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Part 1: A Devotional Discourse on Hanuman, the Garga Saṁhitā, and the Fourfold Divine Principle Mahādeva Bhikṣu, dharma bhajiraṅgī, Kumate nivāra, śumate ke saṅgī, Kanchan varan, viraj subheṣa, Kanan kuṇḍal pulakit keśa. Kāṅhe mūñj janeū sā. Mahājaga vandala, Vidyāvana, Guṇī Ati Catur, Rāma kāja karibe ko ātura. Bānara charita sunibe ko rasiyā Rāma, Lakṣmaṇa Sītā mana basiyā. Sūkṣma rūpa dhari, siyā hī dikhāvā, vikaṭa rūpa dhari, Laṅkā jarāvā. Bhīma rūpa dhari, asura saṅghāre, Rāmacandra jī ke kāja samvāre. Lāya Sañjīvana Lakhana jiyāye, Śrī Raghuvīra harṣi ura lāye. Raghupati kī nahīṁ bahuta badāī, tuma mama priya bhārata hī sama bhāī. Sahasra badana tumharo jasa gāve, Asa kahi Śrīpati kaṅṭha lagāve. Sanakādika Brahmādi munīśvarā, Nārada Śārada sahita ahi sura. Yama Kubera digapāla jahāṁ te, Kavi koḍi vidita kahi sake kahāṁ te. Tuma upakāra Sugrīva hī kīnhā, Rāma milāya rājapada dīnhā. Tumaharo mantra Vibhīṣaṇa mānā, Laṅkeśvara bhaye saba jaga jānā. Juga sahasra jojana para bhānū, Līlyo tāhi madhura phala jānū. Prabhu mudrikā meli mukha māhīṁ, Jaladhi lāṅghi gaye aciraj nāhīṁ. Durgama kāja jagata ke jete, Sugama anugraha tumhare tete. Rāma duāre tuma rakhavāre, Hota na ājñā binu paisāre. Saba sukha lahai tumhārī śaraṇā, Tuma rakṣaka kāhū ko ḍara nā. Āpana teja samhāro āpai, Tīnoṁ loka hāṅka te kāpai. Bhūta piśāca nikaṭa nahi āvai, Mahābīra jaba nāma sunāvai. Nāsai roga harai saba pīrā, Japata nirantara Hanumata bīrā. Saṅkaṭa te Hanumāna chudāvai, Mana krama vacana dhyāna jo lāvai. Saba para Rāma tapasvī rājā, Tīnake kāja sakala tuma sājā. Aura manoratha jo koī lāvai, Soī amita jīvana phala pāvai. Cāroṁ yuga para tāpā tumhārā, Hai parasiddha jagata ujiyārā. Sādhu saṅta ke tuma rakhavāre, Asura nikandana Rāma dulāre. Aśatthā siddhi navanidhi ke dātā, Asa bara dīna Jānakī Mātā. Rāma rasāyana tumhare pāsā, Sadaṁ raho Raghupati ke dāsā. Tumhare bhajana Rāma ko pāvai, Janama janama ke dukha bisarāvai. Anta kāla Raghuvara pura jāī, Jahāṁ janma haribhakta kahāī. Aura devatā citta na dharāī, Hanumata seī sarva sukha karāī. Saṅkaṭa kaṭai miṭai saba pīrā, Jo sumirai Hanumata balabīrā. Jaya Jaya Jaya Hanumāna Gosāī, Kṛpā karahu gurudeva kī nāī. Jaya Jaya... Kapi Sūra Lakṣmaṇa Sītā Rāma Candra Kī Jaya, Bhūmapati Mahādeva Kī Jaya, Bhullo Bhai Saba Santana Kī Jaya, Prem Śrī Bhulli Śrī Gurūjī Mahārāj Kī, Śrī Satgurudevajī Mahārāj Kī Jaya Jaya... Śrī Rādhe Jaya Jaya Śrī Rādhe Śrī Tārā Mera Mera Manavāre, manavāṁ jīvana hai saṅgrāma. Manavāre saṅgrāma tāḷī