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Part 1: From Nara to Nārāyaṇa God, Nārāyaṇa, Viṣṇu, the very first God. This is the name of the Goddess; it is an original name. "Nar" and "Nārāyaṇa" are the two words. "Nar" means people, and "Nārāyaṇa" means God. One can develop or realize oneself from Nara to Nārāyaṇa, from human to Nārāyaṇa—that is, to the Highest, to God-realization itself. God Nārāyaṇa is the God of mercy, the God of grace, the God of consciousness. Everything has been created from His consciousness. He is the original God. He is the redeemer. He is the liberator. Without Him, one cannot enter Brahmāloka. Nārāyaṇa, God, and Śiva are the same. The only difference lies in which time, in which place, and on which occasion, and how God plays His Līlā, extends His grace to His devotees. Satsaṅg is the source of wisdom or knowledge. Satsaṅg is a place where one can attain liberation, where one can realize knowledge. Jñāna, Parāvidyā, and Aparāvidyā. Aparāvidyā is knowledge about matter, and Parāvidyā is knowledge about God, Karma, reincarnation, Śikṣā, and so on. One can realize this only through Satsaṅg, through the teachings of a Master, through Śiva. First, one should have an inspiration in life: "I want something. Why was I born? Why am I here? What is my Dharma? And which Karma, my Sīkṣā, has brought me here, with which task, to fulfill my Dharma?" Cār dina kī candanī, ākhir andherī rāt. Four nights are moonlit; the other nights are dark again. So, out of thirty days, only four days have moonlight; the other nights are dark. This means only four days in our life are so beautiful, full of energy and strength, and so on. But then darkness returns. Darkness is Karma, ignorance, pain, suffering, misery, going through death and birth, and all that. Therefore, it is important to understand: why am I here, why was I born? What do we achieve here? And the answer is only through Ātma-Jñāna, Self-realization. First comes transfiguration; then one can enter Brahmaloka. Time is given to us in this Mithyāloka, this mortal world. We are bound in this natural cycle of nature, and this time given to us is only a short time. Time runs, time flows, and the past does not return. For humans, time means a lot. For other living beings, for other vegetation and animals, time does not mean much. For them, it is such that they must continue, must live on through this punishment, through this fate. For them, time is the same. But for us, for humans, time is precious. Why? Because every second is so precious for us that we do not know in which seconds what can happen in our life and bring a total change. So often one says, "Today I have no time to meditate, today I cannot repeat a mantra, today I can perform a Pūjā, today I can do a Seva," and so on and so forth. And this is the difficulty for all of us. One says one has a thousand things to do in life, hajārum kāmen, which one has to do in life. But the saints, the sages say: hajārum kāmen, which one has to do in life, which one has to do in life, which one has to do in life... Ke Naṁka Śrīmaraṇa Kāraṇāchaya—thousands of duties and work; you should stop and, in your time, you should meditate or pray or repeat God's name. All these thousands of duties that we have here, which we must complete, must do, must do, is only for a short time; then everything is gone. Recently, I had a very beautiful experience. There was a person, and you all know such persons exist everywhere. Beautiful work. His hobby was collecting postmarks—how do you say—stamps. And he collected so many stamps, so many. One was his hobby, collecting stamps, and the second hobby was travelogues. Everywhere he went, he didn't even photograph with a camera himself, because everywhere there are the most beautiful, how do we say, brochures. And everywhere there is a brochure, everywhere there is an information sheet, and everywhere there are also postcards. So, he cut out some pictures from this folder and pasted them into his notebook somewhere. He had no more time; that was his everything. But one day he passed away and left everything behind. You see from grandparents who die, who have kept some things with great effort and so on, but everything is gone. Many architects, many artists, many poets, who write, leave their work here and go away. What is the meaning of it? Therefore, we should create something so that we can collect something spiritually and take it with us. Spiritual work. It is important in life to go to Satsaṅg. And what is sad is what I hear: always on Friday, only two or three people sit like that in Satsaṅg. This means those who have not yet grasped anything, mostly the people from this state where we are