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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 know of it because I spoke of it in an international program, yet many do not. I am speaking about Seva. In Gurujī Satsaṅg, the words and teachings of our dear Holy Gurujī contain three essential elements: Satsaṅg, Gurudev or Guru Bhakti, and Seva. The Guru Gītā states that the most arduous, beautiful, and greatest tapasyā is seva. Indeed, the most beautiful thing in the world is to perform seva. Now, what is seva? Seva means helping—helping without expectation, without expecting a thank you. When someone tells you thank you, it signifies they have not fully accepted your service; they are paying you back with words. In India, the government has enacted several laws. For instance, when someone passes away, people incur immense expenses, so the government banned Mṛtyu Bhoj. This refers to the feasting and ceremonies held after 12 days, where householders invite all relatives, costing a great deal of money. It became a tradition, and societal pressure to perform it was strong, so the government prohibited it. Secondly, the government banned child marriage. What people do now is perform a ceremonial ritual, while the actual marriage occurs after the age of 18. Why the ceremony beforehand? If a family has three children and one is grown, they conduct all marriage ceremonies symbolically in one expenditure. The government said there should be no Mṛti Bhoj—no feast after a death. But there is always a way; even the heavens have a hole. So they said there is no Mṛti Bhoj, but it is Gaṅgā Prasādī. They bring the urn to the Gaṅgā, return, and celebrate a Satsaṅg, and that becomes the Prasād. The government can say nothing against Gaṅgā Prasādī. Similarly, with marriage, the government banned excessive spending. What people do is invite friends and relatives with an invitation card containing a voucher. When authorities inquire, they say, "Look, they have paid us, so we invite them." There is always a way humans find. Therefore, Prasād is not merely eating; Prasād is for everyone. Thus, Śiva is not about weddings or death ceremonies; 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 this earth and perform seva? What is better, seva or Mokṣa? Seva must be greater than Mokṣa. Therefore, God Himself incarnates from time to time. O Arjuna, from time to time I manifest Myself through My Yoga Māyā, Yoga Śakti. God incarnates to perform seva; He comes to help us. He is the saviour, the protector, the helper. God comes to serve us. Therefore, the best sādhanā, the finest thing one can do, is helping. I always say that helping hands hold more value than merely folded hands. Help. Everyone needs help. And I say where help is needed, argument, philosophy, and discussion are not needed. If someone has a heart attack and falls, we should not debate whether they are European, African, Indian, or American, or whether we should call an ambulance. No discussion. Immediately call the emergency service, for that is above discussion. That is where seva resides. Now, about a month or 20 days ago, in Barcelona, Spain, the religious parliament from Chicago—an organization over 140 years old—organized a world religious parliament gathering. About five to seven thousand people attended this seven-day conference from across the globe. All different religions came. Everyone sat in the same hall, speaking about their religion, unity, multiculturalism, inter-religion, world peace, and harmony. All were together and praying. All religions connected to Christianity, Hinduism, Islam, and others like Chinese or South American traditions were present. Why am I telling you this? There, we had 300 volunteers—a group of Sikhs. Sikh means Nithya Kiraṅ, Sandhan. The Sikh religion, which also originates from Hinduism, began with Gurū Nānak Sāhib. They came from London, some from Kannada, some from Germany, and some from India. They had a large tent, four times bigger than this hall. The tent was air-conditioned. At the opening ceremony, with about 4000 people present, they announced with folded hands: "From tomorrow onwards, from 12 to 3, we will be giving laṅgar—free vegetarian food. We have Gurū Granth Sāhib there, and we have opened a Gurūdwārā in the tent. We request you to be kind to us, bless us, and come for eating." There were many participants. Many Hindus connected to Indian culture and many Westerners who are vegetarian had been asking the conference organizers to please prepare vegetarian food. The organizers had set up a buffet with vegetables on one side, then fish, fruits, and chicken. If you were vegetarian, you took vegetables; if non-vegetarian, you took the other items. I explained to them that we are strict vegetarians. If you touch my food with a spoon that has touched meat, that food is no longer edible for me. They said it was not good and questioned why many people like to eat meat daily. However, because the food at the Sikh tent was free—and there was another buffet restaurant at the conference where you had to buy food—everyone went to the Gurūdwārā, to the Sikhs, every day. The other restaurant, which served both vegetarian and meat for purchase, had to close. Firstly, the food was free. Secondly, news spread in Barcelona's newspapers, and curious people came to test how the free Indian vegetarian food was. There were many tourists from Austria, Germany, and other parts of Europe, as summer holidays had begun. People came directly from the beach after swimming; no one was refused. All were welcomed. Daily, 