sevā karte ve. Bhajana hai amṛta rasa kā pyālā. In the evening and in the morning, drink. In the evening and in the morning, drink.... Drink this cup and become a man. Live in fun. Ek sātha saba mila kariboṁ, Jaya Jaya Sītā Rāma. Manavāre manavāṁ hai saṅgrāma, manavāre bolo Rāma Rāma... Bolo Rāma Rāma... Bolo Rāma Rāma... Jaya Jaya... Jayati, jayati devī śaridhā gyānadātrī, ānanda mananda kara prasanna gyānasvarūpam nijabodharūpam. Yogendra mīndhyam bhavaroga vaidhyam, śrīmad gurum nitya mahām bhajami. Īśvaro guru ratmeti, mūrti bhedo vibhāgile. Vyoma Vat Vyāptade Haya, Dakṣiṇa Mūrtaye Namaḥ. Namo Gobhyaḥ Śrīmadībhyaḥ Saurabhebhya Eva Ca Namo Brahma Sūtābhyaś Ca Pavitrābhyaś Ca Namo Namaḥ Kṛṣṇa Tire, Kokila Ke Likhi Re, Guñjā Puñje, Deva Dī Puṣpa Kuñje. Kambu Grīva Kṣiptavāhu Chalantau Rādhākṛṣṇu Vaṅgalam Mebhāvetam Śrī Rādhikā, vadana paṅkajaśat padastvam Śrī Rādhikā, vadana candra cakora rūpam Śrī Rādhikā, Rādhāyasundara Candrahāra Śrī Rādhikā, Madhulatā Kusumākarosi. smaret vrndāvaneram me uhayantam manondam puṇḍarīkākṣam gopī janāḥ sahasrāśaḥ namaḥ paramahaṁsa svādīp caraṇa kamal cimmakrandāya bhakta janmanāśa nivāsāya śrī rāmacandrāya āgīśa yasya vadanē, lakṣmēr yasya cakṣuṣī, Yasyās te radhe saṁvat, taṁdaseṅ mahāṁ bhaje. Prahlāda, Nārada, Parāśara, Puṇḍarīka, Vyāsam, Vareeś, Śuka, Śaunaka, Bhīṣma, Dalbhya, Rukmāṅgada, Arjuna, Śeṣa, Vibhīṣaṇādi, Pūrṇyānimān, Parambhāgavatānām, Āmī. Sadā Śiva Samārambhām, Śrīmad Śaṅkara Vandetām, Asmat Ācārya Paryantam, Vande Guru Paramparām. Nātvā Mahāmuniṁ Gargaṁ Devarṣi Nāradaṁ Tathā Śrī Garga Saṅghaṁ Tam Etam Kathayāmi Kathaṁ Śubhaṁ. Nārāyaṇaṁ Namaskṛtya Naraṁ Caiva Narottamaṁ Devīṁ Sarasvate Vyāsaṁ Tato Jaya Mudhīrayet. Come, let us begin the story of Gaṅgā’s journey. To meet the ocean with the bondage of God. Śrī Gūjī ke caraṇoṁ meṁ bāre bāre bandenā, Śrī Sītā Rāma bandenā, Śrī Rādheśyāma bandenā, Añjanī ke nandenā, kī bāre bāre bandenā, Śrī Sītā Rāma bandenā, Girijā kī vandanā, Śivājī kī vandanā. Girijā kī vandanā, Śivajī kī vandanā, Girijā ke nandina kī bāre bāre vandina, Girijā ke nandina kī bāre bāre vandina, Sītārā meṁ vandina, Śrī Rādheśyā meṁ vandina, Añjanī ke nandena kī bare bare vandena, Sītārā. Tāḷī sevā karte huye Gowon kī vandena, gwalon kī vandena, Gowon kī vandena, gwalon kī vandena, Yaśodā ke Nandena kī vare vare vandena, Yaśodā ke Nandena kī vare vare vandena, bhav se tāḷī sevā sī tarā vandena, Śrī Rādhe Śyāma vandena. Añjanī ke nandina kī bāre bāre vandina, sītārā Gaṅgā jī kī vandina, śrī amnā jī kī vandina, Gaṅgā jī kī vandina, śrī