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Today’s weather is very favourable to us—neither hot nor cold, neither sunny nor rainy. We are in the most beautiful divine time. I think such times are rare in life, and we are thankful to the Divine One, Mahāprabhujī, that He gave us such a beautiful time. Satsaṅg is one of the best parts of our life. All who attained self-realization, all who gained wisdom, all who achieved spiritual development did so through satsaṅg. Satsaṅg means to be with the truth and to inspire others also towards the truth. Kusanga, bad company, is plentiful. This morning we were listening to a bhajan. There were some very nice words about a bitter pumpkin. This bitter plant had a bitter pumpkin, and that pumpkin swam through the water, through all the seven oceans, and swam through the holy rivers of the Gaṅgā. It means it passed through all the holy waters, but the pumpkin did not become sweet. The other word was about a stone: the hardness of a stone lying millions of years in the ocean, in the water, but it did not become softer. And so, some people do not realize what it is. Their inner bitterness—of their desires, of selfishness, ego, doubts, complexes, jealousy—they cannot get rid of it. Then it does not matter how many satsaṅgs you attend, unless you realize the sense of it and find where your heart belongs, where your soul gets divine rest, a divine refuge, the shelter in that Divine for which the soul is longing. Satsaṅg is that place, and it is that boat which will let us cross the ocean of ignorance, the hard lives. Such a place, such a satsaṅg which gives Amarjīvan, immortal life, is very rare, especially in this Kali Yuga. We had satsaṅg every day. We had many lectures, and all lectures were of the best quality. We also had Gulābjī Koṭārī, and his lectures were also very inspiring to us. They gave you some ideas; something became clear for you. And also the other persons who were talking here, as well as your guru brothers and sisters with whom you spent time and spoke—I am sure that you speak good things, except a few who are desperate and jealous or fed up with life. But ānanda, the divine bliss, is in the satsaṅg. That is why Mahāprabhujī made this one beautiful bhajan: "I am longing for my brothers and sisters of satsaṅg. I am longing to go to satsaṅg and see all my friends, all who are with a man." And when I remember that, all who are in satsaṅg... and how are all my friends in the satsaṅg? Sitting, the tears come out. Nothing can hold you back. There is no more joy in life than to drink the nectar of wisdom through the spiritual words of the great saints, the Guruvākyas. This human life is rare. This is another plus point we have. The innocent poor animals, they have no ideas. They have no choice. They have no guidance. But in every aspect, the human has the chance. We have a chance to come through, and we have a chance to lose it all. Therefore, in this satsaṅg, it is said that even for humans—not only humans, even for the goddesses—it is very rare to get back the human life. And if the human life is rare, then more rare than human life is the satsaṅg. And in Kali Yuga, it is more important for us to have a satsaṅg. So, you had good eating. It is also a plus point. You had a fast. Your food was ready and served. And beautiful morning exercises on the meadow. Somehow, you inspired me to come to you every morning. Otherwise, you know how lazy I am. Nothing can move me. But you could move me; that was it. Where there is love, then things grow. The love needs another love. The magnet needs the iron to pull, or the iron needs the magnet to catch. And so there are always two things. This is Bhakta and Bhagavān, or guru and disciple, or partner, or friends. There should be something. This dynamic functions not only between humans; it functions with animals too. Imagine you are standing somewhere in a field, and another person is standing 50 meters on the other side. Now someone brings your dog 100 meters away. You will see with which joy your dog will run to you. He will not go to the other one who is standing 50 meters away. The dog will run to you. Why? Because he has love for you, and you have love for him. When you see that your dog is coming, running to you, measure your heartbeat and measure the feeling of joy in you. Though maybe you are angry at your dog—"Again he came! I told her to stay at home"—still you feel love. And that is what—when small children come and hug you, how beautiful it is. So also, it is how to test and find what is love. I do not know if you have seen or not, but some of you definitely have seen. Most Hungarians must have seen, or in other countries also. You have two or three hundred sheep and goats. About two hundred fifty or three hundred sheep and goats have given birth to little babies within one week or two. Now, all babies of the same goats look very similar, and the mothers also look very similar. But when the evening mothers come home, you will see how each baby finds its mother. How each mother recognizes that it is her baby. And if it is another baby, then she will reject that baby. So that is how love unites you. Many goats’ babies or sheep’s babies mistakenly come to the other mother. As soon as they take the milk udder in their mouth, they leave it out because they know it is not their mother. Can you imagine even the animals? They recognize; they know what it is. And if a human cannot, then I think they are worse than animals. But it is that you need santōṣa, satisfaction. Once you have to say, "That’s it, that’s all," then nothing