru Tattva. Tasmādyādi Lakṣyam—and that is the aim of everyone. Tattvamasi—that is, “I am that,” I am the Brahman. When you get ātmā jñāna, then you will say, “Ahaṁ Brahmāsmi.” I am not this body. I have a body, but I am the Brahman. Brahma satya, jagat mithyā. Everlasting is that Brahma Jñāna, and what is changing is duality. Tasmādyādi Lakṣyam—everyone’s aim, and everyone is trying to reach that. Therefore, yogīs, practitioners, saints—regardless of belief or religion—day and night we pray to obtain that knowledge. Because that is Ekam, again, again said: Jñānamūrti, and then again said Ekam, only one, no two. Ekam Nityam—and that is everlasting one. Ekam Nityam Vimalam Achalam—that Brahma Jñāna, that Brahman, has no impurities in that consciousness; it is pure Brahman, in this box. There is a diamond, a very precious stone, clear without any impurities inside. Our aim, yours and mine, is what we pray for day and night: to realize that consciousness within us. Then there is liberation. Otherwise, pollution is coming. So don’t let impurities enter your consciousness, your intellect, your brain. Impurities mean negative thinking, seeing negatively, judging negatively—by doing this, you are inviting pollution before you even arrive. To attain ātmā jñāna or brahma jñāna, we must first purify the antaḥkaraṇa, the inner function. Impure thinking, impure acting, impure eating—mala, impurity. Physical impurities will always be present. This body—ye to vikāroṁ kā thelā hai. Vikāra means all the impurities, illness, this and that. This śarīra is a gunny bag of vikāras. But the ātmā, your knowledge, should not have vikāra. That is the quality. Mala and Vikṣepa. Vikṣepa means disturbances, all negative qualities, various attachments, happiness, unhappiness—all of this constantly disturbing us. These vikṣepas, which I spoke about yesterday, are called the three tapas: Ādhibhautika, Ādhidaivika, and Ādhyātmika. These three tapas are constantly disturbing us. Then, finally, āvaraṇa. Āvaraṇa means a curtain. We have transparent window glass; we can see everything. But if there is a thick curtain, you cannot see. Remove the curtain, and you can see. So the curtain of ignorance causes us to see only in a limited way. If this curtain is removed, we see clearly again. The curtain of ignorance is removed through satsaṅg, and we attain that knowledge of Guru Tattva. Otherwise, you will not understand, and you will continue to suffer, again and again disappointed or confused. Tasmādyādi Lakṣyam. Ekam Nityam Vimalam Achalam. So Brahma Jñāna, the ātmā is pure; there are no dualities, neither you nor me—only bubbles on the water, which will soon be gone. But that Gaganasadṛśam, that is Brahma Jñāna. Vimalam Achalam—unmovable, everlasting. So Guru Tattva is Nityam Ekam, Nityam Vimalam Achalam, Sarvadhi Sākṣibhūtam. He is the inner witness of everyone, of every creature, equally present in every form. Bhagavān Kṛṣṇa said, “Mame Vāso Jīva Loke, Jīva Bhūta Sanātana.” O Arjuna, I am in every creature’s living. I live in everyone as the eternal jīva. Sanātana means eternal, not relative. They are all my relatives. They are all myself. A part of me—the light in this means: the snake is not that Brahman, but the life, that light, is Brahman. The tiger is not that Brahman, but that life, that light, is Brahman. This is important to know. Ekam Nityam Vimalam Achalam, Sarvadā Sākṣibhūtam—omniscient and omnipresent, knowing each and every movement. There is a little story. You like stories, don’t you? A master came to a small village and gave satsaṅg for a few days. Many people came, very happy. Two among them came to the master and said, “Master, can you accept us as your disciples?” The master said, “You have to pass a test. If you pass, I will accept you. If not, you must wait. Bring me two pigeons.” Both brought a pigeon each. “Here, Master, I have it in my hand.” The master told one, “Go and kill this pigeon somewhere no one sees.” He went into another room, closed the door, windows, and curtains, and killed the pigeon. “Master, here it is.” The master told the other, “What about you? Go and do the same.” He went into the room but came back with the pigeon alive. “Master, I cannot kill it.” “Why? You said that nobody sees.” The disciple replied, “You said close my eyes and do it. I went into the room, but I cannot.” “Why?” “Because you said no one sees, but the pigeon sees me killing it.” “Then tie a cloth over its eyes.” He tied the pigeon’s eyes and closed his own, holding a knife. Yet he returned. “I can’t kill this pigeon, Master.” “Why?” “Master, you told me to close my eyes and I did. You told me to tie the pigeon’s eyes and I did. But you said before in your satsaṅg that God sees everywhere. I don’t know how to tie God’s eyes, my Master. If you don’t accept me, I accept it. I think I failed.” 