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Part 1: The Precious Human Journey Hari Om. Hari Om to everybody. It is nice to see you again here in Budapest. You say you are happy to see us. We cannot even find words to express how happy we are to see you. Unfortunately, we have just been out of our realm of ego, so I do not have the chance to ask to see you more. But still, I shall see you. Forgive me, but it is all the same for us where we see you; the matter is that we can see you somewhere. We are really lucky, and we really do not know if we are worthy enough to have your acquaintance and to have Mahāprabhujī’s light, and through this we can live and walk in light. We say, "Thank you," that you give us all the time. Please help us to enlarge our capacity to think so that wisdom can grow in us and we can pass on your teaching more effectually in the future. We are all the time searching for your satsaṅgs, and thank you that this evening you give us a young one. Brahmanandam parama sukham kevalam jnana-muratim, Brahmanandam parama sukham kevalam jnana-muratim, dvandatitam aggana-sadrasyam tashma-syadi-lakshyam, dvandatitam aggana-sadrasyam tashma-syadi-lakshyam, Ekam Nityam Vimalachalam Sarvadhisakshibhotam. Bhavatītaṁ Trigunārītaṁ Satgurutvaṁ Namāmyaham. Oṁ Śāntiḥ Śāntiḥ... Puri Jī, Blessed Self, dear brothers and sisters, good evening. The mystery of the universe, the mystery of consciousness, the mystery of this human phenomenon is beyond human understanding. In this universe, the light of God is everywhere. The whole universe is illuminated from that. In some spots, light becomes intense. And in some spots, the light becomes weaker. We, as ātmā, the individual self, exist in this universe. Since the universe exists, we go through different changes, and from time to time we are manifested on different planets. Now, we are on this planet as human beings. The journey which we had behind us, about that we do not know very much. Also, the further journey, how it should be or how it will be, we do not know. Because we are in the limited knowledge, our knowledge is very limited, and the universe is limitless. The limitless one cannot know about the limitless one. But still, it is said in the holy Vedas, that first of all, it is very rare to have a human life. Only the human can recognize what God is, and the human can get realizations. Because humans have this opportunity to know right and wrong, to decide between them, and to act according to their will. We are very fortunate that we are born as human beings. And it is said that we should know the value of human life. Unfortunately, many do not know what it means for them to be human. This chance is rare. This is a golden chance. It is a very precious diamond, and one should not waste and throw away this diamond. If we miss this chance, then again we do not know what will happen to us. It is a fact that life continues after death too, in different forms, different spaces, and different environments. The circumstances through which we are to go could be pleasant or could be unpleasant. Now we do have a chance to change our life, to enlighten our future, or how to say, to become one with God. Becoming one with God means to know God, that God is everywhere. Though God is everywhere, we still do not know. We are dying thirsty in the water. One is very thirsty and goes to the water to drink. And one falls into the water and cannot swim. The water is deep. The thirsty one dies in the water because he does not know how to drink water, being under the water, and also cannot swim. So the holy man says, "God is everywhere." There is nothing, there is nowhere, a small empty space in this universe where there is no God. But that God is not in that way as we think. Because in that case, God is in the evil one too. God is in the weapon too, but that means that energy, the power of God, the nirguṇa God, but we can do nothing with that one, unless we have realized that one. To come to the formless one, we have to go through the form, an individual God. And that’s why God gave us form too. God gave us this life to realize Him in this form. So the human should not deny God’s incarnation. We denied it many, many times, and the result of that is that we are suffering. It is said that there is only one destination. And this destination is only God, not only for humans, but for all living beings. Destination is one, but destiny is different. Destiny is created by oneself, through one’s own deeds. These deeds are done through different mediums: through the physical body, through feelings, through words, and through thoughts. And therefore it is said, a man should have in hand, or under control, all these functions: body, mind, senses, thoughts, and words. And this all should be directed toward God. That our every movement, our every word, and every deed should be concentrated upon