today. They come so rarely to Satsaṅg. Why? Because they have understood nothing, and that is that. To understand, you must do Śiva for years, Karma Yoga, Śiva, Śiva,... Śiva. Then you might understand. And when you understand why it is, why it goes, the Śiva, why you do Śiva, and then you understand, then you will say, "I do my Śiva, and I read all that, and finally I grasp, I understand that I need Kṛpā to be liberated." So, it is the Śiva principle, Viṣṇu, Nārāyaṇa, who can liberate us. It is His grace, and this principle is the Guru, the Guru principle. So, these Master principles, the Guru principles, are not like the guru you read about in magazines and about whom people in the Western world speak, something bad. They are ignorant; they do not know what they are talking about. God has said: "Please forgive those who do not know what they are doing." They do not know what Guru means, but the Master is very important in every respect, in every respect. Yes, yesterday I discovered a new word again, and for example, there is even a mayor. That must be properly organized, elected, so that it finally has a mayor. And if the village has no mayor, then it is lost; it gets no help. This and that and that. So, Master. And so: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. And so, those who understand what Gurudev means, then, then now they can expect what Kṛpā means, what a blessing means. As long as not, then they are running like wild deer, from one field to another field, from one corner to another corner, lost, miserable, wild, abandoned. And therefore, it is important to come to Satsaṅg and have the experience in life, and finally, that you achieve, realize from your life, that you reach Brahmaloka, that it is very important. Listen to your inner Self; do not listen to what others say. Whoever acts according to what others say will be confused. You cannot bring anything into harmony, into balance, your inner self and the outer world. There will always be two sides. If you say yellow, the outer world will say, no, it is blue. And when you say blue, they say, no, that is a mistake, it is red. Always, always, always true is and will be. The outer world can never become one with your inner world. And what is it about? It is about your own Self. It is about your own realization, about your own... And therefore, you should think clearly, reflect, and come to this wisdom. And so, there is a wonderful Bhajan about God Śiva, about our Lord Devapurījī, Satguru-Dev. And Holī Gurujī has written a beautiful Bhajan about Śrī Devapurījī. And this Bhajan says, it is a very beautiful Bhajan. And I believe I will translate it in the summer seminar. It is a very beautiful Bhajan. Deśa videśa se āve yātrī kare āpa kī sev, Jaya Śrī Deveśvara Mahādeva. Jaya Śrī Deveśvara Mahādeva. Deśa videśa se āve yātrī kare āpa kī sev, Jaya Śrī Deveśvara Mahādeva. If one is a saint, if there is a divine incarnation, then he transcends all boundaries. That means family, village, country, race, culture, and so on. All see God in him. Not that he is your relative, not that he was born in your family, Purījī, Siddha Purījī, Siddha... To see the light, to receive it, they want even more. It is not enough if you see 50 meters away. They want to come even closer to the light, more and more. Sometimes they even sacrifice their lives, but they know the light is our origin. And so we also always go in the direction towards the light, and especially to where a saint or a God-realized or God-incarnated being has lived or lives. Jaya Śrī Deveśvara Mahādeva, the victory of Śrī Deveśvara Mahādeva. Deveśvara means Devī ke Īśvara, the God of the Goddess. All these gods or god incarnations have incarnated; he is the God of them all. Śiva is the holy father. All other gods are one in yogic and Christian language, the Son of God. The Son of God. But the Devīśvara, he is the Father, he is omnipresent, the Self. Jaya Śrī Devīśvara Mahādeva. Praise to thee, O Lord, O God, Devīśvara, the Lord of the Lord. Mahādeva, the greatest Lord, the greatest God, Mahādeva, the Lord of the Lord, the Almighty, the Greatest One. Deśa videśa se āve yātrī kare āpa kī sevā. My Holī Gurujī was in Kailash Ashram and apparently meditated and felt that Devapurījī's power is strong, that from inland and from abroad come the pilgrims or Bhaktas and perform Śiva to him and his Darśanas, his blessings, and that is it. And so, the divine light of Devapurījī is in the whole world, everywhere. And not only in this world, but also in other planes, in all worlds. So the Devas come again, incarnate on this earth, to unite the light of Śiva. Śiva is consciousness, Śiva is liberation, Kalyaṇa, Śiva is beauty, Śiva is