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The terms student, teacher, and master all refer to the same relationship in different languages. We are all students, and what we receive comes from a master. Everyone, from little children to university graduates, is engaged in this process of learning. In our Hindu tradition, we also have the concept of a master, a guru. One should not think that the word "teacher" is acceptable but "guru" is not; it is merely a linguistic difference. In various countries, it is called differently. When someone completes their studies successfully, they too have their master. And we, in turn, call our students by other names. Now, they are all doing great, but they are diverging more and more. What we have is the guru. So, that is a guru, and that is a student. That is the distinction. In this way, we address Indians, Germans, Austrians, Croatians, and everyone else. From time to time, the question arises: what would I like to learn? They are doing many, many things, which is very good. The yogīs also have many, many techniques. For example, one student—or guru, or student, whatever you call it—comes from one direction, from the rising sun. Let us say one student comes from the east, where the sun rises. Another comes from the west, where the sun sets. Another comes from the north, and another from the south. Everyone will arrive at one point. One master, or guru, comes from this side, so there is a different teaching, a different path. From the north, it is different. We are all coming from various directions, but we are descending to the same summit. Therefore, do not say, "My teacher is not good," or things like that. We are all coming to meet at one point. All the professors and others I mentioned are also coming from different directions to one point. But now it is said that things are separating. What they are learning now, more and more, they are just going on like this alone. Then they do not speak of the highest, nor of the guru or such things. First, they are proceeding. They are very great; they study extensively, they have many books, and so on. But when they die, they do not go, for instance, to the gods. Many, many people cannot know. Is there no God? It is nothing. Sometimes we want to say, "Okay, they are good," but those who have studied so far are lost. There are also many people who, of course, study everything except spirituality, like God. So, their master, their teacher, their guru. Guru or master—this is the same. Ultimately, it is that Śiva, Brahmā, Viṣṇu, and beyond them is the guru. In this lies a difficulty: there are great sādhus who have not studied formally, and others who have teachers instructing them constantly and have learned a great deal. That is the point. Even if we have not learned in that way, we are like God coming to God. There is a story of two brothers in a family, along with some sisters. One brother began to study. He learned a great deal and became accomplished. The sisters, two or three of them, married and went to their husbands' homes. One brother was a very diligent student; he studied extensively. The other brother did not study much; he studied a little, of course, but not extensively. He went into the forest where there was a river. On one side was the city or village, and on the other side of the river was a Śiva mandir. That man went there and performed pūjā to Śivjī. He grew vegetables for himself and lived there. He performed pūjā for Śivjī, though he did not know the proper way to perform Śivjī's pūjā. But pūjā is very great; they have a Śivjī. From time to time, his brothers would visit. "Brother, please, you should study. Come home. I will give you money, and you can study." He said, "Brother, I am okay. I am very happy. I have what I want, and I have Śivjī." Again, sometimes they would come and go. He was about fifty years old, and the other brother was about ten years older. One day, the elder, educated brother came again to visit his younger brother at the Śiva temple. The elder brother brought fruits, some nuts, and some cloth, and came to him. He said, "Brother, let's go for a walk." The younger replied, "Why not? Let us walk." The younger brother said, "At midday, there is pūjā for Śivjī—morning, nine times, evenings." But he did not know anything; he was only repeating "Śiva-Śiva, Nāma-Śiva, Nāma-Śiva," like that. The elder brother said, "My brother, you should study that. I will teach you how to learn." He said, "Yes, brother." So both brothers sat there. The elder brother explained something, not for himself, but something about Bhagavān Śiva being very good and that one should learn from Śiva. He told him something and said, "Please learn." The younger brother said, "Okay, brother. I will read it and memorize it." So the younger brother received these instructions from the elder brother on how to correctly perform the pūjā for Śiva. Then the elder brother wanted to leave, as the day was drawing to a close. He said, "Brother, all the best." They hugged, and he went to the river, to the bank. There was a boat. The eldest brother was now going from the other side of the river. The younger brother stood there on the bank. "My brothers," and so on. The elder brother was nearly ready to depart. The younger brother called out, "Brother, brother, what happened? I have forgotten one point. Please, quickly!" What did he do? He was on the water. "Brother, brother, wait, wait, I am coming quickly." On the water? The elder brother said, "What happened? Brother, what happened?" "No, no, because you want to go quickly, I came to you to give one point. What is it? So I came walking on the water." The elder brother said, "My brother, I cannot be as great as you. You are like a god. I learned everything, but I could not walk on water. Please come here. Brother, come back." The younger brother said, "Brother, brother, we should sit down near the Śivjī temple." So, these are the two things. Studying—everyone studies very well, everything. Others did not study that one thing, but they study Śiva Pūjā for Bhagavān, God. So, my God gives me everything, and my God gives to my other brothers. I wanted to get there so quickly, I said, I did not know Śivajī. That I could walk on the surface of the water, but I needed to talk to my brother, so it happened. But any time anything happens, I do not know what happens, but God is doing it. Evening comes, many tigers sit beside me. One day, you know, my brother, when this happened, five or six of these animals were there, and they were like... and he was hiding his other brother. He said, "Brother, come, let you and I have a drink of coffee." "No, there are so many animals, tigers." He said, "The youngest one, and this man, so who is small? His brother." He said, "Brother, just have it in your heart and be in