can disturb you. Then the ānanda begins. Then it becomes the spiritual development. So we need Vairāgya, Jñāna, Tyāga, and Bhakti. When one of these is gone, then the other three, which remain, are disturbed. Vairāgya is detachment; jñāna is knowledge; tyāga is renunciation; bhakti is devotion. When one of these is in imbalance, everything is in imbalance. This imbalance means, like, an earthquake. A beautifully built building will collapse because there is movement underground. So in your antakaraṇa, some bad destiny awakes, and then it brings into your mind negative thoughts of desires. One Mahātma, Ācārya Rāmjī Mahārāj, said that day by day desires are growing—a chronic disease which is incurable. Day by day, desires are growing. So the biggest disease you have is desire. If these desires are fulfilled, then your boat will be reaching the other shore soon. But this disease has killed many, many. Therefore, satsaṅg is for us to get self-realization. And Mahāprabhujī said in one bhajana: "So bow, satsaṅgī. What a glory of the satsaṅg." The blessed one can have the chance to come to satsaṅg. And this satsaṅg you should have also at home. In your town, you have an ashram everywhere. When I asked how many people come, 10-15 come for satsaṅg. And how many disciples and practitioners do we have? Three, four hundred. So you see, now you can understand that out of four hundred, only these fifteen people understand the sense of life. And from these fifteen, five will be lost in gossiping. And five will begin to develop negative qualities by talking negatively. And the remaining five will remain; they will be confused with the feelings. One or two will remain true, but this one or two could be you. So now you should know you are that one, so develop yourself. But who fails in the gushing up could also be one of you. The destructive factor also could be some of you. Who should give us the judgment that we are destructive? No one else. Only yourself. You know what you did. You know what you are thinking. You know how you feel. And you know what you will do again, though you know it is not good. But you are a slave. You have no strength to say no to yourself. And therefore, it is always one’s own mistake. Always, we are the ones who make the mistakes. Then, either tyāga is little, or vairāgya is little; the jñāna, viveka is missing, or bhakti is lost. And it is in the Kali Yuga that bhaktis are suffering. Because you call yourself a bhakta, but you have doubt inside. So you are not the bhakta; you are the doubter, having the doubt, having some conflicts. And therefore, it is ourselves who can build our inner temple. So, satsaṅg. It is like a Hungarian melody, you know? Like when you go to the countryside, how the Hungarians sing. When you go to the countryside, the Hungarians sing it. It is the same melody as this bhajan. Like this bhajan. Maybe Mahāprabhujī made it especially for Hungarians. Maybe Mahāprabhujī made it especially for the Hungarians. Sobhāvo sata saṅgharī jāne badbhāgīre janāy. Sobhāvo sata saṅgharī, jaisī kī talana baraṅgī mile, śabda guñjara sunā, jaisī ghaṭaṅgī hare har śabda guñjara sunā. Guñjā bīja ke bhed se jī, what a glory of the satsaṅg. The lucky one can have the opportunity to come to satsaṅg. There is a bee, a wasp, and that wasp makes the nest out of the earth and then searches for a kind of worm. There are these special worms; they have three different qualities: Uttam, Madhyam, Kaniṣṭha. Uttam is the best one. Madhyam is the middle, and Kaniṣṭha is the lower one. When the wasps go to search for such worms in the field, the kaniṣṭhā one hides herself, and the madhyamā will listen, look to the wasp for a while, and then run away, run away and hide. And the third one is the uttamā. When the wasp is flying with a beautiful nāda, that is called Brahmari Prāṇāyāma. If you have a lot of stress, if you have a headache to get rid of, or you have very high blood pressure, or you have some kind, then you plug your ears and do the Brahmari, and you will be in divine resonance. Immediately, the concentration will develop. Many inner centers will awaken in the brain. This is a beautiful technique. You should do it. So when the bhavari, the wasp, is flying over and making this sound, then the Uttam Vān listens. And moving the head where she is flying, then the wasp goes away. And she stands on her tail. The worm tries to stand and look, "Which side is it gone?" Putting the ear, "If there is a sound, where is it?" Again, the wasp comes from far and, making a round, that makes... Like this, Ānanda, and she goes away. The wasp is still there, and that buzzing or that worm is making like this. It means the wasp is not here, the sound is not, but she is listening to that resonance in her head. Then she decides, yes, this one can become a wasp. So in similars, there are three kinds of disciples. One is the lazy one. If you give duty, it goes away. Or he tells, "Well, I am busy, can you tell somebody else to do it?" And one is medium. They would like to do it, but they are waiting. If he will tell me, then yes, I will do it. But the best one is always waiting. They come to know what the master wishes without being told, and they will be the first one who is going to do it. Because everyone will do if you ask them, but who is doing without asking? There is some connection; there is a divine connection. It can also be with your children, with parents and children. There is such a beautiful relation. Need not to say, please do. It will naturally do it. Then the wasp takes that worm and puts it in that hole. And she closes