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Part 1: The Purpose of Human Life So, we will begin our satsaṅg this evening by listening to this bhajan. We are all here to remember our beloved Lord Mahāprabhujī, and it is a great privilege for us to know something more about Him. Recently, I read an article containing a very nice sentence. It was a Sanskrit Ṛṣi Vākya—the utterance of a sage—translated into Hindi. The ṛṣi vākya and the guru vākya are the same. When the ṛṣis were discussing the creation of Brahmā, they said that Brahmā created different creations with different qualities. We know that on this planet, the Creator has made 8.4 million different creatures, all formed from the five elements. Among them is the human being. They wrote that nothing is created senselessly. Everything—this planet, the life upon it, including plants, vegetation, aquatic life, terrestrial life, and aerial life—has its meaning and purpose, and that purpose must be fulfilled. If you miss it, if you fail to fulfill your purpose, you have failed. Then you must repeat it again and again. Different lives on this planet have their purpose: simply to be there and go through their destiny. They have no choice. Humans, too, must go through their destiny, but humans have the choice to make karma. Destiny is created first, then life is given. Other lives cannot choose; they must go through. Humans possess intellect and vivekā (discernment), so they can decide what to do or not to do. Therefore, the purpose of human life is greater. Eating, sleeping, and procreating—jesti, spavati, i stvarati potomke—animals are also very active in this. If a human does only this until death, there is very little difference between him and the animals. Između čovjeka i životinja, az ember i alat közt. Thus, humans have more obligations; the purpose of human life is greater. Stoga ljudi imaju više dužnosti, iz toga je svrha ljudskoga života veća. Az embernek tupkutelessegeben, iz toga je svrha ljudskoga zivota veca. But the main purpose of human life, Gyan Arjan, is to gain knowledge. This knowledge means ātmā jñāna—self-realization. If you die without this, you have failed the human life. To achieve that knowledge, a human must first lead a very sāttvic life: a life without consuming meat, alcohol, eggs, or drugs. A sattvic life is crucial because the nourishment you take, or any kind of drug, attacks your intellect, your buddhi. It turns your buddhi toward different interests and directions, causing you to lose your positive spiritual thoughts and feelings. Igyá pozitív érzéseidet is gondolataidat fogod elvastani. The world then seems more joyful to you, while a simple, disciplined, spiritual life seems boring. It is said: "Chandan Maki Parhari Durgandiva Udjai." There was a fly sitting on sandalwood paste. As long as it sat near the sandal paste, it had a headache and felt tired. Suddenly, a crow defecated, and the fly smelled the crow's dirt. It immediately flew onto the filth. Conversely, someone once closed a honey bee in an outdoor toilet, like those in the countryside. When you visit your grandparents' countryside home, in the garden, no? You need only go 10 kilometers from Budapest. The bee was suffering from the dirt and smell. Someone opened the door, and a neighbor said, "There's a beautiful garden with flowers." An apple tree was blossoming. The bee flew onto the blossoms and breathed. It took a few hours of prāṇāyāma to rid itself of the negative qualities. Therefore, it is said: "Chandan maki parhare durgandiva ujjay." The fly flies away from the sandal paste and goes to the dirt. Similarly, an ignorant person cannot listen to satsaṅg. They either leave or fall asleep. This is a sign of the negative karma and destiny that has overshadowed your soul. Karma i sudbine koje bacaju sienu na vašu dušu, Malāvik, Śepa i Avraṇ—these three things are overloaded upon you. What to do about that? We need treatment. That treatment is satsaṅg. When a doctor first gives you injections and medicine, you don't like it. But when the injection takes effect, you will suggest others take that medicine too. Therefore, the Ṛṣi Vākya states: "Human life is given to collect and realize the knowledge." The human spirit, soul, consciousness, mind, intellect, qualities, and abilities are indescribable. O human, God has given you such a divine, godly life. You are incarnated as a divine being yet behave like a very lowly being. A great saint expressed this in a beautiful bhajan, part of which I translated