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Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. Salutations to Alakhpurījī, Siddha Pīṭha Paramparā. My adoration to the lotus feet of Vishwagurujī, Śrī Alakhpurījī Siddha Pīṭha Paramparā, Śrī Alakhpurīśa Mahādeva, Śrī Devpurīśa Mahādeva, Śrī Dīp Nārāyaṇa Bhagavān, Hindu Dharma Samrāṭ Madhavānandajī Bhagavān, and Vishwaguru Mahāmaṇḍaleśvara Yogīrāj Parampūjya Śrī Satguru Deva of the Satya Sanātana Dharma. Dear brother Swāmī Avatārapurījī, all the divine sannyāsīs here, all spiritual seekers and aspirants, disciples of the Alakhpurījī Śrī Dīp Paramparā, yoga teachers, and instructors — many blessings to all of you from the Living Light Mahāprabhū Dīp Satsaṅg Foundation, Strīlkī, from Vishwagurujī. His physical presence is not in this seminar, but his energy, his blessing, his aura, and his divine light are with us. Holy Gurujī often mentioned that he was in his satsaṅg. Holy Gurujī often spoke about him in satsaṅg. Jahā̃ Guru charaṇ dharevo bhūmi chandan aur abīr banī, jisne śīṣ dai uskī taqdīr banī. Where the holy saint, the Satsavar Alakhpurījī of the Pīṭha Paramparā, the Yogīs — where he walks, that place or this earth or this sand becomes like sandal powder. When devotees put this sand on their heads, destiny begins to change. There is a story. An elephant went to bathe in the river. After his bath, he came out and was walking along his path. He smelled the divine place where a saint had walked before, and he took earth or sand with his trunk and began bathing himself with it. People thought the elephant had become a little unbalanced or unconscious. But his driver, the mahout who guided him, understood that perhaps some divine saint had walked there, making the earth holy. That is why the elephant was placing it on his head: so that in his next life, his life would not be that of an animal. This is a story from Holy Gurujī. Similarly, Holy Gurujī mentioned in many, many lectures during his satsaṅg in previous years: What is this satsaṅg? He said satsaṅg has four or five points. Satsaṅg is a spiritual college, and the saint or guru is the divine principle, the teacher. There are two types of knowledge: worldly knowledge and spiritual knowledge. Satsaṅg is a kind of hospital, and the saints and gurus are doctors. They remove mental illness and mental pollution. When a human becomes physically ill, we go to doctors and scientists who give treatment, medicine, injections, glucose, and so on. But doctors and scientists cannot remove that mental illness. For that purpose, satsaṅg is the removal of all mental tension and the refreshing of our mind. A saint is the divine engineer; they build such a bungalow. This bungalow sparkles without any light — no moon, no sun there — and that bungalow is our consciousness. Satsaṅg is the divine high court, the Supreme Court, and the saint or guru is the judge, the decision‑giver. When we leave this material world, one day we must end. Whoever is born will die. When our journey continues, then this Guru will guide us further. He will give the judgment of what was happening in our life, and He will give blessings and self‑realization. So this is satsaṅg in five points: satsaṅg is a supreme court, satsaṅg is a divine college, and satsaṅg is a divine bungalow. Holy Gurujī often mentioned that a bungalow means a building like this. Similarly, our body is a bungalow. And without the Guru — the Divine Guru, the Supreme, the Light Guru — without their blessing, our heart cannot open. That is why our Holy Gurujī and Viśvagurujī often sang the divine prayer. Śrī Dīp Nārāyaṇa Bhagavān, Nāgī. So this is a message from Holy Gurujī for all devotees, all bhaktas, and all the practitioners. Similarly, in the Rāmāyaṇa, Tulsīdāsjī mentioned: Vinā satsaṅga viveka nā hoi, Rāma kṛpā vinā sulabha na soi. Satsaṅgati pāi parasa parasa kudhāta suhāi, satsudaraha satsaṅga pāi. It means that without satsaṅga, discrimination