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We all wish to share with one another. If I know I am very happy and I am here for satsaṅg with my friends, my sisters, with you, then it means we are our own Guru. Guru kṛpāhi kevalam, śiṣye ke sadā ānandam. So, to become as the Guru, to be part of the Guru Paramparā, everything exists for me and for you all. When the final moment of our life arrives, our heart will open to the realization: "I am going now to the light forever." So it is like this. We should always share something meaningful. It is very good, not merely saying all the time, "Myself and someone may want," but truly connecting. You know, many times people come—some persons or gurus or someone like that—they go somewhere to hear a lecture, speak once, and are gone the next day. When they will return, I do not know. It is like first, the mother, how she takes care, and of course, the father. How the children are looking, already speaking, and so on. These are the parents, and it is very joyful. Your child is a joy. We come home from the office quickly, and the whole family, the children, are all together. It is beautiful. There is also sometimes crying or telling something, and so on, but it... is this not the beauty? This is beauty, beauty, light, everything. And going further, the parents do many things. Afterwards, we will come again, we will give further. And so, I always feel my disciples are like my children, or my friends. This is satsaṅg. Satsaṅg is the best. Otherwise, we will come, everybody comes, attends a lecture somewhere—sometimes someone is sitting there, sometimes like this—and it is finished. That is not enough. It is not enough, and they cannot remain there. They have to go somewhere further and further. I was in Australia, New Zealand, Fiji, and many other countries. Again, we come and go. They asked, "How long, Swāmījī?" Nearly three years. Yes. And when I was there, perhaps you were also thinking, "Will Swāmījī come? When will he come?" Okay, when he comes, we will come. Now, yes, so this is that oneness. This oneness is in our whole body, our whole being, all our countries, anywhere, parents, and we, and my feelings. This is the best, and we should continue. We are together, but when you are all together and if you talk negatively about each other inside—"this is not good, and this is not this one, and there and there"—then there is nothing. It is burned. What is burned? Be like a mother. You should all be like a mother, and a mother will take the best care always. We come together, and once it is, "Huh, who is there?" Then it is not good. We should always say, "I give to you first, please, you come, sit. Please give to others, I will give you more. I give to you." In this, I am not speaking only about today here, but about all times. There are some other people; they are not with us all the time, or they are not our disciples, or like this. Then someone comes once, and they say, "Oh yes, thank you, good," but in their heart, it is not genuine. I see in India, I didn't even tell you this. In India, they come, they are very good, they sing, and then it is gone. And while talking, going, I do not know what they are talking. And they say, "Yeah, yes, da, di." So he said, "Da, di, da." So I said, "Da, da,... da." In our programs, anywhere we are, we should be like one. It is all one. Let us become one with ourselves. My heart, my whole world is mine. Then there is something called satsaṅg. There are two words: sat and saṅg. Sat. What is sat? The word sat. This sat is very pure, very clean, very like gold. Sat. Very clean water. Everything like this. Sat. Sat, my friend. And Sat means truth. The word Sat means truth. When the truth is there, then you and I and they and all, we are only one. All we are here now, but only one: Sat, truth, clean, everything. Sat. Sat-saṅga. Then the second word, saṅga. Sat-saṅga. Saṅga means like this: everything, happy joy in my whole being with my friend, my sat. So, this is one. When we come, there are only two words. And only two words have everything: the joy of the joy, and joy to joy is to that joy. Śat, śat. So we are all full of this śat, pure qualities. Very good words. It is like sitting with somebody and sharing. There is chocolate, and you are taking and opening it. You take my chocolate, but you will not say, "Don't take my chocolate." You say, "Take one more, please. Open and put it like this." This purity, these qualities—we are all here now. We are the best of the best all here. Satsaṅg means together. Now we are sitting in this whole house. There are all too many, so many, but we should think only one, only one, and how? We are so many, and that is only one, yes, because that is yours for all. We are all satsaṅg, satsaṅg, all together. This word, it is very great: satsaṅg, satsaṅg... What means that bhajan? So in that comes the bhajan, bhajan, satsaṅg bhajan. What is the bhajan? And that bha, ebharat, everything bharit, satsaṅg, and in that, I was thinking. I intended to give one lecture, another, but it came in this direction, always. And it is said, when you learn, go and see at home, and sit as one. This was this, and that was that, and that is that, and that was that, and it is, and then this, and this. And then I would think about today, and this, and okay. So, mostly, many people are taking this in very nicely. But Sat and Saṅg, Saṅg, that doesn't tell anything because it is like heaven, heaven, heaven. And so is that the child, the little child, then a little more. And even your child, and the child is very great, he's already very great, he's also working and is the best. But grandmother is sitting there, and with her, it is like this and going, "Yeah, yeah, how was my, my child? Was good, yeah." I was, I saw for you, when he will come. And he said, "Yes, mummy, mummy," and what are you? Because he said, "What are you doing, mummy?" He said, "Yes, I'm going to bring my child, my child, yes, other child." In that way, there is so much. It is said, in satsaṅg. With satsaṅg, then, so mother is and father is. It is always great for us, and for us, it is still that we are like children for the mother and child, our friend. And that means what is that? It is in our whole body, the whole in our body, and we have everything, we make everything. Very nice. In our body, where it is, how it is, and when we will die, then we are lying there. When we are born and come, it was like this, I told yesterday, and they said, "And when we go, is okay?" Then we are, we are very sad, we are crying. Who is crying? Before you did not cry, but now you took that your child or father or mother, it was clearly crying. What? From where comes the cry? From our parents, our father, our mothers, my friends, my aunts, many. That when it is going, when it is going—means died and they are going—we hold that. We are crying or something. It is something like, "Please, please take me back again. I am yours, hold me." That is the love. That is the love. Others are not that love, and there is nothing in their heart. So for me it is always like that; for you all, you are all the best. And everywhere we, and we all should be together, all together. When you will see this one is not good, then it means that you say that this is not good. Then it means you have lost. Yes, he himself has lost. And if something, this one is sitting here, and you do not like something, then you are, "I am suffering," not the other one. Then we can see satsaṅg. Satsaṅg. So, he was saying, he was singing one, yeah, one bhajan: Deep nam bhagavān kī devapurī samādeva kī satya sanātana dharma. Jai.