the divine play. That Śiva, He liberates all, He makes all dance, He makes all be happy. Sudamanase dhyāve sabakusapave maṇicapaladeva. And those with truly pure devotion, with a pure mind, Sudamanase dhyāve, those without any selfish and egoistic thoughts and without despair, who will meditate on Him, repeat His name. Sudamanase dhyāve sabakusapave, they will achieve everything they want. They will realize everything. They get everything from Him. But so, He knows what we think. He knows what lies in our hearts. There are only two people who know what you are thinking now. And what you feel and what you intend. And these two people are only God and yourself. God knows; He knows more than you. And the second is you; you know everything. And you may try to hide something from others, but before God you cannot hide. And therefore, God knows, if you get a power now, what you will want in 10 years or 20 years or in 50 years, how will you exercise this power, even against Him, against God? That is it. As soon as one has developed a little spiritually and believes, "I have power, and I can do everything. I have experiences, I can teach Āsanas, Prāṇāyāma, and I am such a yoga master. And now I have the certificate, what more do I want?" And now you believe you can do everything, and many people do that. But that is then what is called stolen work. One must repay the debt, repay the debts. Mātṛ ṛṇa, Pitṛ ṛṇa, Deva ṛṇa, Ācārya ṛṇa, and Guru ṛṇa. These are all four, five debts, must be repaid. And therefore, Ācārya ṛṇa and Guru ṛṇa are very important to repay. And this has unfortunately been lost, and people have forgotten it. And therefore, people always get difficulties. Many have professional difficulties and so on. Why? Because they have not repaid the Ācārya-ṛṇa. The gratitude towards professors and so on. Will you be able to realize everything if you truly have pure devotion? And you see everything in Him. Otherwise, you cannot come any further; you cannot develop. Dukhī janako sukhī kare hai, Esā dayālu Deva. And those who are sad and who suffer, He makes them happy and in well-being. Esā Dayālu Deva, so is the Merciful Lord Śrī Devapurījī, so is the gracious Lord, Pār Śrī Devapurījī. Jaya Śrī Deveśvara Mahādeva, Jaya Jaya Śrī Deveśvara Mahādeva, Deśa Videśa Sehāve Yātrī, Kare Āpakī Sev, Jaya Jaya Śrī Deveśvara Mahādeva. Niputra ko putra diyā, Nirdhanī ko dhana dev. As said, if you ask a student, what do you wish? The student, who studies and so on, wishes to pass his exams, to have good grades, to finish his studies quickly, and so on. The student wishes for good grades, a good profession, and so on. And then one marries, and if you ask a married couple, what do you wish, what do the children wish? And many, many people who are married and live together say they want to have children, they want to have children. There are very few people who do not want children after marriage. There are some who sit here, the women, especially a few years ago, were asked, "Would you like to get married?" "Well, God's will." And were asked, "Would you like a child, Nikola?" "Well, please. That is the last thing I want." And now she is so in love with her child, and how happy she was from the first day she found out she was pregnant. And how happy she was from the day she met Sāgar Purī. And we are also very happy, thank God, that it happened so. But that is, that is not something someone else says. I am not saying, yes. That is Holy Guru who says, that is a Bhajan. That is what they say, and it is truth. Or take the other girls too, the mother of Saraswatī, Julia. When a question came, whether to marry or have children, she said, "My God, such a thing, Swāmījī, are you asking me? That is out of the question. I am only for Brahmaloka, Mokṣa, Guru Śiva," and so it is. Someone raised a tiger as a vegetarian, and it always only got good Chapatis. It got good rice and milk and tofu and good vegetables, and sometimes it liked to eat chilies and Samosas so much. It ate everything. In its life, it never saw or tasted a piece of meat. And if someone asked it, its Master said, "Do you want to eat meat?" It turned its face away. It was so sweet, a vegetarian tiger. Once, by chance, a hare died somewhere, and the Master was walking with it. And the smell came to the tiger. And what did the tiger do? Quickly jumped on the rotten flesh of the hare. And the Master said, "What are you doing?" It said, "Master, careful. Master, do not dare to pull me away. Wait." The Master said, "Yes, I already know. Your nature, the instinct that is in you, that is yours." And so, in many people, the instinct is there. And if now this instinct is in you, then do not think that you