some time ago. We like sweets, you know. Everyone likes sweets and chocolates. Some girls avoid them to care for their figure. I didn't take care of my figure, so... but I don't work with Alakumas. Too much chocolate. But the saint says: "Amarho jisko khanese mitai hoto esiho." The best sweet is that which, when you eat it, makes you immortal. Mudrācī Ṛṣi Kājū, naibunyi onaj sladkis, koji kada jedeš, postaneš besmrtan. Ezért mondják a Ṛṣik, hogy ez a legjobb édeség, amit, ugyha megeszel, akkor sent leszel. Eat that sweet which makes you immortal, which gives you the knowledge of immortality. That is truly sweet. You know, when we put lemon in milk, the milk spoils. Similarly, certain things spoil your appetite for desires. The more desires you have, the more bound you are. Koliko imate tih želja, žudnji, toliko znači da ste više vezani. In the next stanza, he says: "Padārtha viśe bhogose, tṛpti hoi nei have." You will never be completely and forever satisfied by all these material enjoyments, bhoga. Ujīvāyuchī Te Māteriāḷne Uzīḍke Boge... No matter what you do, the next day you long for it again. Is there something you can have and then feel no more longing? Yes, there is. When someone gives you sleep on the roof, you have no longing next time. But you will get it—that's called a karmic slip. He said no one has ever been satisfied by desires, and no one ever will be. It wasn't so, and it will not be. "Dino din trishnā bade, man meṁ kharābī ho to esī ho," contrary. Day by day, trishnā—desires—grow in the mind. Udan, Zhednya, Zhej, Zhudnya, Chezhnya, Raste Svakog Dana Karabihoto Esiho. Something is wrong. But what are those wrong, unbelievable, unrepairable things? Like certain incurable diseases. This desire is incurable. "Manuṣetāṁ pāke viṣe chāṭā, amṛtako choḍ viṣakhātā." Having obtained a human body, you now desire poison. You give up the nectar and drink poison. What a pity! What will happen? What will be the result? There will be a result. Every action has a reaction, and every reaction has an action. Girls, be careful. Everything has its result. Sve ima svoj rezultat. Boys, every step will be counted, whether you step forward, backward, or sideways. What a pity! Kākā Śṭeṭā? Having a human body, and now you long for heavy desires? Ima te ljudsko tijelo, a čezneš za tim željama? Hogy bár emberi tással nem rendelkezel, mégis vágyak után kajtasz? Denying the nectar? Poriccete nektar? And drinking the poison? A pijete otravu? Megtagadja a nektárt és merget iszik? What will happen? Mi fog történni? Rāmta Kitāḍī Yonī Phajitī Ho To Esī Ho. After this life, Rāmta, you will be traveling. Kitadi Yoni—even to the species of worms—you will make a fair journey. Fajiti ho to esi ho is an Urdu word meaning a pain, a trouble you cannot imagine. To je jedna Urdska riječ koja opisuje bol, teškoču, i to je bol i teškoče koje se ne daju ni opisati. Ej Urdu sova ki fejezve ez leirhatatlan bukaš. Tibur verāgya khatāī—the sourness, the lemon, is vairāgya (dispassion). Through that tīvra vairāgya (intense dispassion), your mind will detest all viṣayas, all desires. Without vairāgya, it is not possible. Vairāgya Neku Nem Lahat. All kinds of desires are aśāram—tasteless. Afterwards, if you try to reunite, it cannot. When lemon juice falls into milk and the milk is boiled, you can try your very best to make it milk again, but it will not become milk. You can make something else—good paneer, you know? "Mithāī jñāna amṛta se amar hotā, nahī̃ martā." That sweet nectar is jñāna. Through that knowledge, you become immortal. So the sourness is vairāgya, and the nectar is wisdom, knowledge. When you have tasted that knowledge, you will not die; you will become immortal. Kad a to imaš, kad a si to kušio, tada nećeš umreti, već ćeš postati besmrtan. Ahogy megízlelted ezt a bölcsességet, úgy halhatatlan leszel. The knowledge of the immovable Rām is so sweet. If it is powerful, it is immovable. That remedy from Achal Rāmjī Mahārāj is the best tonic you can have. It is so powerful, the strongest drink there can be. This tonic makes you strong. What does it mean to become strong? Fearless. We must develop knowledge. Gyán, hina, pasu, samana—without knowledge, one is like an animal. Therefore, the great Śaṅkarācārya said: "Know thyself." All the relations you have, all your desires—nothing will help you. All will remain here. This is called the blind moha, or Vākmoha. Andha moha, andha moha. But we are sleeping. Therefore, Holī Gurujī said: "Stoga Holī Gurujī Kā." Testvéreim, ébredjetek! Your