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Dear ones, I wish to share a very beautiful story with you. This is not merely a story; it is a real fact that occurred just 20 to 25 days ago. Many of you may know of it from an international program, while others may not. I speak of Seva. In Gurujī Satsaṅg, the words and teachings of our dear holy Gurujī contain three essential elements. The Guru Gītā states that the most difficult, beautiful, and greatest tapasyā is sevā. The most beautiful thing in the world is to perform seva. What is seva? Seva means helping—helping without expectation, without awaiting a "thank you." When someone says "thank you," it implies they have not fully accepted your service; they are repaying you with words. In India, the government has enacted laws to curb excessive spending on ceremonies. For instance, it banned Mṛtyu Bhoṣa, the feast held twelve days after a death, which had become a costly tradition under social pressure. Similarly, child marriage was banned, though symbolic ceremonies sometimes persist. People find ways around these laws. They may say there is no Mṛtyu Bhoj but instead offer Gaṅgā Prasādī, bringing Gaṅgā water and holding a satsaṅg, which becomes the prasād. For marriages, they may give vouchers inside invitation cards. Thus, humans always find a way. But prasād is not merely for eating; it is for everyone. Śiva is different. God Himself measured on a scale: on one side, the benefit of Śiva; on the other, the benefit of mokṣa. Which is greater? Is it better to attain mokṣa or to remain on earth and perform seva? Seva must be greater than mokṣa. Therefore, God Himself incarnates from time to time. O Arjuna, time to time I manifest myself through my yoga māyā, yoga śakti. God incarnates to do sevā. He comes to help us; He is the saviour, the protector, the helper. God comes to serve us. Thus, the best sādhanā, the finest thing one can do, is helping. I always say that helping hands hold more value than merely folded hands. Everyone needs help. Where help is needed, argument, philosophy, and discussion are not needed. If someone has a heart attack and falls, we should not debate whether to call an ambulance based on their origin. No discussion—immediately call for help, for that is above discussion. That is where seva lies. About a month ago, in Barcelona, Spain, the Parliament of the World's Religions—an organization over 140 years old—held a seven-day gathering. Around five to seven thousand people from across the globe attended. All religions were represented, sitting together in one hall, speaking about their faiths and advocating for unity, multiculturalism, inter-religious dialogue, and world peace. There, we had a group of 300 Sikh volunteers. The Sikh tradition, Nitya Kṛaṅk, Sondhan, originates from Hinduism, beginning with Guru Nānak Sāhib. They came from London, Canada, Germany, and India. They erected a tent four times larger than this hall, air-conditioned, and at the opening ceremony before 4,000 people, they announced with folded hands: "From tomorrow, from 12 to 3, we will be giving langar—free vegetarian food. We have the Guru Granth Sāhib here; we have opened a Gurudwara in the tent. We request you to bless us and come to eat." There were many participants. Many Hindus connected to Indian culture and many Western vegetarians had been requesting the conference organizers for vegetarian food. The organizers had set up a buffet with vegetables, fish, fruit, and chicken, suggesting vegetarians take only vegetables. I explained to them, "We are strict vegetarians. If your spoon, having touched meat, touches my food, that food becomes uneatable for me." Many questioned this. However, because the langar food was free, and there was another restaurant on-site where one had to pay, everyone went to the Gurudwara every day. The paid restaurant had to close. Furthermore, news spread in Barcelona newspapers. Curious locals came to test the free Indian vegetarian food. Tourists on summer holiday from Austria, Germany, and other parts of Europe came directly from the beach. No one was refused; all were welcomed. Daily, 5,000 to 8,000 people ate for free. One had to remove their shoes. The volunteers had set up a shoe stall, and someone stood with a towel and water to wash and dry your hands before eating. Service was immediate: you received a cool, sealed bottle of mineral water or Coca-Cola. As you left, they said, "Thank you very much for coming. Please