are going on a path of a Sannyāsī or another path. Part 2: The Two Paths Whether one chooses to marry and have loving children, giving them a spiritual upbringing, is not decided by a Master or anyone else. It is your quality, your instinct—your spiritual instinct tells you, "I want this." As Śaṅkarācārya said—we spoke about it last time, three or four days ago—what did Śaṅkarācārya say about Vairāgya? Yes, Śaṅkarācārya speaks about Vairāgya: "brahmādi-sthāvara-jaṅgameṣu vairāgyam viṣayeṣvanu..." From Brahmā down to the immovable, you must put all these primal instincts to sleep. When they are asleep, then you can say, "Yes, now you can come to Self-realization, God-realization." Otherwise, as said, one remains living, performing Śiva, doing Karma, and waiting for His grace, His Kṛpā. Through His Kṛpā, you will certainly come through. These are the two paths. Which paths? Either through Kṛpā alone, or through your own effort and His Kṛpā as well. Therefore, the Bhaktas say: "Mera toh kuch hai nahi, sab kuch hai so tera, tera tuj ko arpan karte, kya lagta he mera? Mera toh kuch hai nahi." Nothing is mine; everything is Yours. "Tera tujko arpan karte, kya lagta hai mera?" When I give back to You what is Yours, what do I lose? Nothing. It is Yours; nothing is mine. So what I have is Yours, and when I give back what is Yours to You, what do I lose? Myself? But the human ego is too strong. Humans play so many tricks, so much, they even try to cheat God, and that is that. "Brahmādi-sthāvarānteṣu, vairāgyam viṣayeṣvanu, yathevākāviṣṭhāyam, vairāgyam tadinirmalam." So, I have not said this to anyone personally, except these two; they were examples. Therefore, if someone has these desires and they lie in the heart, then one should take a different path. Different means, then take the worldly path with devotion and Śiva and Karma. Karma is Śiva; Karma Yoga. So, we are household people who want to lead the household life with husband and wife. Husband and wife—is that your friend and your girlfriend and boyfriend? You are already husband and wife. What is missing? A signature in ink, that is all. Your wedding takes place from the first day you hold the hand of your partner. And afterwards, in five years, if you say you now want to get married, what do you want to marry? Nothing. Now you want to create complication, even more. Nothing. And so it is. How far is your inner feeling there? And so, this is said in this Vajan: "Niputra ko putra diyā he, nir dhanīyoko dhanande." Two boons: Niputra. Niputra, those who have no children—and of course, until now, everyone has been happy because a son is born. I don't know, still, for some it is not so, but mostly it was, and perhaps is, a son. Why? There are two things, I believe. One is that the son has always carried the family name. It was about the generation, about the family. And the women, unfortunately, always had to accept the man's name. But now, thank God, one can do differently. But before, there was nothing. Secondly, the son has always managed, maintained, and taken over the farm, the house, and upheld the family lineage. And with women, unfortunately, there are two disadvantages. Women are very emotional and very weak. That means, any man who falls in love with her, then she had to say yes; that means she must go with him. That was it. Always the female part goes in that direction, and therefore, when a daughter was born, they said, in our language one says, "Dusrakī Sampati," and Dusrakī Sampati means the property of another. Although she is your daughter, she is not your property. It is the property of someone else. And therefore, they always wished to have a son. But I am happy if I get girls too; mainly, you get something. Properly. And therefore, the people, what they wished for from Devpurījī, the parents, what they wished, the people: children and money, and children marry again, and grandchildren. And so it is, linking one chain after another. And so, "Niputrako Putra Diyahe"—many people who came to Devpurījī, who could not have children, were very sad. And Devpurījī gave them a little Bhasma, ash, from his fireplace and said, "Okay, take this." And they took it, ate it, and then they were already pregnant. How beautiful, no? Becoming pregnant with the Vibhūti, no? But that was not just the Vibhūti; that was the Āśīrvād, the blessing. Once there is a story, perhaps you have read it, in the Līlā Amṛt, the holy book of Āprabhujī. Lila Amrit you should read, and that is a story of a bandit. You also know, we were in the village Harshor, where Mahāprabhujī lived, where Maṅgīlālji lived. And there is a Paṇḍitjī, Lakṣmī Nārāyaṇjī, and he said once Devpurījī came and said, "Give me Laddū. Today