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 made a gesture, and the dead pigeon flew away—life came again. So God sees everywhere. Each and every atom is in His view, in His eyes. That is the knowledge of Brahman. Trikāl Darśī, Turīya, Turīyānanda. The state of mind or consciousness of Turīya. Turya Atītam—beyond the three, past, present, and future knowledge, the highest knowledge. But if you don’t do sādhanā, your name may be Turīya, but you are stuck in one. You don’t even know what will happen in the next second. We talk about tomorrow, but we don’t know what will happen in the next minute. That is the difference between that Guru Tattva and where we, you and I, are still stuck. 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 reach it. He is above emotion, bhāva, above dualities, above all quarreling. He is above the three guṇas. We are still stuck in Tamas Guṇa, Rajas Guṇa, and Sattva Guṇa, changing from one to another. Which food should we eat? Ayurveda says you are vāta, pitta, kapha. Tamas guṇa, sattva guṇa, rajas guṇa—we are struggling in our life. But that guru tattva is above these three guṇas. And that is what we adore, worship, and pray to: “Tasmai Śrī Gurave Namaḥ.” We adore that Guru Tattva, that Gurudev, again and again. Part 2: Title: The Awakening of the Divine Light – Devpurījī’s Grace as Explained by Mahāprabhujī And that Devpurījī, Mahāprabhujī, our Satguru, Oli Gurujī. So Mahāprabhujī said in one bhajan: “Cetan kā chilakā svāmī ne dikhalā diyā Devā Purī.” Dev Purīṣa Mahādeva, Dīp Nārāyaṇa Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān, Viśvaguru. While explaining the guru tattva and different aspects in the body of the Gurudev, Mahāprabhujī is describing how his master Devpurījī showed him that light of the Brahman. Cetan kā chilakā svāmī ne dikhāyā diyā. Devpurī sānī, my master, Devpurījī, showed me the glimpse of the cosmic light, Chetanya, Cetan, Achetan. We are in achetan. Cetan means awakened; completely, fully awakened means self-realized. Chilakā means a ray of 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, Devpurījī, so me cetan kā chilakā. But then he also says, “Chilka is a reflection.” Devpurījī showed me that light of the Brahman. Devpurījī gave me the Upadeśa. Up means near; you are sitting near the master. Like the Upaniṣad: “Up” means near, and “ṣad” 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, Azīzal, 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 say, “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 dījīe,” give some upadeśa, some knowledge, words of wisdom. Upadeśa bhajana kā. Bhajan has two meanings: one is a song, and second, how to meditate – this text, techniques – bhajan. Through this upadeśa, Devpurījī awoke me. I was in achetana; you were sleeping, but he came and woke you up. Gurujī once explained in satsaṅg the difference between disciple and guru: There is one room and about twenty people, and all nineteen are sleeping. One is awakened, and there is a dangerous snake coming inside. The awakened person saw it and 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, cetanā, is awakened, and we are still tormented. We are pendling between unconscious, subconscious, and unconscious, and we listen only to what is 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: “Hameñ hai kām satsaṅg se, jagat bakto bakne de.” I have to do the satsaṅg; let people keep babbling. 