 There were so many gurus, there were so many people who were actually like Ramana Maharshi and so many, so many gurus, but in the modern day they were very few. And even the places where they are, nowadays you can't even be sure that, you know, if that person is realized or not realized, there is no distinction. So why in today's generation, today's era, not so many people are able to realize themselves and go deeper? Firstly, since you brought up Ramana Maharshi, when Ramana Maharshi was here, when he was in the body, there were many people who were very critical about him. There were texts written against him. He was attacked. People were very negative about him. He was not seen as the realized being and everybody went and treated him properly. Even in his ashram, there was so much of strife and fighting and things like that. That is human nature, not to recognize the living gurus. And in Bharat Varsh, in the Indian subcontinent, there was that respect for gurus. And people were trained from childhood that there is a Kula Guru, there is a Kula Devata, there is a Grama Guru, there is a Grama Devata, there is a Nagara Guru, a Nagara Devata, an Ishta Guru, an Ishta Devata. This was part of the training. So there was less suspicion about gurus. There were many people who were very suspicious about Ramana Maharshi when he was in his body, just as they were about Sri Aurobindo and the mother, just as they were about Anandamai Ma or Ram Krishna Paramahansa or any guru that was around. Whenever a guru arises, there will be those that are in tune with what the guru is bringing and there will be those that will attack the guru and there will be those that are neutral. To be able to accept a living guru and to receive knowledge from a living guru is very difficult for the ego. It is only the surrendered ones that can sit at the feet of a guru and absorb and receive and be in a state of samarpan to the antar guru. That's what it's about. But the ego is very challenged by the guru's living presence. That is why many people choose to have a guru that has already left the body, because then what happened a hundred years ago is not taken into consideration. So the gurus that are there today, people are suspicious of them. They look at, say, who is this person and what are they doing here and how much money do they have and what are they interested in, because a person who thinks like that is reflecting themselves, what is going on in their head. So the more people are away from their inner guru, the less they will accept an external guru. The more surrendered, the more samarpan any guru is respected then. So you are from Mumbai. You are that first generation which has absolutely no clue whatsoever about what Guruvada is. What is Guru Shishya Parampara? No clue, no idea. Why? Because you have been educated in a westernized, anglicized, Christian-influenced education system where the gurus are all to be viewed with suspicion, rather than to understand that Guruvada is a pillar of sanatana dharma, no sanatana dharma without Guruvada. It is the devata and the guru. And the way it goes is that you bend to your parents as a child and they show you the gods, the devatas. And you bend to the devatas and the devatas show you the gurus. And you bend to the gurus and the gurus show you the antar guru. That is the process. And in the cities of Bharat, in the cities of India, the consciousness has been reduced to the conceptual and everything is observed from the conceptual. So there is no bending possible. If there is no bending possible, there is no relationship with the guru possible. When there is no relationship with the guru, the only other possibility for some sort of support in the challenge of living this life now is the psychologist and the psychiatrist. And what do they know about human beings? How much do they really know? Two or three hundred years of knowledge is that sufficient to really understand what the human being is, to know what are the means for that human being to find themselves? Ishman Bhava. Do they know that? No, they don't. Because if they knew that, we would not have the kind of extreme mental issues and problems which we have in Europe, in America, in other parts of the world, Australia, Russia, how is that possible? So we have forgotten the gurus, we are damning them and spitting on them and we prefer the psychologists who don't know much about the human psyche. Guru Vada is thousands of years old. It is the most ancient system of transmission and perhaps a corrupt guru is better than a tablet. True. It is painful to see how the gurus are treated in this country. In the land of Guru Vada, they are spat upon. The press tells them to bits if they look left or right. People don't respect them because they feel that they are corrupt and that idea that a guru has to be perfect is not a sanatani idea. It is not a part of sanatana dharma. That is a Christian concept equating a guru with Jesus. It has nothing to do with the reality of sanatana dharma. The gurus are sometimes of much less attainment than the shishyas. Look at Ramakrishna Paramahansa's guru. Look at Sri Aurobindo's guru. They were unknown people who were not as attained as their shishyas. This idea that a guru has to be perfect is a wrong idea. That is not a dharmic idea at all. So the kids of Mumbai and Delhi and Kolkata and Chennai and Bangalore and Hyderabad and Chandigarh, they better wake up. They have a choice. Either they start to understand what gurus are and start to open themselves up to their dharmic heritage or they make their way to the pharmacy. And that is a very limited path. Certainly psychology can help, but to medicate people the way it's happening now, it is because Guru Vada is losing its respect in this country. It's going to come back, yes. And perhaps now is the start. Also this idea that gurus will rob you of your money, they will rob you of your passport, they'll rob you of this and that. It's such a ridiculous idea. In fact, it would be a good idea if they actually did that. Like, for example, rob you of your motorbike. No. Yes. You know how many people are around that have accidents on the motorbikes? So if you were with a guru, that guru would probably not allow you to sit on a motorbike. Oh, I have to give up my motorbike? This guru is very corrupt. He's taking my motorbike. So the youngsters had better wake up and understand that a guru is not a perfect being. A guru is here to show you yourself and sometimes they make mistakes. And you can tell a guru that the relationship between a guru and a Shishya is not a relationship between a devotee and Christ. It is a relationship between mother and child, between friends sometimes, fighting each other. It's a relationship of a lifetime. They are fools who don't believe in this system and believe in the idea that a quick trip to the psychologist is going to set things in order. How many times does it do that? Almost never. He's afraid of his motorbike. It could be sold for a good amount of money, I think. Good answer. Good answer. I think you're too old to ride motorbikes, don't you think? Twenty-seven. I thought only sixteen-year-olds do that. No? It's a challenging experience to have a guru because the guru's work is to point out the ego to you, not to be nice to you and give you a fuzzy feeling of well-being. That is not the work of a guru or a spiritual guide or master. Those who want fuzzy feelings, they are not in guru-vada. Guru-vada is where the guru points out when you are being harmed by your ego and wakes you up to the truth. That is the relationship. It's a powerful and very ancient system of transmission of knowledge and it's moving into a renaissance.