you bring Laddū to eat. If you bring one Laddū, you get one son. Two Laddū, two sons. Three Laddū, three sons." And he brought five Laddūs, big ones. In his hands there was only space for five Laddūs. And Devpurījī said, "Good, you will get five sons." And he got five sons. They live healthy, grown, even today. So, many times, this is called the Guru-Vākya, Śānto-ke-Śabda. "Śānto ke vākyā, kabhī khālī nahī̃ jāte haĩ." The words of a saint never go empty. They will come. And therefore, one should take the words seriously and understand. This is very important. Whoever understands nothing loses everything. "Egroti, Vanchapati, Vansan, Vanchapati, Vandotter"—so Devpurījī. So many, many in the surroundings of Kelās and Kārtan, everywhere Devpurījī was. Many people love him, who say proudly, "I am one of the greatest, happiest, because Devpurījī brought me into this world." My grandmother gave me a Chappati, then I got it. Most grandparents wish for the children to be more; when the grandchildren die, the grandparents die in peace because they know, now we have seen two generations, now we must continue. And for those who pray: Lord, may my family continue. "Amarvel." Amarvel—Vel is a plant, a climbing plant, or one, how do you say, these melon and pumpkin plants, how do you say that also, not the shrub. Just simply a plant. Bel is okay, a climbing plant. Vine. A climbing plant, vine. And that is called Amarvel. Amar means immortal. All parents wish, they come to Sant Matma and say: "Bhagavān, Gurudev, Āśīrvād, Dījī, Lord, God, give us your blessings. That Hamārā Parivār, Kī Amarvel, Faltire." That our families are immortal plants, climbing plants or plants, may they always continue to bloom and bear fruit. Always continue to bloom and fruit. Many people ask for this. And a spiritual result, a seeker, he comes to Gurudev and says: "Gurudev, please bless me with your grace, that I may realize my Jñāna Mokṣa." I have no other wishes. So it is. So sees Gurudev. Holy sand is the tree, that under this tree everyone can fulfill their wishes. Children come, please, Prabhupāda, Śrī Devpurījī, give grace to my parents, that they give me ice cream to eat every day. Please tell them to give me pocket money. Please tell my parents today that I can stay up late, that I can go to Kirtar, then it will be bigger, and please say, give me grace, that I become good in school and so on. Everyone has their wishes, then comes a sick person, and a sick person comes and says: "Please, give me your blessing, that I become healthy." There are numerous stories where Devpurījī—today we speak of Śrī Devpurījī—where Devpurījī gave life to many, saved them, made them healthier. So, that was a divine power, Śiva-power, and that is called an incarnation. We have no discipline, we follow no principles of discipline, and because of that we chatter too much. Whoever chatters too much, his Vāgyā is empty. You know, when a bean is eaten from inside by a moth, the bean looks quite good, but very light and sounds empty, hollow, hollow. Like eggs, people suck the eggs out and then paint them. They are also beautiful eggs, but inside is nothing at all. So those who chatter too much and talk too much negatively, I say about others. This person is empty, inside is nothing at all. So try to remain very dense and good. And so then, one can take much from you, yet it is still full. "Pūrṇāh"—first become Pūrṇāh. So, the file Tratscha and Tratscharinen lose their whole strength and energy. And so, "Niputra ko Putra diyā he, Nirdhanio ko Dhanā, Nirdhanio ko Dhanā Dev." And the poor people who went there for money or something, Devpurījī also naturally gave blessings there. "Phalo Phulo, Phalo Phulo." So, bloom and grow and "ridisi di, śukśampati," and may there be bliss or happiness in your house, and prosperity may be in your house. That also gives blessings, the saint, the Gurudev. It is also possible, but only if you really go with such pure wishes and heart. If you go with a trick, then nothing works. Always where one has false expectations, you only do Śiva for a few years or a few days to get it, and afterwards you say, "I have no more time, and yes, I will come once and will come," and so on. Such persons achieve nothing. And therefore, first take the inner relationship into balance, into harmony. And not immediately, when the Master says something, get annoyed or sad or angry, like popcorn on a hot pan. The Master says something, and suddenly he jumps. Therefore, Master, I must also be a little careful now. If I am in India in Devpurījī's Āśram, I don't need to be careful there. There I say, zack, I am not. But here I must still be a bit, you are too soft plants. So, I must