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. Samaya kā apamāna – it means we commit a sin against the time which God has given. Utilize your time always for good things. Upon seeing the bhajan of upadeśa, Śrī Devpurījī alerted me. So, Śrī Devpurījī has made me alert; he has awakened me. Dil par māyā kā phandā thā. Dil is an Urdu word; dil is the heart. “Dil chāhiye, hameñ kuch nahī̃ chāhiye, dil chāhiye.” – 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, and we are too many, so I’ll just keep it.” But if you have a big heart, you will say, “No problem. Take it. How many come? We cut little pieces, and everyone should have.” Who has a big heart can give you eating. Yesterday, lunchtime, we were at Māṭājī’s house, and Māṭājī invited so many people. She didn’t ask anybody, “You have to give some donation or something,” no. She fawned and told, “No, you must come for eating.” Yeh dil hai – it is her heart; she invited from the heart. Evening we had a dinner with Pratima, and I told Pratima, please, everyone has already been to your place. I was not there, so I will just come, have two chapatis, bless the house, and go. But her dil, her heart, did not allow her this. She phoned, without my knowing, to people, “You must come, you must come.” How many people did she invite? Dil hai. Dil chāhiye. 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 use the once-used plates, or what you call use-and-throw, disposable plates? And these, and so many, and it will be too late.” Okay, because dil is not there, or dil phaṭā, sab phaṭ gayā. If your heart is broken, everything is broken. So it is said: “Rahiman dhāgā prem kā, maṭ toṛo citkā.” Rahim Dās, there was a great poet, a great man, he said: “Rahiman dhāgā prem kā” – the thread of love, do not break it with some misunderstanding. “Tutta phir jure nahī” – when it is broken, you cannot join it again. “Jure gayā” – if you try to join it, there will be a knot between, and that knot in the heart will always remain. Therefore, don’t break your heart in this way, dil. Dil chāhiye. Kisī kā dil choṭā hotā hai. Some have a small heart, some have a very weak heart, and some have a heart we call an endless ocean, a very deep, endless ocean. That is why we always greet by writing, “From the bottom of my heart, I wish you all.” Not on the surface. On the surface, it is connected to the intellect. You write greetings, holiday greetings to someone – how nice and beautiful it is in the year, and good, and I wish you from my heart all the best for your birthday. Heartful greetings. Did you ever write to someone, or did you get a postcard from someone with greetings? When the brain’s greeting comes, then there is a war. And when the heart’s greeting is coming, then there is love, unity, and peace. Mahāprabhujī said, “On my heart, there was the illusion, Māyā.” Phanda means parpanj, conflict. Dil par māyā kā phandā thā, bighar gyān meñ andhā 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 talk about our existence. What will happen? What will happen? We are blind. We don’t see that truth – “Brahma Satya Jagat Mithyā.” We don’t understand that Guru Vakya, Gurudev’s words. If we understand Gurudev’s words, then we will be something different than how we are now. Dil par māyā kā phandā thā, binā gyān meñ andhā thā, because there was no Brahma Jñānam, 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 head to the heart, nor head to the supreme. This we need. 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. Lakhā diyā 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 is called enlightenment. That is called self-realization. That is 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, Jo jal bhītar chandā thā – in the water was the moon. Dil dekh bhayā ānanda thā – when my heart saw that, not only my physical eye and intellect, my heart, dil dekh bhayā ānanda thā – when I saw this, my heart was full of the ānanda, bliss. Now we got happiness, now we got that joy. Now we have that ānanda, peace, peace. That divine light awoke in our heart. My heart became a universal heart. Dil dekh bhayā ānanda thā, nazar se nūr milandā thā. Nūr means the light, the shining, the aura. You know many holy pictures we are making, and we make a light, round holy picture – that’s called nūr. It is also an Urdu word, a radiance. So, spiritual persons, happy persons, a yogī, have a beautiful nūr. Nazar se nūr milāndā thā. With my eyes I could see him, my Gurudev. Eye to eye, I could see him. What a beauty! The light went into me, through 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 is so far, my Gurudev brought me so close. Through my eyes, I could see His radiance in me. My eyes and His radiance were merging into oneness. Batalāy diyā Śrī Devpurījī ne. This has shown me, Śrī Devpurījī. 