God. And to that person, nothing wrong will happen. That one will become free from karmas or from sin. That will be liberated and will enter into the light. Believe what I am saying, whether you know it already or you do not. But all of you sitting here had a very terrible life behind you. Your past was not so pleasant. Not only in this life, but in past lives too. How many lives do you still need to realize this? To become aware of this, nothing will go with you, and nothing belongs to us. Whatever we got as a body, as a relative, or as property—all these are temporary. One day we have to go away from this. Whether we want it or not, there is no will that can keep us back. It is everything decided in our destiny, and every one of us, we have our stations, station. And when our station will come, we will step out from this train of life. We cannot take the train with us. We cannot take the things which are in the train. All the passengers who are in the train, because they are concentrated, to their destination, this human life cannot be borrowed. We cannot buy this life anywhere. We cannot say, "God, I pay you so much money, and please grant me twenty years more." No, time is fixed, and this time we can’t cross. There is one way to prolong the time of life. And that is through the yoga. What does yoga mean here? To lead a disciplined life: disciplined eating, disciplined sleeping, disciplined working, and disciplined practicing health means life. The prolongation of life means to be healthy. One should be careful in life. Carefulness doesn’t cost us anything. But carelessness can cost this life. So one should realize and contemplate what it means for me to be a human. And what can I get from this life? From where did I come into this world? From where did you come? From which planet? From which part of the universe? And how was the journey? And how did you come? Every second was full of danger. But God protected us. God protected us. He didn’t forget us, even in the mother’s womb. As we were developing as embryos, God took care of everything and granted us beautiful limbs. Also, after birth and today too, God takes care. One should be thankful to God. The human who forgets God and doesn’t remember God is not a human. That life of a person, the life of that person, is passing like the life of an animal. Eating, sleeping, and creating—animals can do this too. They are also experts in these things. If a human is only involved in these three things, there is no difference between humans and animals. So a human has to do something more than this. Humans are on this planet as protectors, not destroyers. We should protect the planet. We should protect God’s creation. We shall be the example of God’s love, light. Because whenever God incarnates on this planet, He incarnates in the human form. This form is accepted by God. It is said, what a wonderful bungalow this is, in which God himself is speaking. God Himself is talking in this bungalow. But the secret of that, you don’t know. Only the Gurudev can open to you the secret. So, learn, practice, meditate, and chant the mantra. I am telling you these things not because I want something from you. I came to you not for something, but to serve you. In my words, there is no selfishness. There is only selflessness. If you will just listen and forget it, you will not take benefit out of it, remember me. They will come, and you will be very sorry about this, that you didn’t listen carefully to what Swāmījī was telling you, and that you denied these things. Time is waiting for everyone, like a cat waiting for a mouse behind a door. That time means the day. When the sun rises, it does not mean that all times will now be bright. Again, the sun will set and dark night will come. Be sure, yes, it will come. Everything is taken away. Everything is taken away. No energy will be there. No willpower will be there. No body will be there. No support will be there. Just you go. And what is more painful in this are the terrible things that we will remember: for what we were born, and what mistake we did, and we will be feeling that pain, the suffering. It is truth, it is not dogma. Just meditate to find out this. The best thing is to find out oneself through the correct practice of meditation, self-inquiry meditation, that will lead you definitely to self-realization. You came today to the satsaṅg. This is God’s blessing. You are very fortunate. You are blessed souls that you got to be here today. Among these brothers and sisters, this is called Satsaṅg. Sat means the truth, and Sang means the society. Be together, be there, be together. And the society, there are two kinds of societies. One is called satsaṅg and one is called kuṣaṅg. The result of the satsaṅg is called peace and bliss, śānti and ānanda. The result of the satsaṅg is peace and bliss. And the result of the kuśaṅga is distraction, restlessness, and