always stroke you a little, get up again. That is it. If I become as strict or even 10% stricter like Devpurījī, then today in Satsaṅg perhaps only one person would be sitting here. That is Master training. I have understood everything again. That is it. That is it. What it is about. Because nothing goes into the brain. Like in Europe, nothing goes into the brain. Licking fingers in the kitchen, I don't know. Why do you always lick your fingers in the kitchen? And also licking spoons. One must not do that. But that is it. That goes nothing. That goes nothing in the brain. We all listen very attentively and so on, but we can talk. We make one, and we send someone into the kitchen, and there lie three bowls of yogurt, and you that and say: "Fill the yogurt into other bowls, five, and bring back, and watch through the windows, you will at some point start licking." At some point, until now I have met no person in 20, 30 years, who after such a long time can say that they have given up licking their fingers in the kitchen. So, that is a small thing, that is a very small thing, that is nothing at all. In India, even the blind, small, dumb person understands that one must not lick fingers and put the spoon in the mouth and then go back into the common pot and stir. How do I know, here one does so, one must not. One must, Jutta. But that doesn't work; it is like the tail of a dog. And many long years it holds through, hold and or bamboo is put in, and hardly you let go, it rolls up. And therefore, that I try, when nothing will be in this life, in other lives will be, understand, to come through, is strict. It is very, very important, very, very important. That is only a small example. There are still bigger, other things that one should understand. So easier would be God for real, go to the temple or to the church and kneel down and cry a little and please help free. Well, so far, so, so, God is also, how do you say, so naive is also not God, you know. So dumb He is also not. He knows what it is about. One marries, goes to the church, dances and asks God: "Please give your blessing." And behind the yard pigs and goats are slaughtered and grilled. To whom will God grant blessings now? Does God cry for the poor animals that are killed? Or grilled alive? Or these two people who went into the church emotionally and kneel and ask God for His blessing? Where is the reality? That is the question. Finished. It is about the... And so people come with various wishes, and God tries to fulfill wishes. Or He says no. He can say no. "Jīvan Dhan Diyān Martāko Kū Esa Alak Abhe." And so Devpurījī also gave life to people or animals that had died. Devpurījī was capable of making the life force go again. "Dhan Diya Martakonko Aisha Alakh Abheb." So is Sri Devpurījī indescribable, undescribable, abheb. No one can describe His power or His knowledge, how great He is. He is almighty, omnipresent. "Śiva, svayaṃ Śivabhū Kelāsa Purī mein āsana unkā, vahaṁ rahatā Śiva sadā eva." And in Kailash village, there is Devpurījī's Āsana. What does Āsana mean? His seat is where? In Kailāś Purī. "Kailāśa Purī me Āsana unkā, vahān rehtā Sadā Śiva, Śiva Sadā." There lives Śiva, Ima. There is standing left there, he is everywhere. But His main seat is there, He lives there, in Kailāś Purī. "Thodi Puja Se Phal Jada Deve, Dhyan Lagave To Darshan Pave, Dhyan Lagave To Darshan Pave, Diyen Ignan, I Meditieren, I Concentrieren, Darshan Haben, Jeevan Safal Kar Delev." And they will bring this life to fulfillment, their life will be successful, they will be, so is Śrī Devpurījī. "Thoṛī Pūjā Se Phal Jaḍādeve Vandu Biṣhken." The speciality in Śiva is that He is very quickly gracious. Vishnu is still very vain. When Vishnu smiles, you don't know what He is smiling for. When Viṣṇu looks at you very kindly, you believe He is giving me now. But He thinks quite differently, perhaps. He says: "How is your Karma now, my dear?" Look at you. But Shiva, He forgets everything. And He says, okay, here you have. So Devpurījī is very quick, büttig to his bhaktas. That is very important. "Bola Bandari Rev," and He is one of the most generous. "Koī bhī nirāś rahā naī duḥkhī ve, sadā pūre, koī bhī nirāś rahā naī duḥkhī ve, aisā pūrī kare." No one remained hopeless or sorrowful from Śrī Devpurījī. He fulfilled every one of their boons. Śrīpūjī, Bhagavān, Dīp Nārāyaṇ, Satya, Bacchandamoy, Kevalānand Mahāprabhu, Holī Gurujī says that Mahāprabhujī truly told me the truth, how great Devpurījī is and how gracious, how holy, how great Devpurījī is. Śrī Svāmī Madhavānanda Parmehār Bāī, Holy Gurujī said, "His grace is upon me." And since then I have realized this true knowledge, through the grace of Śrī Devpurījī.