come again." In the Gurudwara, as a sign of respect, one covers their head. They had thousands of white towels for this. People would often forget and walk away with them. Outside, volunteers would take your shoes and clean them nicely with a towel—no charge. That is called Śiva. At the highest place was the Guru Granth Sāhib. In Sikh tradition, there were ten Gurus. The last Guru compiled the history and teachings of all ten into one book, the Gurū Granth, and told the community that henceforth, this book would be their Guru. All saints are respected by Sikhs. They carry the Guru Granth Sahib on their head because it is written: "Guru Granth Ko Janiye, Pragat Gurari De." Understand this Guru Granth as a manifestation of the Guru himself. "Jaga Hirde Sudhe, Khoj Tame Le." Those with pure and spiritually clean hearts will find that this book is God. Every word in it is to be respected, just as every word of Jesus in the Holy Bible is the ultimate truth for Christians. These are Guru Vākya. Jesus had twelve disciples who called him master. The master would sit in hills, mountains, deserts, and temples, speaking with his disciples. The temple tradition is ancient, originating from India, reaching Egypt, and evolving into what we now call a church. Church or temple are essentially the same. The Sikh devotees demonstrated practically what it means to respect the Guru Vakya and what it means to do Seva, as written in the Guru Granth Sahib. It is said that thousands of moons and suns together cannot produce sufficient light. "Guru bina hirade ghor andhakāra." Without Gurudev, there is complete darkness in our heart—the darkness of ignorance, which only Gurudev can remove. All of us have gone through training, school, and now mostly kindergarten. We have received lessons and teachings from our mother. The difference between animals and humans is that humans are educated, civilized beings. Human consciousness and intellect can be educated. True education is that which understands the cosmic law, which sees the oneness in every heart. The words "guh" and "ruh" are often explained. Guh is darkness, ruh is light. Moving from the darkness of ignorance to the light of knowledge is the guru. A person may have theoretical knowledge about a car but cannot drive without practical training from a teacher. Everything we have learned in life—how to cook, eat, even brush our teeth—was taught to us. Could a monkey brush its teeth as we do? Our brain, consciousness, and intellect are filled with preserved knowledge. That knowledge is light. Without it, a human is like an animal. There is a higher aim to this endless journey through the universe. To be born and to die, the final liberation may be impossible through human life alone. "Mūlaṁ Guru Kṛpā." Therefore, to enter into Brahman, we need the Guru's grace. Many are against this. I was listening to Gajanan's lecture in the car a week ago; he explained a prayer very nicely. It is acceptable for a master to quote a disciple's words if they carry knowledge. Those who claim we do not need a guru lack the knowledge of liberation themselves and lead others into darkness. Rare are those who can liberate and guide toward liberation. Therefore, Śiva—helping, creating harmony, understanding, and living together—is vital. Yet some people seem impossible to change. They are like a dog's tail, always bent; you may straighten it, but as soon as you let go, it curls back. It is not difficult to be friendly, kind, smiling, dancing, and loving. The difficulty lies in loving your enemy. As Mahatma Gandhi said, we hate the action, not the person. We must love the person. To realize this in the heart requires hard work on oneself and the educational blessing of the Guru. Education from mother, father, teacher, and friends shapes us. A bad society or a bad habit, like drugs, can destroy a life. It is easier to become free from an enemy than from a bad habit. Therefore, we need jñāna, knowledge. That knowledge comes through guru-dvārā, guru-śaraṇa, āśrama, mandira, saṅgha. Guru-pūrṇimā is the day of light. For me, it is the day when, for the first time in this endless universe, the form of Parabrahma and its resonance manifested, and with that lightning, the fire element arose. That light spread throughout the universe. Some may say there was a great cosmic explosion. That was Om. The first day our planet emerged from the waters and came into contact with light is Guru Pūrṇimā. It is the first day. Our