suffering. We are so much blinded by our temptational feelings. We think that’s all: to drink, to dance, and to have physical enjoyment only. Those who are in the kūśaṅg, they are making a great mistake, that they are sitting on the branch of the tree. And they are cutting that branch from the trunk side. So we are cutting that branch of human life from the side of God. And the result of this will be that we will fall down and injure ourselves again. And we will not be able to climb again. So this branch on which you are existing as a human life is very valuable. Recognize this, and throughout your whole life, pray to God. Lord, please guide me to the satsaṅg. Satsaṅg could also be with just two persons. Or satsaṅg could be just with oneself. Sit at home. Think beautiful. Think on God. Prayer. Repeat your mantras. Meditate. Read some nice books. Do some good work. Write a beautiful article. Write a good book. This is satsaṅg with oneself. Or wherever you are with friends, talk about reality, love, truth. Tolerance, harmony, the sense of life, that is satsaṅg. Where there is just fun going on and just chatting, that is a kushaṅg. In Kushaṅg, one learns bad habits. Even if the drugs, alcoholics, they are all a result of the bad society, the bad society. The habits which one learns in the kushaṅg are more difficult to get rid of than the enemy. All of that is darkness, suffering, in many, many lives, suffering. This conscious, this human phenomenon leaves only one polarity behind, and this is the physical polarity, the bipolarity. All else goes with it. It’s like a dream. See God and you see yourself in God. You see the friends in Seged. You feel everything. Everything becomes for you there a reality. You remember, you feel, you enjoy, or you are afraid, cold, hot, hungry, thirsty. Mahāprabhudīp Karatā, Mahāprabhudīp Karatā, He Kevalam. Everything is everything. Don’t think that after death all problems are lost. People who think like this make a great mistake. But with this thinking, many times people are committing suicide. They think, if I die, then all these problems will be lost. They are not lost. They will always follow you. And they will become more intensive because you broke the divine law. You did not fulfill the principle, and the result of this will be suffering. Part 2: The Key to the Heavenly Flat Therefore, one should never try to think of running away from life. Pray to God to grant a long and healthy life, so that you can meditate and pray, and so that you can attain realization in this very life. This is very important, and no one can help us in this. We have to help ourselves. You can lie to anybody, but you cannot lie to yourself. You know the truth of your own self. You know what you are feeling, what you are thinking, what you have been doing, and what you intend to do; only your own Self knows this. So do not try to hide from yourself. Go within yourself and know your reality. You know how far you are on the spiritual path. You know where you are, and you know where your weakness is. That means the self-mastery. The Guru can bless you, can protect you, can do something for you, but mainly you have to do it. So we should do it. Do not depend on someone coming to help. When one is depending, then one is lost. What we are always thinking when we are ill is that the doctor will help us. And that is a great mistake. The doctor will support you, he will do his best, but you have to help yourself. You have to overcome, and you have to become healthy again. This is very important. So if you think, "Only my Guru will help me, it does not matter if I do good or bad, he is responsible," that is not correct. That will not function like this. God takes upon himself the destiny of the devotees. Devpurījī said, "God takes upon himself the destiny of the devotee." Now, who is a devotee? Devotee means one who has devoted their complete life to God, like a small child given completely into the hands of the mother, and therefore the mother will take care of this child. So we have to dedicate, devote our being to God, then He will take care of us. But mostly, what we do when we have problems and difficulties is we say, "Please, God, help me. Oh Lord, I belong to you." And when we are happy and healthy, then where is God? We do not know. Then our self is like a god. We think we can do everything. And that means not a devotee of God. God feels in your inner self, in your actions, in your life, more than you feel your breath. More than you feel your heart beating, more than you feel your body. Last weekend, Saturday, Sunday, and Monday, I attended an international conference, "Peace and Harmony Through Spirituality." There were delegates from different parts of the world: Americans, Indians, Europeans, Australians, and so on, Hungarians. There were many interesting lectures. One American lady gave a talk on