chance is going! You are missing your chance! This is a bitter truth! Day by day, every second lost is lost! Every minute of your past life will never come again! I told people today, I came to Austria as a young boy. Time doesn’t wait for you. "Nindā vidyā chai rahī." You are deep in the sleep of ignorance. What will be the result? Janam janam dukh pāye. In every life, you will suffer. Don’t think, "Ah, these are all stupid. I'm human, I can do anything. These are all crazy." It means you are the crazy one for saying all this is crazy. Dear one, you do not know what reality is. Part 2: The Call of the Soul and the Refuge in the Divine Children think their parents are terrible. They complain, "They don’t allow me this, and they don’t allow me that." But these children will realize the truth when they are 50, 60, or 80 years old. They will exclaim, "Oh, my father was so wise! My mother was so wise! My parents were so wonderful." This is the bitter truth, Zogjana. The second truth is surrender to Gurū Dev, surrender to God. Ask for help. If the call truly comes from the heart, help will arrive. As the verse says: Anhonī Guru kar sake, honī det mitāī, Par Brahma Guru Devhe, sab kus det banāī. What is impossible, the Guru can make possible. He can remove the obstacles of destiny. For Gurudev is Par Brahma, the Supreme Reality. He can arrange everything for his devotees. He can do anything for their devotion. But that devotion must have complete surrender and love—not a little, but offering one's everything. Sometimes the devotee hesitates, thinking, "Gurujī said, 'Come,' but did he really mean me?" Therefore, the heart, the soul of the devotee, must call out. We see that we humans are all creatures suffering in this ocean. In this ocean of māyā and saṃsāra, millions of creatures in this small pond try to bite each other. Compared to the endless universe, this planet is minuscule. And on this small planet, all creatures are together, eating each other. Toi Pakāo, Toi Naraka. This is suffering. Everyone tries to consume others. Jīva, life, is such that everyone fears someone. What a wonder that we fear our own Father's creatures! Every creature tries to escape from others. Even humans try to escape from other humans, for they are dangerous to each other. That is a naraka, a hell. And there, devotees are full of doubts and questions: "Why this? Why that? How is this? Why not?" In this state, there are endless questions. But it is said: Bhagatārī Varevega, Bhagatārī Varevega. Holy Gurujī is saying to Mahāprabhujī, "Mahāvīra, Mahāvīra is the greatest; Vīra is the hero." He is the hero of heroes. Only one like Mahāprabhujī can give to us and protect us. Our own strength is very little. You see, a very mighty, strong animal, when a tiger catches it, its power is finished in minutes. Similarly, one day when death attacks us, all our positions and powers—physical, mental, and all worldly powers, money and influence—all will be finished. Finally, we have to surrender. Therefore, we call Him almighty. Almighty above all. Pāpaya Parbala Ho Mahā Jodhā. He is the greatest hero, the greatest fighter. No negative energy can attack. No magic, no ghost, no spirit, no black magic can harm you, because Mahāprabhujī is there. But He can only be there if you allow Him. If you have doubts, no confidence, no devotion, and only call Him when you need something, He says, "I am not your servant." You plead, "Please, Mahāprabhujī, can you help me? Gurujī, please!" But after, you forget completely. So He says, "I am not your servant." Yet, if you cry out sincerely for a few minutes, He will come. He might tell you, "Let go of the rock. Test your confidence." He is the mighty one, the hero. No one can defeat Him because He is the Lord of Lords. Death has no chance. Death serves Him. Amarān Nīta Vajra Śarīra. You are immortal, and your body becomes so powerful no one can harm you at all. Dīp Nārāyaṇ Bhagavān, aṅgī duṣṭ kaṣṭ deve atibhārī. Oh Lord, there are all these negative, terrible people. Duṣṭ ko kyā kacāyaṅg rejime? All these negative people give me a lot of trouble. Oh Lord, shoot such an arrow that you simply drive them away forever. Who are these? Kāma, krodha, mada, moha, ahaṅkāras, peśan vāj jelas hate. Complex desires, anger, pride, delusion, ego—these are your enemies. They are boxing you every day. You try to get up a little, and these forces, which are within you, not outside, pull you down. With Guru's grace, Kṛpā, all of them can be driven out, but you must help in that