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O Viṣṇu, Gurudevo, Maheśvara, Gurur, Sākṣāt, Parabrahma, Tasmai, Śrī Gurave, Namaḥ. Dhyāna Mūlaṁ, Guru Mūrtiḥ, Pūjā Mūlaṁ, Guru Pādaṁ, Mantra Mūlaṁ, Guru Vākyaṁ, Mokṣa Mūlaṁ, Gurur, Kṛpā. Good evening, dear sisters, brothers, yoga teachers, yoga students, to all different religions, to all on the path of spirituality, and to all. Blessings of Gurudeva. In our prayers, written by Mahāprabhujī, it is said: "Who is greater than Bhagavān Rāma and Kṛṣṇa?" They must be guru-keen. Even Rāma, Kṛṣṇa, etc., they also have a guru. They also studied with teachers in school. They know they are everything, but they always honour this principle. Thus, Mahāprabhujī said: "Namo Namo Gurudevjī. Koṭi koṭi praṇām, palak palak prabhu vīnatī. Śukṣagār Nijnām, Nām Liyā Sab Ubre, Anand Hot Apar, Aap Satguru, Mein Shishya Hoon, Aap Mam Pran Adhar. Param Haṁsa Gurudev Jī, teen lok ke dev, śūr, nār, muni, sab śānt jan nit ut karte sev. Satguru samdatā nahī, sab jag mangat har. Kyā rājā, kyā bahādur? Sabhi khaḍā rahe tawar..." God is invoked many, many times, and ultimately, it is Rāma, Kṛṣṇa, etc. We know all about God Rāma. After that comes Kṛṣṇa, who is the same as Rāma, from one yuga to another—only the name changes. But it is one. We say God has thousands of names. Which one should we choose? It is said everywhere that God is in each and every hair of the body. Everything is That. Our own names are also what we are; we have beautiful names, and all these names are converging towards God. It does not matter which religion, which thinking, or which worship. In that way, it is in kankar (a pebble). Now, kankar is a little grain of sandstone, and God is in each and every grain of the sand. Which card do you not want, and which do you not know? In all our five kośas—annamaya, prāṇamaya, manomaya, vijñānamaya, etc.—for those who do not know, one said, "Only there is one God." Yes, He is only one, but He is in kankar, in runrun (every particle), in every cell and every hair of the bodies. God is inside. Who is greater than Rāma, Kṛṣṇa, etc.? Rāma, Kṛṣṇa, say, kambade (they bow). Who is greater than Bhagavān Rām, Kṛṣṇa, etc.? Unse be guru keen—but they also have accepted the Gurudeva. They, Viṣṇu, Kṛṣṇa, etc., all bow down to their gurus. Why? It means the guru is the highest. Śiva, Viṣṇu, and Brahmā are the highest. They know everything, but even they are there as gurus. "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvarāha, Guru Sākṣāt Parabrahma, Tasmai Śrī Guru Ve Namaḥa." We all know this mantra. Thus, there is nothing higher than the Guru. All the cosmic gods, whatever they are, are very high, very high. But they have their duties—this is duty, etc. Regarding how to give, how to do, etc., finally we need the guru. For example, we can say our students, or we ourselves, whatever we have learned, this comes from our students to our teacher. Teacher means a guru. We can read every book in one month and say, "Now we are finished." But a whole year in one class—that is the guru. Similarly, in spirituality, beyond our body and our gods, above that is the knowledge, the Guru. And the guru is not the body. Every god also has a body, but how to know? We say God has a body like ours, but there is a name of God, and many names. That name is the guru. Rāma, Bhagavān Rām, has everything in his body, all of this. But there is one in his name. And that name is still living all the time—take Jesus. We don't know how much it is, but we have Jesus's name. And that name is that guru. Similarly, it is that guru who is giving that spiritual or different part; they have given it. Therefore, there is one, a guru. There are many different kinds of gurus. When little children want toys, you give them toys and show them how to play. How to walk, or how to run—etc., what we are doing. Then we go to school also. Those who teach us how to bike, drive a car, or ride a horse—everything like this. Who gives us this knowledge? That is our guru. If we only go to the horse, the horse will not let you come near. But the teacher of the horse will tell you how to sit on the horse, how to go with the horse on the back, then riding, etc. So that rider on the horse, he was there, he became the guru. Now he has become the guru of the horse. In the same way, that is how to understand what the guru is, etc. Without a Guru, we cannot come. In, let's say, Western countries, you cannot [get a certificate] although you are perfect; they will not give you the certificate. You must go through the teacher. So there is one teacher, and how many students are there? All are getting this knowledge. Similarly, the body is gone. The teacher died. But the name is there, and that name is forever and ever. There we have to understand, and we should know. That’s why God Rāma, who knows everything and knows His own incarnation, went through studying everything. He went to school, and they were not only learning but also going to bring wood for fire, going to the farm for vegetables, going with the cows, etc. The same with Kṛṣṇa. That school is still there, and many thousands upon thousands of people go to that school to have darśan because here was Bhagavān Kṛṣṇa’s school. A far distance, where he was born or incarnated as Kṛṣṇa, and where he went to school—that time there were no cars, only horses or other riding. And because it was very near, parents would always go to the school. As for God Rāma, Lakṣmaṇa, and all four brothers, they went to school. When they finished their study completely, then the king could bring the child back as a completed student, now coming home. They did not go every month or year. So, when studying, like Kṛṣṇa and many others... but when Kṛṣṇa ordered Rāma and others, they were successful and regained that inner energy, power, everything. Then the teacher comes and tells the parents, "Please, this is your son." And even Bhagavān Rāma or Kṛṣṇa will bow down to their yoga or their student teacher. That reality remains as it is. External positions are one thing—you may be a king or a farmer. But what is inside—the knowledge, everything—that is what came. That is more important. It is