first Guru Pūrṇimā occurs when we enter the mother's womb. Our second begins at birth, when we hear our first mantra or kind word—perhaps from the mother, father, doctor, or a smiling sister. You open your eyes and see beautiful life. Thus, it is not only about the gurus we typically think of, though they are very important. We must understand. Guru Pūrṇimā is a day for all educated, civilized beings. Anyone who can speak a word, say "mother" or "father," has a Guru. Pūrṇa means completeness. The Guru is one who gives us the knowledge of completeness. There are many types of knowledge, but they are not yet purāṇa (complete). Purāṇa knowledge is only attained when you know thyself. "Ko ’haṁ katam idaṁ jātaṁ ko ’ve kartasya vidyate?" We know the answer to "Who am I?" theoretically very well now. But as Einstein said, tons of theory are nothing compared to a grain of practice. We speak from the self: "I am the ātmā, I am the self, I am immortal." Yet we may be unable to forgive, understand, or overcome a little jealousy. The ātmā is not jealous. Where there is jñāna, there is no darkness, no ajñāna. Where jealousy, hatred, greed, fighting, and sorrow exist, inner qualities attack you. You are either swollen by worldliness, blinded by māyā, or pulled back. When you fight the external, it pulls you back. There are two kinds of disappointment: external and internal. But the yogī or educated one is above both. There is no one in life who has not been disappointed. I can tell you, those who have been disappointed are now the strongest. Disappointment comes in many forms—not only in relationships, but also from a tree that bears no fruit, from inadequate rain, or from a door that lets in cold wind. You know these better than I. Yet, one must stay like a lotus flower above the water. It is said a yogī should be above. Krishna said, "Arjuna, there is nothing in the entire universe that I cannot obtain without action. I merely feel or wish, and it is there. Mujhe Trilok mein koi aisi aprapya vastu nahi hai. But still, Arjuna, I am doing, I am acting." First, so that future generations may imitate. Second, to be active, creative, and do something good. Thus, Guru Pūrṇimā is a day to celebrate your education, your completeness, your knowledge, and to be thankful to that divine master and all who brought this knowledge, who strove to educate humanity. Otherwise, we know from history, like the Neanderthals living in caves, development has been slow. We develop and are still developing. That is Prakāśa. Jñāna is Prakāśa. Knowledge is Light. Someone must lead us to that light, give us that light, which will lead us to immortality, Amaratattva. Therefore, Holy Gurujī said in a bhajan: "Prakash puñj amṛt ke śagar, Śrīdīp Harī Mahādānī hai." Prakash puñj. The sun is Prakash, giving light to all, the source of light. "Prakash puñj amṛt ke śagar." A lake will dry, a river will dry, a pond will dry, but the ocean remains—Sāgar, the ocean of nectar. He is the ocean of nectar, the source of that light. "Prakāś puñj amṛt ke sāgar, Śrī Dīp Harī Mahādānī hai." That is Mahāprabhujī, Dīp Harī, the Viṣṇu. Mahādānī, the giver of givers. There are two kinds of givers. I can give you only if I have something in my pocket, which I have because you gave me. So I give because I have been given. But He is the giver of givers. No one has given to Him; He is the owner. He Himself is that which He gives. That consciousness must be transmitted to disciples. That is the transcendental process between master and disciple, which leads to the successful realization of what the master is. Otherwise, I speak and you listen—very good. We practice asanas, and questions arise. "My knee hurts very much. What can I do?" You can go to a doctor. "I had an operation, but it was not successful." Then I may consider it karma. Francis, we need that knowledge. On this Guru Pūrṇimā, I wish you all the best blessings. I pray to all holy incarnations of this globe, all living spiritual masters, and all who will come. To that cosmic self dwelling in the consciousness of every spiritual master on this holy occasion of Pūrṇimā: may they all bless you with both hands. May they shower upon thee nectar and prakāśa—"prakāśa ponjamratkeśāgara"—that you become healthy, happy, harmonious, and live a long life. May your spirituality grow day by day, and may the consciousness you occupy one day merge into the cosmic consciousness. For this, I pray to Mahāprabhujī for you, and I bless you.