the value of the soul. I was not there in the afternoon when her lecture was given. Someone told me that she gave a talk on the value of the soul. And I said, "Where is she now?" She is in her room and very unhappy, crying, nervous, having some depression and problems. So I said, "Well, call her to me in my room, and I will support her, help her." She came to me, and I asked her, "You had a wonderful lecture yesterday on the value of the soul." She said, "Yes, Swāmījī." So I asked her, "What value do you have for your soul?" And her eyes were full of tears. She said, "Swāmījī, please, you help me, tell me what value I have." It means talking about something is easier. But to realize within oneself is difficult. She said something very interesting. I asked her, "What is the meaning of the value of the soul?" She said, "When we concentrate more and give more importance to our body, our feelings, desires, and our thoughts, then we lose the value of the soul." It is interesting. It means when we give more value to the body, then we lose the value of the soul. And that is the point: holy saints do not give value to the body. They give value to the Ātmā, to God. And most of the people, they give the value to the body. So you never know which word, sentence, or which time can give you another inspiration. You never know what is inside which bag. Everyone has their pockets, and they have something in their pocket. And sometimes we are not aware of what we have in our pocket. So, always give value and importance to your ātmā. Whatever you are doing, do in the name of God for the Ātmā. And as soon as you begin to do something only for the body, in that much time, you forget your Ātmā. There is one word called Brahmacharya. Brahmacharya has different meanings. But the main meaning of Brahmacharya means: Brahma means the supreme, and charya means the movement. Those whose thoughts and feelings are all the time in the sense of the supreme. It means to be alert, aware of the Ātmā, directing everything to the Ātmā; that is Brahmacharya. So always direct your thoughts, your feelings, and always keep in your consciousness the value of your ātmā, the value of your soul, the value of the reality, of God. Then the realization will be there. Otherwise, we are also like a little grain of sand in the river, just flowing along. But humans are different, so this we can only learn in the satsaṅg. So, pray to God that He always directs us, that He leads us to the satsaṅg. So, from where did you come? You do not know? Or, may some of you know? And why did you come here? How was the way? Do you remember? When and how did you decide to manifest it? Did you decide? Or was it decided for you? Was your will to come? Or you did not want to come? There are some people among you, here, who did not want to come into this home. What is this? They did not want to come, and therefore their birth was difficult. The time of the birth was difficult. In childhood, when you were a little child, you were still unhappy. Things were very strenuous for you, so though you did not want to come, you came, so perhaps you... Were you sent, but what is the purpose of this? Are you doing those things for which you came? And do you know the result of this? What are you doing now? And what will happen with this? And ultimately, where will you go? How will you go? Now, here after the satsaṅg, you know where you will go. You will go home. You know where your home is, your flat or house, or the friends or clubs or the work or anything. You know where you will go. You have the address, everything. You have the key to the flat. But after this life, we must go. And do you know where you will go then? Do you have a key? Have you got the address? No. So the key to our heavenly flat is the mantra. And the address of that is just God, so do not lose the key. Your whole life, you are carrying the key with you. And before death, you forget your mantra. You lose the key. I have one flat which is on the fifth floor, high up. More than 100 steps, and sometimes tired, and without a lift. So what happened one day? The flat key, I left it in my car, and I came up 115 steps, standing in front of the door. Where is the key? Nobody is inside. There is no one down. Who can I tell? Please bring the key. So, what I had to do now in this situation was go back and get the key from the car. And again, climb the steps, hard and tired. And I say to myself, do not blame your car. It was your mistake. You forgot the key in the car. And that is the result of this. Do not blame anybody. Just walk, please, if you want to come to the flat. So similarly, what is happening, mostly in the western part of the world, now I have been here for 20 years, and I have met thousands of friends. They began their spiritual work with me many, many years ago, and for them it was beautiful. When they met me, tears came out of