5,000 to 8,000 people ate for free. You had to remove your shoes. They had another tent with a very nice shoe storage system. Someone stood with a towel and water to wash and dry your hands before you went to sit for eating. Service was immediate. You received a cold, sealed mineral water bottle or Coca-Cola if you preferred. When you left, they said, "Thank you very much for coming. Please come again." When you go to a Gurūdwārā or temple, you should not go bare-headed; it is a tradition to cover your head with a cloth as a sign of respect. They had thousands of white towels for people to use. Many people took them, forgot, and walked away with them. In reality, they should be returned. People on the beach would ask, "Hey, what happened?" When you removed your shoes to enter, people were standing there. They took your shoes, cleaned them with a towel, and placed them properly—very nicely. No charge, no money. That is called Seva. At the highest place was the Gurū Granth Sāhib. In Sikh tradition, there are ten gurus. The last guru compiled the history and teachings of all ten gurus into one book, called the Gurū Granth Sāhib. He told the Sikh community that from then on, their guru would be this book. All saints are to be respected. Sikhs in Punjab deeply respect all sādhus. The Gurūdwārā is highly revered, and they carry the Gurū Granth Sāhib on their heads. It is written in the Gurū Granth Sāhib: "Gurū Granth Ko Jāniye Pragat Gurū Kī Dehī." Understand this Gurū Granth as a manifestation of the Gurū Himself. "Jaga Hirade Sudhe Khoj Tame Le." Those with pure hearts and spiritually clean will find in this Granth Sāhib that, yes, this book is God. Every word written in it is to be respected. Just as the Holy Bible is respected, every word of Jesus is the ultimate truth for us. These are the Gurū Vākya. Jesus had twelve disciples who called him Master. The Master would sit in the hills, mountains, deserts, and temples, speaking with his disciples. The temple tradition is ancient, originating from India's time. This tradition came to Egypt as well, from Jesus's side, and now we call it a church. It does not matter; a church or temple is more or less the same. The Sikh devotees showed us what Guru means. They demonstrated practically what it means to respect the Guru Vākya and what it means to perform Seva, for it is written in the Gurū Granth Sāhib. The Gurū Granth Sāhib says: "All together, the thousands of moons and suns together cannot make light." Still, they cannot make enough light. "Gurū binā hirade ghor andhakār." Without Gurudev, in our heart is complete darkness. That darkness of ignorance can only be removed by Gurudev. All of us went through training. All of us went through school. Most now go through kindergarten. All of us received lessons and teachings from our mothers. The difference between animals and humans is this: humans are educated or civilized beings. Human consciousness and intellect can be educated. Education is that which understands the cosmic law. It is that which sees the oneness in each and every heart. The words "guh" and "ruh" are often explained. "Guh" is in darkness, and "ruh" is in light. The journey from the darkness of ignorance to the light of knowledge is the Guru. A person may have all theoretical knowledge about a car but cannot drive it without training. When one undergoes training with a driving teacher, then one can drive. Everything you have learned in life—how to cook, eat, even brush your teeth—was taught to you. Do monkeys brush their teeth with their hands? Could a monkey brush like you? Someone taught you. Our brain, consciousness, and intellect are filled with teachings and knowledge we have preserved. That knowledge is light. Without that light, a human is like an animal. Ultimately, there is a higher aim to this endless journey through the endless universe. To be born and to die—the final aim may be impossible to achieve through human life alone. "Mūlaṁ Gurū Kṛpā." Therefore, to enter into Brahman, we need the Gurū's grace. Many are against this. I was listening to Gajanan's lecture in the car one week ago. He explained a prayer very nicely. It is acceptable; a master can also quote a disciple's words if the words carry knowledge. Those who tell you that you do not need a Guru, that you do not need this or that, are themselves without the knowledge of liberation. They cannot liberate you; they lead you into darkness. There are rare ones who can liberate you and lead you towards liberation. Therefore, Śiva—helping, creating harmony, understanding, and living together—is very important. Yet, some people seem impossible to change. Some are like the tail of a dog, always bent. You may try to 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 arises in loving your enemy. You can only love your enemy. As Mahātmā Gandhi said, "We hate the action, not the person." We will love the person. To realize this in the heart requires hard work on oneself and the educational blessing of the Guru. A mother's education, a father's education, a teacher's education, a friend's education—a bad society can destroy your whole life. A bad habit can destroy your whole life. It is easy to become free from an enemy, but very hard to become free from bad habits like drugs. Therefore, we need Jñāna, knowledge. And that knowledge comes through Gurū-dvāra, Gurū-śaraṇa, āshram, mandir, and saṅgha. Gurū Pūrṇimā is the day of light. For me, it is that day when, for the first time in this endless universe, neither the form of Parabrahman nor its resonance had taken