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This is a family meeting, and of course, we have the spiritual seminar. What do I understand about the spiritual seminar? Spirituality does not depend only on practice. Liberation does not depend on postures and practices; liberation depends on discipline and the way of life. How you speak, how you live, how you talk, how you create atmosphere—all is very important. Śayama and niyama, these two things are very important. Niyama is discipline, everyday discipline. And śayama is control. If you don't have something under control, then something is wrong. So we are here for our satsaṅg, for niyama, for everything we are doing and practicing. Well, you know that unfortunately, today is exactly one year. According to this calendar time, our beloved Holy Gurujī passed away. According to his mental state, his memories, his words, his speech, his lungs, his heart—everything was very perfect, except for a little kidney complication. I was sure that Gurujī would cross over 125 years, according to his body. I have met many people, but I never met someone so disciplined in śayama and niyama. It is very hard to imagine that he is not with us. You see, everyone has to go one day. But the going away of such a great personality, a great light, is a loss for this planet, for the millions of people. That's it. So, blowing off a candle is different than the sunset. That's it. What we are doing in memory and honor of Gurujī, this conference, is just nothing. Not even one flower, but a small petal of one flower as a token of our devotion. The relationship between the Master and the disciple never ends. That cannot be changed; it cannot be ended. May it pass as centuries. Only the disciple knows, and the Master knows. There are also such disciples who are waiting for the successorship. There are some people who are waiting to get the post of director, waiting for when the director will retire so that he or she can become the next director. That is a worldly mind. But you see, a disciple can sit on the Holy Throne or the Holy Chair of the Master, but still, he is not He. That you should not forget. It does not mean that he has become that One. The Pope is sitting on the holy chair in Rome, and we respect that holy chair, but it does not mean that he is Jesus. So if a disciple becomes a successor, it means to carry on the work as clean and as good as is given to your hands—not to manipulate. Not to manipulate. So a disciple will never be a guru. A disciple will always be a disciple. A father can be the General Secretary of the United Nations. The son can be the General Secretary of the United Nations. But for the parents, he is still that small baby. He is still the son or the daughter, even if he is the President of the country. So, it doesn't matter how high your titles will be. You cannot become the father of your father. Can you? But you will become the father of your children. That is natural. Similarly, your disciple, your follower, may respect you as a guru, as your master. In the same way, your disciples can respect you as a guru, as a teacher. But that doesn't mean that you are erasing the feeling of discipleship toward your Master. Do you understand me? For your Master, you will always be a disciple. May you be more successful. And why are you successful? Because of your Master's blessing. Guru Govind Dau Khade, Kishke Lagun Pai, Bali Hari Gurudev Ki, Govind Dio Batai. The Lord and Guru, they both were standing in the front. Now, our disciple had a question in front of him, a spiritual dilemma. Now, whom to greet first? If I greet God first now, then my Master will say, "You see, such a greedy, selfish person. As long as he needed me, I was the first one in his life. Now God is here, and now God is first for him. I am secondhand." If I will greet first my master, and if I greet first my teacher, then God will think, "Am I in the wrong place? Life long he was praying for darśan. And now I am here, and he neglected me." So to whom should I greet first? Guru Govinda Daukhade. Both are standing, Guru and Govinda, in front of me. Krishna, Govinda is Krishna. Kiske lagupay? To whom should I bow down? You remember I told you yesterday, Doha, a poetry, Indian poetry, Doha. Doha means two. And two means there is one question and a second answer; that is Dohā. The first line is the question, and the second line is the answer. The answer comes to the disciple's mind. It is the mercy of the Gurudeva. Govinda Diyobhata—he showed me the Govinda. First Gurudev, first Guru, then God. So you were the same ignorant disciple. You did not know A and B. When you had to write A and B, you were holding a pen like this. Someone taught you how to hold a pen and how to write. Don't forget, my dear, now. Now you are a professor, rector, lector. And that is a factor. You've forgotten your reality. A human should never forget the reality. Remember always that our origin, beginning... The disciple will never be a guru to his guru. Like a son will never be the father of his father. That is it. So, who knows these principles is always protected by Gurudeva. So, one is getting his blessing to carry on. And prayer to him, Gurudev, to give us strength: buddhi, intellect, vivekā, śakti, bhakti, vairāgya, and jñāna. This we need: śakti, vairāgya, bhakti, vairāgya, and jñāna. And tāga, sādhanā, niyama, and seyama. Then you can take off. All signals of the radar