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All gurus are our paramparā. All gurus around the whole globe—wherever there are spiritual, real, and good gurus. We adore all great saints, Gurudevas, and Bhaktas on this whole globe. We adore and offer praṇām to all Sādhu Mahātmās. Today we worship them because they are the greatest of the great. I have always said that one has one real mother and father. In this life, they are yours. We do not know about after, but when we are in the reality of our parents... Similarly, we are also one with our Guru. Yet, we respect all mothers and fathers in the world. We worship and respect all mothers and fathers. This ensures that our own mother and father will not harbor any negative thoughts. Similarly, all bhaktas or devotees have their own guru, but our gurus are those who belong to a long, long generation of masters. You cannot take away your guru and go to another guru. Then you break the tradition, and we do not know in life how it will be. We are all here, and you have your own father and your own mother. Then you are a real human being. Otherwise, if you keep changing your mother and father, this and that, it is like an animal's creation. Animals go to animals, but humans are not animals. Humans are not birds. Humans have received this life from the conscious knowledge of God, and that is why it is called Guru Paramparā. They are all our brothers and sisters, but our roots are in our real father and real mother. Even if you sometimes fight a little with each other, it is said that when a little child cries, the father or mother might say, "Be quiet, sit down." But the mother speaks only from the mouth, not from the heart. Real parents are like that. Others will suffer very much in the next life. Consider this: some people keep a bird in a case. That parrot or bird is in the prison of a little cage—a lifestyle. They are inside, given good food and water, and people talk to them, "Hello, you, choo-choo, choo-choo." But that hard feeling of the bird, or some animals too, is a life in prison. So, are you a human or are you not? This is very, very important for us. Similarly, with our Guru. When we have adopted our real Guru, we have many gurus. All who give us training are our guru—from primary school in kindergarten to universities, all teachers are our guru. But this is for worldly life. Then comes what is called the Satguru. Today is that day. Therefore, you know that there are four gurus: Śiva, Viṣṇu, Brahmā, and Guru. Brahmā, Viṣṇu, and Śiva are also like gods, everything. But still, they also have their Guru. That is why it is said, "Guru or Brahmā"—who is the Guru? That Guru is Brahmā. So, Brahmā also has a Guru. Which is that? This Sadguru. So, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma." But first Sākṣāt, Guru Brahmā is the Gurudev. Thus, Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara—all these three are in one as Gurudev. And all these three, Brahmā, Viṣṇu, and Śiva, are in one; they are in the Guru. So who said that we bow down to that Gurudeva? It is not easy to become a guru. Do not think, "Okay, I will become a sannyāsī now, I have the dress." The dress is everywhere. Now we sometimes have orange fashion. That is not how it is. Therefore, the first is that Gurudeva. Thus, it is "dhyānamūlam gurumūrti"—the meditation is on that statue. And we must worship the holy feet of the Master, the Gurudeva. We wash, we brush, we touch the toes of the Gurudeva. Wash the legs of the Gurudev's feet, the toes; you should also, how to say, touch them with your tongues. So, "dhyāna mūlam guru-mūrti, pūjā mūlam guru-padam." Today, we are going to worship our Gurudeva's holy feet and his nails. We shall touch, we shall lick the toes. "Dhyāṇa mūlaṁ gurumūrti, pūjā mūlaṁ gurupāda, mantra mūlaṁ guruvākya"—which is the best mantra for us. Guruvākya, what the Guru said, that is our mantra. If you say no, or this and that, then your mala is broken. Of course, sometimes they will ask, "Gurudeva, is this the path? This side, or should I go that side?" So Gurujī says, "I don't know. You can go this path." Then he says, "No, no, Gurujī, my village is that side." Then he says, "Yes, go to that side." This little, bittle, biggle talk is not called Guru Vakya. Guru Vakya is that for our spirituality, our learning, our nature, many things. So, follow the guru-vākyas. Otherwise, do not run away and go somewhere else to teach and then come back. That is not good. Sometimes people say, "Now I am a master, I am not a guru," and so on. You cannot be a guru. In this Kali Yuga, many people, out of their intellect, are becoming masters, giving teachings, making techniques, giving teachers. But you cannot make the teacher of the guru. Yoga, we say yoga. And yoga, you know what it is—yoga is union with the cosmic Self. If you are teaching some kind of techniques of postures, that is not the guru. Many people are doing it only for money or something, and they say, "I will teach you, I am the best teacher, we have this, we have that." That will split everything. From that