said that the name is greater than the body. There are those who did not learn properly, or who learned but went the wrong way. We know this is mentioned everywhere in all scriptures. Even Jesus served his guru. At the river, he too received blessings and mantra. We remember that guru all the time. So, in our prayer, who is the greatest, greater than Rāma, Kṛṣṇa, and others? Unse bhī guru kī—but they too made their guru. The Guru is not only one; it is the highest cosmic principle. There is nothing beyond it. And these beings, who is greater, Rāma or Kṛṣṇa? Unse bhī guru kī—they too served a guru. Tīn lok ke nāthe—the three lokas: past, present, and future. All three worlds below, the earth and above. Tīn loke nāth—they are the lord of all worlds. They all have their place: Śiva, Brahmā, Viṣṇu. They are all what we call greater than God and everything—Brahmā, Viṣṇu, everything—but they are Satguru ke adhīn. The Satguru, Gurudev ke adhīn. All these—Śiva, Brahmā, Viṣṇu—they stand in front of the gurus. The Satguru, after that, it is the Satguru who will instruct them on what is right and good, this and that, everything. You have everything. All gods are great. You have a president or others, but for five years and then they are gone. But the guru, the principle—that principle remains. Others will come to take the chair, and others must leave the chair. But the power that it is, that is the Guru. The Satguru is everywhere; they are first. But not as a Satguru do we always perceive them; we are always looking here and there. Do not tell me that I am a Satguru. I say to Gurujī, "Gurujī, I am the servant of all. I am not higher." I even feel that I bow down to all my disciples, because that ego must be killed. Satguru Pūrṇa Brahma. So, the Satguru is Pūrṇa Brahma. Pūrṇa means complete. Pūrṇ is that which is meant to be complete. And from the complete, if we take something out, it still remains complete. And from the complete, that which is taken also becomes complete. So, your father is a child, and your child is a child, and from child to child, it is the same seed—like the seed of an apple or what we call a cherry. A cherry seed will always produce a cherry; that is it. That means it is in oneness. So, Satguru Pūrṇabrahmā. There is a Gurudev who is Pūrṇa, so this is Pūrṇa. This mantra we should learn. And when we can learn and understand this mantra, then we will say, "I want to become one in the Pūrṇa." That is what we call the full moon. But the full moon is only for one day, then it wanes and comes again. Even the Sūrya cannot be complete all the time. And so we think we are very great, and my Guru is great, and now I am all for this. But for how many days will you remain like that? After that, you go down again into darkness, and into the next life. Again and again—this is all what we call the cycle. And for that, Jove Suryanarvada and all these great, strong people—everything they are, they are looking for that Satguru. Suryanār: Sūrya means good, holy, etc.; Nār means the strongest, everything. But they are longing for that Gurudev, Satguru Pūraṇa Brahma. Satguru Purāṇa Brahma. So, Purāṇa Brahma is the Satguru. Satguru Purāṇa Brahmā, Jove, Śūr, Narav, Vat. All they are looking for is the Gurudev, Satguru Dev. Nugra, nicer jāne nahī. Nugra: there are people who talk on this side but are actually on their own side. That could be their side. This is called Nugra. Nugra means they are talking, yes, yes, but they are nothing. It is just like a water bubble. It is very nice, but with a mere touch, it goes away. How long will this bubble be on water, or a rubber balloon? How long will we have air inside? That is a Nugra. Nugra means it is not a friend to good friends. We do not know. One is saying it is good, but inside it is like a knife. Therefore, these nichas, they are all lower, lower... down. Jāne nahī, yuga, yuga, galī, tāṭ. Yuga after yuga are ages and ages. They will only suffer because they did not come to this real Satguru. So, to let you know what that Guru is: your Guru can be one who has a family, working very hard and coming home, having children. Or she also—she is also like a god. So it is not only, "Okay, I will sit in meditation all the time." It is not like that. Last month we had two videos; we learned, and this one was the Jñāneśvarī. How great was that? He saw God, and he sat, and just the body was gone. And there was one farmer, and we have seen that also. He had children, a farm, etc. But he became so holy that it is said, in the Satyuga, God took him in a chariot. People saw him, and he was smiling, and he said, "God, very nice." And they respectfully brought him. When one of you here—and there are some very humble, very kind persons—and we are going to bring this person and say, "Please come to us," and sit down and so on... Do not run to the front. Do not give elbows and push like this. Do not say, "This is not a good person." Jealousy means fire; it is burning. So: Satguru Purāṇa Brahmā, Jove Surundar Nāth, Nugra Nijjane Nāhī, Yuga Yuga Gehlī Tāṭ. And yuga after yuga, they will still suffer like this. So further, tomorrow, one more, okay? That is very good. Tomorrow, yes. It is a call, so now tomorrow is coming, the 15th. Jé tan visky veldi, guru amrat kī khān. I will make it very nicely. Jé tan visky veldi, it is said, it is very nice. It is like what we call the trees, on the trees coming the... yeah, the tree is a climbing plant? Yes, a climbing plant. So this is a poison. Guru Amṛta kī khān—so that with the poison, Gurudev makes the Amṛta. Seeing the Satguru, "Milī, if we give our head, bow down. I give you myself, my head, to the Sadguru." So much can I give? Everything, but still it is not enough, what I can give you. So, in that way, it was a beautiful story today, and tomorrow tell me to tell which story that is. Yes, how the disciple goes from one guru to another guru. So tonight in the dream, you should find out your guru somewhere. Or do not say that you are searching for a guru. It means if you are still searching... So, is it like that? That will come out tomorrow. It will come very nice. My dear brothers, sisters, all Hari Om. Thank you very much.