are clear for you. Directly to the Brahmaloka. Therefore, Gurudev is always Gurudev. He will always be, for us, Gurudev. And we cannot compare with them at all. And we are thankful that they bless us still, continuously. Tomorrow you will be there at the conference, and many others will come. So for us, that is a celebration, meaning our devotion and prayer to Gurudev, and to bless us for world peace. So Gurudev remains Gurudev. Yes, there is a difference: physical form and nirguṇa form. So, we need that spiritual lineage. So, to get the light of Mahāprabhujī, Devapurījī, Alagpurījī, Holy Gurujī, you need me. When I leave the world, you will need someone to carry this light on. And when I leave this world, you will need someone else to carry this light. For this reason, millions of people are confused. They say, "Kṛṣṇa is my God, what will my Guru do?" Or you say, "Jesus is my Guru. He will lead me." I believe He will lead you. There is no doubt. Go ahead. He will not lead you in that way, the way you think. Therefore, we have to follow His instructions. If Jesus said, "I am the way to the Father," that is the truth. A hundred thousand million times true. Only he is the way to the Father. But what does that mean? To whom did he say that? Who said to whom? He said to his twelve disciples. Disciples, who told to disciples? The Master said, "I am the way to the Father." The Master said to the disciples, "I am the way. The Master is the way to God." That's it. That's what we have to understand. Don't believe other Gods; that is also very true. But you know, when he said it, he said it in front of the temple, to people who were playing with gold, money, and this golden bull. So he said, "Jesus, this God, as a gold, is a wrong God." So we have to understand the essence; therefore, many things are lost. Human roots are rotten. Human roots are rotten because yama and niyama are lost. Ethical and moral values are lost. Blind belief came, and the ruler of the sticks came. Daṇḍa, just keep his. Whose stick? Whose buffalo is that? How strong you are, that many sheep you take. Therefore, again we have to get Sanātan values. Human rights can only be understood if we understand the value of human life. And this value of the human life has to be realized. One disciple in Jodhpur told me that around the 20th of October, Gurujī didn't feel so good physically. He had left his body already, but the doctors tried to keep his body. And I was standing there, so the doctor said, "Please, can you move out of the room?" And they were doing all medical first aid. And he was in, how do you call it, an emergency room—intensive care. They had a camera in the room so that the nurses at the nurses' station could see on the screen, on the monitor, what was happening in the room. They also put paper on the camera. The doctors covered the camera. And so they were pumping his heart, and like this. They put a pipe in his mouth for artificial respiration, brought him back again, moving his lungs and blood, his heart beating. So one of the bhaktas told me, "Swāmījī, please, you tell Gurujī that Gurujī now can go." That was a shock for me. What do you say? I tell Gurujī, "Now you can go"? Impossible. What do you mean? He said, because he is a very close devotee of Gurujī, that one day Gurujī told him, "As long as Maheśvarānanda does not allow me to go, I will not leave this body." And he said Gurujī is only there. Now he was in a coma. So Swamījī told him in his ear, but my heart, my intellect, my emotions didn't allow me. I had no strength to say this in Gurujī's ear. Do you remember this morning I gave you one talk? That you tell someone, "Go." So I told him no. That I cannot do, never. This, as long as I will be in this body, I will never say to my Gurudev. I will always say, "Stay, please, remain." It doesn't matter how I love you. Yes, then I went to Jadon. It was Diwali, some days, and I came back. Then I got a message in the Jādon Ashram, in the night, that now I should go to Katha and pray to Mahāprabhujī for the releasing of Gurujī's state of being. So, immediately I went to Katha. This was Gurujī who was doing it in me. And so I was praying in Kathu at 10 o'clock in the morning, or 9 o'clock in the morning, in the Ashram. And I prayed to Mahāprabhujī that if it is true that Gurujī said all my wishes will come true, whatever I will ask Mahāprabhujī, then, please release him from this state of suffering. Make him healthy, and if the māyā of your nature doesn't agree with this, then please take him to you. As soon as I said this, about 190 kilometers, or however far Jodhpur is from Katha, Gurujī began his eternal journey. And after one minute, I was still praying, and the telephone rang. And I got to the ashram, that I should return to Jodhpur immediately. So, is everything clear? They didn't tell me; the telephone came. So after prayer, they offered me tea. For a few minutes, I sat and drank tea. The person who was looking after the ashram was also very ill. And I was doing some, I was arranging some construction work there. So I went to check that work, but again I came back to make praṇām to Mahāprabhujī, because I said I will not come again. And I looked a little bit at how they were doing, and immediately I came to the second ashram in Kathu village. And there was another telephone waiting; they were holding the receipt. Then it was clear I had to go. So it is already that far, one year.