comes the problems we have here now, all this disease in everything. You will say, "I do everything." But when reality comes, you will go to the altar of Jesus. You or we will bow down to that altar, to Jesus. You will not say, "I am now Jesus, and I will make you Jesus," and so on. Will you make it, Jesus? That's it. So many people now are making yoga just like a chocolate. Therefore, today on Guru Pūrṇimā, worshipping the Guru Deva, holy gurus, holy feet—only a real Guru can do that. Even when the Guru Dev is here and people want to wash his feet, the real Guru will say, "No, it doesn't matter, just come on. I give water, hurry up." "But Gurujī, please, please, I want to wash your feet." "Oh, when it is a very hot day, then you can do it." Who was washing Jesus' feet? Who was in that river? And who was his guru? Who gave him the blessings? Who was that? It doesn't matter because two years, many years, this many years... but you know that it was that one who brought Jesus on his shoulders and went through the rivers, etc. You cannot be that. Or after that, when you give that holy blessing... In your Christian tradition, you had the Pope. When the Pope is there, all kneel in front of him. Jesus' finger is the ring, and that ring is a symbol of Jesus, so they touch the ring of Jesus on your hand. But there is also in the Lala, about, let's say, 50 years before, and the Second World War and First World War... at that time, mostly Christians, all the people, they would say, "You seek your finger or your hand." Younger people would kneel a little and then kiss the ring. That was a very nice tradition. And now, only shake hands. So, God said, "What are they doing? Shake hands, shake hands." Shake means to put fire on fire. I think God said I should give the knowledge again to the people. Because everyone is sick with the hand, so it came suddenly, the prāṇa, the crown. So this crown was... Nobody wants to give you the sick hand now. You want to go to the hand and say, "No, no, it's okay." That's it. It was the Jesus technique. They did not do it, and now we are all far away. And also, do not give the cheek. They only said, "We are like this room." So, that is all, everywhere in that spirituality. But now people make it very easy, especially with yoga. Now, all think they are the gurus, and so it will disrupt everything. But real Gurus will be there, and real disciples will be there. Again, they will come, so we have to search for a Guru. Therefore, we have our paramparā: from Śiva, Satyugas, to Ālagpurījī, then how we don't know—maybe millions of disciples of Ālagpurījī, but we only know some. So Ālag Purījī, Dev Purījī, our Bhagavān Dīp Nārāyaṇ Mahāprabhujī, and our holy Swāmījī, holy Gurujī—these are our gurus. They are protecting us. When you go home after working, you open your door and see the picture of the Holy Gurujī or Mahāprabhujī. When you look, immediately your heart relaxes because it is like that. Those who humiliate those masters and try to generate negativity will be like hidden animals. How are they hidden? In the rock, in the darkness. They will have no more light. If they are in light, they will be like the blind. So they are like thieves. These animals go in the light, in the night. That is how we can come. Therefore, when you come to your parents... now many people have lost their parents. There are many children who do not know what a father means or what a mother is. They are telling people, children like this, that they have no respect for parents. They create war and negative things for them. You do not know who your mother is, who your father is. How are you training the people? The girls are trained in a different direction. The boys are also in a different direction. It becomes like animals. It is animality. That is why we have to come to that kind of spirituality. We did not see Jesus who was it. But we all are there, we all are enduring him. They put Jesus on the cross because they want to remember all that—how Jesus was, how that Jesus was. Some have no God; they only see that God and that God. In the Sanātana Dharma, in Hinduism, they have living life. How is the living life? That is like our parents, to parents our great-grandparents, then those grandparents, and then grandparents, and then our parents, then our children. This is the chain, like our mālā. In the mālā, all these mālās, the bead and the thread. Do not break the thread. On the day the thread is broken, all seeds will disappear. So each way it says, "putt gai he mala"—the mala is grown. There is one very nice bhajan someone has sung. It is a very nice bhajan one is singing, but it is also very sad: the thread is broken, and the pearls are destroyed everywhere. There is one nice bhajan I will find out for you, and I will sing it. It was about, let's say, 50-60 years before, one person wrote this bhajan. Very nice, very nice. So, my dear, to become a guru is not easy. And when the guru is there, you have to accept him like a mother and father, sisters and brothers and everything. So when we are there, it is very much.