the mud house, and there are only small holes for ventilation, so that she can give some food inside. And what she is doing is she is giving an injection from her tail to the worm. And you know, when the waste piece sticks out, it is burning. So the entire body of the worm is full of vibration, sensation, burning. That is a divine injection, and then she goes away. And then again comes, then going round and round to the nest, and then again gives the injection and goes away. Now that worm cannot sleep, cannot rest, is scared from the stick. She will come, the pest will come and give injection. Always concentrating, alert from which side the sound will come. If the sound is coming from the north, she goes towards the south wall of the... But she is full of the resonance. Endless, without interruption, and a beautiful echo in the house. So she does not know now from which side it comes. That is it. And slowly, slowly, through these hormones which the wasp is giving, and the concentration, constantly imagining the wasp. It is said that the worm grows wings and turns into the wasp. Like a worm also turns—there are some worms which turn into a butterfly. Can you imagine the happiness of that worm when it becomes a butterfly and can fly? Oh my God, one who was just crawling on the ground and now got the wings to fly. Similarly, basically, that other worm also becomes the wasp. And she is imitating the sound of the wasp. She thinks, "I do not hear." So the wasp disappears. And she is concentrating on the sound. And automatically, it begins the nāda in herself. She is coming like this, so that becomes then also what we make afternoon kriyānusthān. What is the name of the technique? Home, bakery. So the sound comes, and her wings are ready. Then the wasp comes silently and listens. Yes, she became a wasp. Then she opens the house door. And the other one looks, outer world comes beautiful, two eyes out, and then the mother flies away, the other one flies behind. So Sobhavo Sata Saṅghriyaan Padvagire Janpay, Sobhavo Sata Saṅghriyaan. Jai Se Braṅgī Se Mile Wo Śabda Guñjā, Jai Se, Jai Se Braṅgī Mile Wo Śabda. Jār sunai Hare Hare śabda guñjā, a guñjā bīj ke bhed se svabhāvo satsaṅg har. Then next, nīcā pānī āye milevu bhāgīr tīke mai, when the canalization’s water comes and meets into the Gaṅgā. It flows into the Gaṅgā, then nobody will say this is water from the canalization. Everyone will say it is Gaṅgā water, so it becomes Gaṅgā water, holy water. It does not matter how clean the water is; if it does not enter into the Gaṅgā, it cannot become Gaṅgā water. And it does not matter how dirty the water is. When it enters into the Gaṅgā, it becomes the Gaṅgā water. And when the Gaṅgā water separates and goes to the dirty, then nobody will worship that as holy water, because it separated from the Gaṅgā. There it is again that dirty water. Nobody wants to touch it, but... If it is the other direction, you are uniting in the Gaṅgā. Everyone says, "Holy water," so enter and remain. Otherwise, you are again in the same dirt: desires, karmas, vāgyak, eṣkarmāk. Sobhāvoṣaṭ Saṅghārī Jāne Vaḍabhāgire Janapai, Sobhāvoṣaṭ Saṅghārī Ne Vaḍabhāgire Janapai, Sobhāvoṣaṭ Saṅghārī. When normal wood comes in touch and is stored together with sandalwood, it also becomes sandalwood. It absorbs all the fine smell of the sandalwood. Likewise, Mahāprabhujī said, "Through the satsaṅg, param ānand sukha pāī." "Param" means the supreme, "ānand" means the bliss, "sukha" means the everlasting happiness. But "bhāgījān pāī" means only those who have great luck will get this opportunity. So what we see? What we do, this is called Upaniṣad. Upanishad means "up" means near, and "śiṣya" means disciple. The disciple sits near to the master and listens to the wisdom of how the Upaniṣad became. Upanishad is the satsaṅg, the gospel of the master, and that is the divine teachings. So let us hope that next year we will also have beautiful likeness, and we are very thankful to Mahāprabhujī that we had these blessed days here and blessed hours. You should all say goodbye to these trees; they were giving you cool shadow. They were giving you good oxygen. We ever had fresh air here, and these trees are the witness of our satsaṅgs. And so, therefore, you should admire them, touch them, and hope to see them again. So, thank you. God bless you. And that is the glory of the satsaṅg, and hope to come again together. Let God bring us together. Patta tutta dal se legai pavan udai abke bichare kab milenge dur padenge jai. The leaf falls from the tree. The wind blows it away. This is where we will fall. We do not know where the wind of destiny will take this leaf. Who knows if it will come again there where it was hanging? That is it. Who knows how and when it will be? But try to take this in your imagination. Picture it. In your memory, these satsaṅgs and these divine gospels, the divine words of Mahāprabhujī. Bhakta said to oneself, "Let’s go, let’s go, my friends." Sāhelya is the friends. The girl tells her girlfriends. A sāhelya barátokat jelent két lány között barátság. Sūrtā is feminine. A sūrtā az nőnemű, and indriyās are also feminine. So, sūtra, our inner attention, concentration. Our inner longing tells our senses, "Let’s go." Let’s go to the Satguru Sarangdharke days, to the world of the Gurudeva. Sarangdhar is the name of God Viṣṇu, sāraṅgha, not sāraṅgha, but it does not matter. Where the divine world is. Therefore, it is said, it does not matter how it is. When I dedicate it, and I know what it is, I cannot resist anything else. Therefore, it is said... Deep Nārāyaṇ Bhagavān Kī