place. With that lightning, the fire element emerged. That light spread throughout the whole universe. Some might say there was once a big explosion in the cosmos. That was Oṁ. That was the first day. When our planet was created and first emerged from the water into contact with light, that is Gurū Pūrṇimā, the Guru's day. It is the first day; our Gurū Pūrṇimā is the first day we enter our mother's womb. Our second Gurū Pūrṇimā begins when we are born and hear our first mantra or a good sentence. Perhaps when the mother first holds you, or the father, or the doctors—they are the lucky ones who first hold you—or when a sister smiles at you. That is your Gurū Pūrṇimā. You open your eyes and see beautiful life. So, it is not that we think only of what we call the Guru, this Guru, or that Guru. Of course, these Gurus are very important, but we must understand. They are often criticized in the media. Unfortunately, the media does not criticize fairly; there are religious and cultural complexes and dualities at play. Therefore, Gurū Pūrṇimā is a day for all educated beings, all civilized beings. Whoever knows how to speak one word, or say "mother" and "father"—for them, the Guru is established. "Pūrṇa" means completeness. The Guru is he who can give us the knowledge of completeness. There are many kinds of knowledge, but they are still not Pūrṇa. Pūrṇa knowledge is only when you know thyself. "Ko'haṁ katam idaṁ jātaṁ ko'vā kartasya vidyate." That knowledge—"Who am I?"—we know theoretically very well now. Everybody knows it theoretically. But I think Mr. Einstein said, "Tons of theory is nothing compared with a grain of practice." We speak from the self: "I am the ātmā, I am the self, I am immortal." Yet we are not able to forgive someone, not able to understand someone, not able to overcome a little jealousy. The ātmā is not jealous. Where there is jñāna, there is no darkness, no ajñāna. If jñāna is present, then jealousy, hate, greed, fighting, and sorrow are inner qualities that attack you. Either you are swollen, taken by worldliness, blinded by māyā, or it pulls you back. When you fight against the external, it pulls you back. There are two kinds of disappointment: external and internal. But a yogī or an educated one is above both. This is how it will be. There is no one in this life who has not been disappointed. And I can tell you, the one who is disappointed is now the strongest. Many people have different kinds of disappointment. I am not speaking only of boyfriend and girlfriend matters. No, no, no. Disappointment can come from your tree not bearing fruit properly. You plant a cherry tree and no cherries come. Disappointment that it does not rain properly. Many disappointments: you make a new door, but cold wind still comes in. There are many, many disappointments; you know them better than I do. But one must stay like a lotus flower above the water. Therefore, it is said a yogī should be above. You are acting, but you are not acting. Kṛṣṇa said, "Arjuna, there is nothing in this entire universe, in all the three worlds, that I cannot obtain without doing anything. 'Mujhe Trilok mein koi aisi aprapya vastu nahi hai.' I just feel or wish, and it is there." But still, Arjuna, I am doing, I am acting. Firstly, so that the coming generation, the people, will imitate me. How greatly we act, so shall others do. Secondly, be active, be creative, do something good. So, Guru Pūrṇimā is the day to celebrate your education, your completeness, your knowledge, and to be thankful to that divine master, to those who brought this knowledge, to those who tried hard to educate humans. Otherwise, we know from past histories, like the Neanderthals living in caves. How was it? It developed slowly. We have developed and are still developing. That is prakāśa. Jñāna is prakāśa; knowledge is light. That prakāśa requires someone to lead us to the light, someone to give us that light. And that light will lead us to immortality, amaratattva. Therefore, Holy Gurujī said in one bhajan: "Prakāśa puñja amṛta ke sāgara, Śrī Dīpa Harī Mahādānī hai." Prakāśa puñja. The sun is prakāśa, which gives light to all, the source of light. "Prakāśa puñja amṛta ke sāgara." A lake will dry, a river will dry, a pond will dry, everything will dry. But the ocean remains. Sāgara, the ocean of nectar. He is the ocean of nectar. He is the source of that light. "Prakāśa puñja amṛta ke sāgara, Śrī Dīpa Harī Mahādānī hai." That is Mahāprabhujī, Dīpa Harī, Viṣṇu. Mahādānī, the giver of givers. There are two kinds of givers. I can give you something if I have it in my pocket. I only have it because you gave it to me. So I am giving because I have been given. But He is the giver of the 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 called the transcendental process between master and disciple. That will be successful in realizing what the master is. Otherwise, I have told and you have listened very well. We practice āsanas, and questions arise. "Can you tell me, please, my knee hurts very much. What can I do?" You can go to the doctor. "Yes, I had an operation, but it was not successful." Then I will take it as karma. So, Francis, we need that knowledge. On this Guru Pūrṇimā, I wish you all the best, all blessings. I pray to all holy incarnations of this globe, to all the spiritual masters living at present, to all who will come, and 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 like this. May they shower upon you nectar and prakāśa—"prakāśa puñja amṛta ke sāgara"—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 for this.