When the Guru and the disciple sit face to face in their physical forms, both are individual beings (Jiva). The difference is that one being's consciousness has reached great heights. From those heights, this being wants to scatter the nectar it has found, to pour it on those below so that they too can rise. An essential sign of elevated consciousness is goodwill, compassion, and love. The one who has risen has no choice but to extend a hand downwards to pull up the one below. This is the very mark of being elevated. If someone reaches a high state and abandons those below, their elevation is very personal, limited, and insignificant. The Guru and the disciple sit and pray together because even the elevated consciousness expresses itself through the medium of a Jiva. That consciousness, though high, is still of this earthly world. The medium it has chosen for expression is the body, and the body is a house of flaws. No matter how high the things being said are, they are being said by a human with a body, through the medium of that body. Without a body, even the Upanishads cannot be expressed. A physical, earthly Guru is needed to sit and talk to you. You cannot talk to silence or the formless. The Guru knows he is at a very high place, but he also knows that the challenge he is undertaking, the task of helping, is a game fraught with many dangers. To hold the hand of the one below, the one above must often bend down. And when the one below is not easily convinced to rise, the one who has bent down sometimes has to bend even more. The one below is happy where he is, attached to the ground with stubbornness. So, when you try to lift him, his happiness is disturbed. And the one who is sitting above in bliss does not like to disturb his peace to come down for the ignorant ones. So, there is a possibility of agitation in both. The Guru might get angry at the disciple's stubbornness and foolishness. The disciple might develop animosity towards the Guru for pointing out his flaws. Therefore, at the beginning, a prayer is offered for the protection of both. The speaker then explains the three types of suffering (Tapatraya). The first is Adhibhautika, which is suffering from known causes, related to the conscious, known world. For example, if someone runs away with your money, you suffer. The second is Adhidaivika, which is suffering from unknown causes. For instance, the Corona pandemic is currently an Adhidaivika suffering because we don't fully understand the virus. A year from now, it might become Adhibhautika because we will know more about it. The third is Adhyatmika, which is a suffering whose cause is neither known nor knowable. It is an incomprehensible, unfamiliar pain. It is a causeless pain. Spirituality is only for those who experience this spiritual pain. For one who experiences spiritual suffering, the other two sufferings become meaningless. The spiritual pain is so intense that all other pains seem insignificant. That is why it is said that spirituality alleviates all three types of suffering. When the spiritual pain arises, the other two pains are automatically destroyed.