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. Iḍā Piṅgalā miltā thā. He gave me the sādhanā practice. My Iḍā and Piṅgalā, both nāḍīs, they united. That’s called yoga. Then Suṣumnā is flowing. Daśvā par dhyāna dharanā thā. Then automatically my meditation went to Sahasrāra Cakra, Turīya, the Brahma Randra. This opened, then 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, Daśvā par dhyāna dharanā thā, tab dhuni nād ko suntā thā. That time, dhuna. Dhuna means a rāga. 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 and Piṅgalā, through this resonance, went to Sahasrāra Cakra. Then I meditated in Sahasrāra Cakra. Sahasrāra Cakra is not easy to come to; you have to do the Seva for a long time. Daśvā par dhyāna dharanā thā, dhuni nād ko suntā thā, samjhāyā diyā Śrī Devpurījī ne. This technique he explained to me, Devpurījī, Mahāprabhujī said. That’s what you have in Kriya Yoga, that you have in your Anuṣṭhāna, that you have in your Kriya Śodhana, Cakra Śodhana, Sādhanā. What I gave you is only thirty-five percent; more will come. 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 it a little water every day. So, samjhāyā diyā Śrī Devpurījī ne – taught me this, how to go to Sahasrāra Cakra. Śūnya śahar eka bharīthā. That time, I realized a city of nothingness, śūnya. Śūnya means nothingness, a void space. Nothing and nothing. That’s a beautiful city. Śūnya śahar eka bharīthā – a city of nothingness, so great, so great. Vahā avichal jyoti aparithā. And there was an 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. Vahā avichal jyoti aparithā, Prabhu pūraṇa Brahma vichāritā. There I realized that Prabhu, that God, that realization, that Satguru Dev, that Guru Tattva, I realized then. Prabhu means the protector, God, and Brahma is that Brahman. Vichārī – thinking, speaking. There was only the Brahman, nothing else. Āliśatya upadeśa, that realization, Prabhu pūraṇa Brahma vichāritā, Prasād diyā Śrī Devpurījī ne. And Devpurījī brought me there together. He brought me there. Now you are in Brahman. Āgama eka nirādhārita. That śūnya śarīra, that āgama, that supreme, is not based on anything. Ādhāra, no ādhāra, nirādhāra. There are two kinds of ādhāra: one is that we have a shelter of someone or the help of someone, and when you have no ādhāra, you are nirādhāra; 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 Brahmaloka is not based on anything. It is everything within; itself is free of everything. All the four directions were all the same. There was no east, west, north, or south. It became all in one. All one. Iksharita, complete. Mahāprabhujī said, “I was a servant of that Guru.” Because he saw this in me, my thankfulness. So when we say, “Do the Guru Sevā,” you are not doing the sevā of this body or that. But your thankfulness, express your thankfulness for what you have received – that knowledge, that wisdom, this indescribable preciousness. No one can give us like that which our Gurudev has given to us all. Milwā diyā Śrī Devpurījī ne. You know milwā – in Czech language “milá” is a dear, darling, but milwā diyā means “milā diyā” – he brought me together. When you and I come together, and someone introduced us, we would say that he introduced us, and that is how we met. So, milwā diyā – Devpurījī 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. Jyot se jyot jagā do. “Jyot se jyot jagā, sat jyot se jyot jagā, merī jyot se jyot jagā o Gurudev, jyot se jyot jagā do.” Through your light, please light my dormant light. Jyot se jyot jagā do, mere antar timir miṭā do. Remove my inner darkness of ignorance. That is the Guru Tattva. And that Guru Tattva is the highest Tattva in the universe: Śiva Tattva – Śiva, Brahmā, Viṣṇu, Saheśa. Therefore, Mahāprabhujī said: “Śeṣa Maheśa kare Guru sevā, mujhku śaraṇa rakho Gurudeva.” Śeṣa and Maheśa – even Śeṣa is Viṣṇu, Maheśa is Śiva – they also then adore the Gurudeva. Said, “Mujhku śaraṇa rakho Gurudeva.” O Gurudeva, give us also the shelter of that Brahmalike, that is Brahman. We are longing for that one, not this physical material thing. God is quarreling in this? So come, wake up, meditate, and practice, and live happy. Wish you all the best, and many, 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 are closed, 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 – all 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 and how Mahāprabhujī’s divine blessings will lead us here or there. Definitely, somewhere we will be. Satyam. Om Śānti, Śānti, Śāntiḥ. Gajananda Bhagavānakī, Dīp Nārāyaṇa Bhagavānakī, Devpurīṣī Mahādevakī, Mādhav Kṛṣṇa Bhagavānakī, Sanātana.