does not arise; without Rāma’s grace, it is not easily attained. Even those who lack spiritual knowledge, if they come to satsaṅga, slowly, step by step, they will take on the color of spirituality, because spirituality is the inner light. Paras, you know, is a kind of stone — the philosopher’s stone. When iron touches paras, the iron becomes gold. Similarly, when we sit in satsaṅga, come to satsaṅga, listen to satsaṅga, or sing bhajans in satsaṅga, that inner light slowly, slowly grows inside. They are our Holy Gurujī’s divine bhajan — Mahāprabhujī’s bhajan: Sobhāvo satsaṅgahṛī — how beautiful is satsaṅga, how divine is satsaṅga, how great is the glory of satsaṅga. But only the fortunate, the luckiest, the blessed ones get the opportunity to come to satsaṅga. And how happy are those who have the opportunity! Kyā tākat hamārī jīvā, Rām nām lehī? Karam dei ṭhapkī. What ability does our soul have to take Rāma’s name? It is destiny that gives the slip by turning the face away — they do not like satsaṅg. Only God’s blessings and our long practice can help lead us toward the divine path. Jai, Sobhāvo sata saṅgharī. This is Mahāprabhujī’s bhajan. How divine his vision was when he wrote that. The laṭ — the caterpillar, a kind of worm — walks on the earth. The bṛhaṅgī, the wasp, tests the quality of the disciple: Uttam, Madhyam, Kaniṣṭh. Uttam means good consciousness, high consciousness; Madhyam means lower consciousness; Kaniṣṭh means even lower consciousness — the quality of consciousness. Similarly, when we sleep, our consciousness is somewhere else; when we dream, it is somewhere else; now, sitting here in satsaṅg, our consciousness is at a different level. So the wasp first checks the quality of the worm. After realizing, “This one can become a wasp,” he catches it and brings it to the mud house he has made. He keeps it there, maybe ten, twenty days or a month. When he realizes, “Now it is ready to fly,” he slowly opens the mud house and the worm becomes a wasp. Guñj bīja ke bhed se bṛhaṅgī to ho udjāī. Guñj means the sound, bhed means that kind of energy. By that vibration, the worm becomes a wasp, changing its life from a worm to a wasp, and now it can fly. So Mahāprabhujī wrote this story for humans: in satsaṅg, we can change our life from a normal life to high consciousness. He inserted into that bhajan the story and the message that in satsaṅg we are able to raise our consciousness to a much higher level. Jai se laṭ bṛhaṅgī mile, wo śabd guñjar sunāī. Guñj bīja ke bhed se jī, bṛhaṅgī to hoye. Śrī Dīp Dharāṇa Bhagavān kī. So you know that bhajan is a very great bhajan — it is Mahāprabhujī’s divine nectar words. Or nir āye mile Bhagīrathī ke maiṁ. Where there is ordinary water, it merges in the river, like the Bhagīrathī, the Gaṅgā. That water also becomes respected as Gaṅgā water. Or vṛkṣa chandan mile malyāgara kehvāi. When other trees grow near a sandalwood tree, they too receive the same energy, the same fragrance, a beautiful aroma. Prabhu Dīpa kahe satsaṅg se parama ānanda sukha pāi. So Mahāprabhujī said further that from satsaṅg one obtains parama ānanda — cosmic bliss. There are two kinds of sukha: one is when we eat something tasty or see something beautiful — that is temporary pleasure. Paramānanda is endless, infinite. Satsaṅg gives that. Thank God, Mahāprabhujī, our Paramparā, and all our Gurus, for giving us the great, great opportunity to come to satsaṅg, sing in satsaṅg, and think about God and God’s glories. This is our divine blessing, our Gurudev. So now we will chant “Om” three times for Viśvagurujī, for good health and all well‑being, happiness, prosperity, and their divine light. Śānti. Śrī Alakhpurīṣa Mātā Devakī, Śrī Devpurīṣa Mātā Devakī, Śrī Dīp Nārāyaṇa Bhagavānakī, Hindu Dharma Samrāṭ Mādhavānandajī Bhagavānakī, Viśvaguru Mahāmaṇḍaleśvara Yogī Rāja Parampitā Parameśvara Parampūjya Śrī Satguru Devakī, Śrī Sanātana Dharmakī, Svāmī Avatārapurījī Mahārājakī… Hari Om.