happiness, and they were so happy, and then suddenly they disappeared, losing the way again. So, if you want to know where your success is, where your perfection will be, if you are enlightened or not, if you are self-realized or not, that answer is not for today. Not today. The answer will come just one second before death. How will that time be? If you have the key with you or not. That will decide. So there is one bhajan. It is said, "Govinda, merī yeh prathnā hai ki bulun mein kabhī nām tumhārā." O Lord Kṛṣṇa, it is my prayer to Thee, that I never forget Your name, Govinda Dhamo Dharma Dvethi. O Lord, that always I repeat Your name, Govinda. Madhava, Madhava means the sweetest one. Govinda Dhāmo Dharma Dvaiti Lord, it is my prayer that I never forget your name. That I repeat your name day and night. "Deānt Kāle Tum Samāne Ho Bānsī Bajāte Man Ko Lubhāte." What I wish, O Lord, is that at the time of the day when I depart from this body, deha anta, the end of this body, the end of my relation to this body, the end of my journey in this life, I wish, Lord Kṛṣṇa, that you are just standing in front of me. "Bānsī bajāte, man ko lubhāte," and you play your flute. The flute means the nāda, the sound. Nāda Rūpa Parabrahma. The form of the Lord is the sound. This mantra, that I enter into this sound and the light. "Dhyānta Kāle Tuma Samāne Ho, Bānsī Bajāte Mana Ko Lubhāte, Gāte Yahīna Tananātha Tyāgu, Govinda Dāmodara Dvitiya." And, O Lord, while singing this name, I shall leave this body behind. Which name? Govinda Dhāmo Dharma Adhyāyati. Your name, O Lord, and that is why ajapa-jāpa should be there. There are five different kinds of steps of the mantra: Likhit, writing. Bekrī, singing. Upāṃśu, speaking slowly, Mānasika, mentally, Ajapā, spontaneously. Practice your mantra so far that without your effort, your mantra is continuously going with you. So, you may sometimes forget, but the spontaneity is there, that it is continuous. It is continuously directed there. And then be sure that you will not lose the key somewhere. So now we have what we call a combination lock. And for a combination lock, you do not need to carry the key. Only you have the numbers. And this number you must keep in your mind always. And if you forget the number, and nowhere is it written, you cannot open the treasure. So, in order to open the inner treasure, you shall register your number in your consciousness, your mantra, as Ajapā states. Ajapa spontaneous practice. So dedicate your life to God and give your life into His hands. Let Him direct. It is said, "Dīn Bandhu Dīn Anāth, Merī Dorī Tere Hāth." O Lord of the meek ones, the string of my life is in your hand. So we are just like magnets and like thread, we are moving, dancing with this puppet. And he is moving, he is letting us dance, and this string is invisible. For the ignorant one, and for a yogī, this string means the breath. So we are united with God with our breath, and when this string will be broken, it is the end of this life. So, tell God, "Please move me towards you. I breathe for thee. My heart beating is for thee. My life is for thee. My each and every blood cell is yours. Lord, accept it as yours, as a flower to be." That yogī will cross the ocean of ignorance. That will not fall into the darkness. That will lead into the light, salvation to freedom. So no one can help us in that way. We have to help ourselves. Think over, please. From where did you come? Why did you come? Are you doing those things for which you came? And where will you go? What did you bring with you? And what will you take with you? And what is the purpose of your existence? How many things did you do well? And how many things did you not do well? Where are you that you know? So always make self-inquiry and think over what it means for you to be human. And what does it mean to have this golden chance? Be sure, you cannot borrow it from somewhere. You cannot go back. If we wish today that we should become just like a five-year-old child, we cannot. We would like to be, but we cannot. The chance is gone. The past is past. You cannot reach the past, even if you fly with the Malay. The past will always have more and more distance. This distance you cannot recover again. So whatever happened in the past, it happened. Just pray to God for forgiveness or give thanks to God for those things. Mahāprabhujī kī karatā, Mahāprabhujī kī karatā. End the human life. Purify your food. Lead a vegetarian life. Do not kill any animals. If you eat them, but you did not kill them, they are killed because you want to eat them. We have no power to give life; therefore, we have no right to take life. Pure food, pure thinking is the pure life. Then you can say that you are in this dark world, existing as a light. And I wish this for you, and God bless you. We will take a ten-minute interval, and after ten minutes, there will be a prayer.