your heart. Nothing will remain. But when you are like this and that, then problems will come. So we do, but we have to do." I believe in both sides. You know how nicely we are doing, studying techniques and many things. We know that Bhagavān Rāma also had an aeroplane, and now it is also there. So I would say, I respect very much all our learnings. We have all things, all science, and I respect it greatly. One man said, "I do not want to have anything to do with doctors and such." But one day, I got into an accident, and doctors came and took me to the hospital. I said, "My God, thank you, thank you. Otherwise, I would die." The doctor said, "I will do everything." But I told him, "I do not have doctors, and I do not want doctors." But the doctors did not say, "We will not treat you." So the doctors, they are doing everything, everything they are doing. There is no this country or that country, this person or that person. The same is true for satsaṅg and Gurudev, and this, what we call, is another part. Mostly, we know in every country that people come to that saint whom we respect more than doctors. So life is like that, and we should never say that doctors are not good or medicine is not. We have both. But afterwards, we do not know if they are going to Brahmā's or Viṣṇu's abode. We know what is with Jesus and the Mother. They have, but now how about you or me? It does not matter. We are only saying, yes, it is our Jesus and this. And how we were humble, very old people, and nobody making mistakes or many things. And now we take in our hand the gun and kill. What is that? Jesus did not say to kill, only to be humble. So then, what heart can we tell them? That we are good? Yes, I do not know. You should give me an answer. You are killing people very quickly, this and that. So what do you say about this? You know, in India, they would never first kill someone or fight or something. When it is like this, still they do not want to do something. But now they also have to do everything. But still, not like that. This is that. So we are human. Are we human? And when we are human, what are we saying? I often say, in the morning when we wake up, we open our eyes and immediately say, "I am human." I am human. And in the morning, when our eyes first open, we say, "I am human." The whole day, somebody will dare say, "He said to me, 'I am human.'" I will not kill animals. I will not kill people. I will not be like that, because I am a human. And then, when we are about to step out of bed, we say, "Mother." Can I step down on you? Two mothers. One is the physical mother, and now she is perhaps old and has died or something. The second mother is the earth, the whole earth; that is our mother. So please, I place my foot, mother, on you, and then we go and see the morning. You come and see a little water, then we will see in the whole body very quickly the feeling of the waters in everything. So this water and this water becomes the whole ocean. And the water, this water, water is water, so they say, "Water is life," yes. And everybody, we said water is water, "Water is water." And that water is also blood inside, and so it comes in the heart, in the heart. And it is said, "I am now," my body is going on. Yes, the other heart moving in the child or animals, until it comes out from the mother's body, that will not be here. The heart can be felt, even when a woman is pregnant, or even an animal mother when she is expecting offspring, so that heart beats already in the maternal body. But more, everything is coming from here. Maybe movements are coming, or something. This I did not say. But I do not know exactly how the whole process occurs. And so, O Mother, my heart, I come to you. And then, the air. Air without air is nothing. So these five elements, and how long will you be, O Mother? Oh, mother, how long? How much will you give me? My child, only there is that much for you. Then you will go. So do not think that I will hold life for many, many thousands of years, no. Many things are happening, and we cannot do anything. But, oh my Lord, my mother, when she came out from my mother's body... So we brought the child from the mother's womb. Then what do we see? Our both hands. We see those little fists, we see the hands, and the fingers. Vṛṣṭi. They are like this. And we see that they are clenched in a fist. You know that? And we are open. Again going. Again, we take. So we said, they have God in their hand. "Please, please give it to me." So we are closing. The child, we are making him clear up. But when we die, then both hands and fingers are like this. "I give you everything and let my hands free." So we came from that, mothers, and gave everything to them and opened our hands. So it does not matter; one day we have to go. We are sad, and so we do not want to die, but it is given that you are there. This, our body, is gone, but we are life. So, the whole ocean, or clouds, and a very fine drop of water in the sky. And that one drop comes on our palm, and there is the ocean, and this is one drop, one drop. This drop, and this is one. So they are the same. The whole ocean and a little drop are the same. Like we have a fire, very big, but when this little flame is here and there is a bit of fire burning, this little flame can also burn everything. So these five elements, and they are also for us. So, what should we do? We should eat well, exercise, and then work, so everything. Then we will live a little more. But with that spirituality, then we come to God. And everybody has different names. Everybody says this religion and that religion, and like this. Yes, all countries, everybody is different. "I am good, and my religion is good, and I am a religion, and I am a God. Welcome." But when we tell this and this and that... But when our body, our heart, our everything, flies down... May she burn, may this happen, this, anything, anything. But after all will burn, all will come to one. One drop or the whole ocean. So we will all come together. Do not say it is this and this and that. But how and how it was, so this ocean again, water will come, clean up, and the rest again will go again into the ocean. So we do not know. Then you will say that the Hindus, or Christians, or the Muslims, or the others. There is that, but when we die, then we do not know what we do. Our religion will say that our person died, and we give the ceremony. The body is there, but where has that gone? Neither I nor you know. But it is like this: clean water is coming there, and dirty water goes like that. So that is this: we should give love to everybody. We greet all our friends, we consider them good friends, but it is not so. So, it is always said that time comes again, and there will be more. They will fight, and they will kill. And find quality, they will go again to Brahmā.