effort. Engadalmās keģye, engadalmās keģye, śhṛuveṣhde guruvākhyāt. Remove the kāma, krodha, all these negative things. Remove these negative qualities, kāma, krodha. Tanki kheti, safkrao—purify this field, this physical field. Bidya Om kā bīja hai. We have to plant the seed of Oṃ. We have to plant the seed of Oṃ. Even if He is angry, they are very dear to me. They are so dear; only I know how dear it is to me. It is so dear, what can I explain? It is beyond my expression. It is indescribable. Finally, when it is indescribable, your highway is ready for you. Take off. Otherwise, there are so many obstacles: kāma, krodha, mada, lobha, moha. In India, we buy a nice, fast car. We speed, and suddenly a cow is relaxing on the road. We have to stop, back up, and turn around. We ask the cow, "Why are you sitting here?" The cow says, "Answer my question. Why are you driving here? I have rights also." You take another route at speed; suddenly, a camel cart is coming. So there are obstacles. Therefore, O Gurū Dev, remove all these thieves, these terrible people, these criminals. Whenever devotees were in trouble, finally, Lord, You came. You had to come, but how much trouble did You see? Read the Mahābhārata. Do you know the birth of Kṛṣṇa? In the prison? Do you know the condition of His mother and father in prison? The demon Kaṁsa, the real brother of Devakī. Every child of Devakī he took in his hand and threw against the wall, killing it. Because someone prophesied, "The child of Devakī will be your enemy who will kill you." As soon as a child was born, he killed it. He imprisoned his own sister and brother-in-law. Nare Bans, Navaje Bans—that is called trouble. He took the child away and threw it against the wall in front of the mother and father. There, Kṛṣṇa had to come. And there Devakī was calling the Lord with a pure heart. That is a prayer. What we call prayer, we are often just looking at the clock. Tan maya hojana. Tan maya hojana means become one with your body and soul in prayer. Immediately, He will be there. So it is said, whenever it happens, Lord, ultimately, You had to come, and You came. For the sake of the devotees, O Lord, Mahāvīr, come as soon as possible. I am trembling inside. I am scared. My mind is scared from seeing these troubles in the world. Do you know how many troubles are in this world? If we see only the troubles of humans, it's unbearable. And if we open our eyes more towards other creatures, animals—they are tortured, killed, burned, grilled, eaten, hunted. What about them? Duniya ke dukṣe man gavrave, Lord, when I see these troubles of this world, I am scared. O Lord, O Giver, please give me confidence. Finally, for us, there is only God. Ultimately, confidence and hope for all is only one, and that's God. Everyone else can disappoint you. Anyone can trouble you and cause you pain, but not He. Apabhinaprabhu, kiseko pukāru? Lord, whom should I go and ask without You? No one is there for me in this whole universe. O Merciful Lord, O Protector, please, can You cut off the chain of the troubles of this world? This chain, which has tightened us. This Jīvātmā is caught, tightened by this chain of troubles. Āp binā prabhu kisu ko pūcharām. Without You, the Lord, whom should I ask? Who can bring me out of these troubles? Who can rescue me? Please come, Lord, that my life will be successful. Save my life; rescue me. Kato Prabhu, Dukh Kī Janjīr, please cut off the chain of troubles. Chauda Bhavan. Bhavan means the universe, the cosmos. It also means residence. Here, Chauda Bhagavan refers to the seven worlds above us and the seven worlds below us. These are the fourteen lokas. Chaudhā Bhāvan Par Rāj Āpkā. You are the Governor, the God, the Lord of all fourteen worlds. O Giver One! Please give me an immortal place where I can be forever happy there. Bestow upon me parama sukha and ānanda, divine bliss and happiness. Let rain upon me the nectar rain. Śrī Dīpā Dayālu Aṭabala Sāgara. Śrī Dīpā Dayālu Mahāpīranakā Pīr Mahāpīranakā Kepī. Śrī Dīpadāyalu Arthā Balasāgara, O Merciful Lord Mahāprabhujī. Your strength is endless, like the endless ocean. You are the holiest of the holy, the Pīrā (a great holy saint in Islam). Holy Gurujī is saying, "Please remove all vikṣepas (distractions/obstacles) from me." I am a fakīr (a beggar, a Sufi saint) at your door. Oh Lord, for the sake of the devotees, please come as soon as possible. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Dev Puruṣa Mahādeva Kī Jai, Mādhav Kṛṣṇa Gurudeva Kī Jai, Sanātana Dharma.