amnā jī kī vandina, Tīratha rājā kī bāre bāre vandena, Tīratha rājā kī bāre bāre vandena. Sītārāṁ vandena, Śrī Rādheśyāṁ vandena, Añjanī ke nandena kī bāre bāre vandena. Sītārāṁ, Vyāsa jī kī vandanā, Śukadeva jī kī vandanā. Vyāsa jī kī vandanā, Śukadeva jī kī vandanā, Ulesi ke tulasī kī bāre bāre vandanā. Tulasī ke Tulasī kī bāre bāre, Sītārāma bandhanā, Śrī Rādheśyāma bandhanā, Añjanī ke Nandhana kī bāre bāre bandhanā. Sītārāma eka bāra bandhanā, hajāra bāra bandhanā, eka bāra vandana, hajāra bāra vandana. Śrī Gurujī ke caraṇoṁ meṁ bāra bāra vandanā, Śrī Gurujī ke caraṇoṁ meṁ bāra bāra vandanā. Śrī Sītā Rāma vandanā, Śrī Rādhe Śyāma vandanā, Añjanī Ke Nandana kī bāre bāre vandanā. Sītā Rāma vandanā, Śrī Rāma Jayā Rāma. Jaya Jaya Rāma, Śrī Rāma, Jaya Rāma, Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma, Śrī Rāma, Jaya Jaya Rāma, Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma, Śrī Rāma. Bolo Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma, Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma. Jaya Rāma, Jaya Jaya Rāma. Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma. Bolo Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma. Bolo Śrī Rāma, Jaya Rāma, Jaya Jaya Rāma. Jaya Rāma, Jaya Rāma, Jaya Jaya Rāma. Hari Om Hari Om Hari Om Hari Om... Hari Hari... Om Hari Om Hari... Hari... Om Hari Om Hari... Hari... Om Hari Om Hari... Hari... Om Hari Om Hari... Hari... Om Haryom, Haryom, Hari, Hari, Haryom. Haryom, Haryom, Hari, Hari, Haryom. Gurudeva, Gurudeva,... Gurudeva. Gurudeva, Gurudeva,... Hari Om, Hari Om, Hari Om. Om Hari Om Hari Om Gurudeva, Gurudeva,... Gurudeva Gurudeva, Gurudeva,... Gurudeva Gurudeva, Gurudeva,... Gurudeva, Hari Om, Hari Om,... Hari Om. Śrī Guru Jī Mahārāja Kī Jaya. Bolo Śrī Vyāsa Jī Mahārāja Kī Jaya. Vṛndāvana Bihārī Lāla Kī Jaya. Kar Kī Jaya. Tīratha Rāja Prayāga Kī Jaya. Māyya Kī Jaya. Śrī Veṇī Mādhava Bhagavān kī, Śrī Alopī Māiyā kī, Sadgurudeva Bhagavān kī, Saba Santāna kī, Saba Bhaktāna kī, Saba Viprāna kī, Jayā Jayā Śrī Rādhe, Jayā Jayā Śrī Rādhe, Jayā Jayā Śrī Rādhe. By the grace of the Bhagavad Gītā, we are enjoying the sweet relics of Lord Kṛṣṇa on the land of Tīrtharāja Prayāga, and on this auspicious occasion of Mahākumbha. There are ten khaṇḍas in this Garga Saṁhitā. The first is Goloka Khaṇḍa, the second is Vṛndāvana Khaṇḍa, the third is Girirāja Khaṇḍa, the fourth is Mādhurya Khaṇḍa, the fifth is Mathurā Khaṇḍa, the sixth is Dvārakā Khaṇḍa, the seventh is Viśvajita Khaṇḍa, the eighth is Bālavatra Khaṇḍa, the ninth is Vijñāna Khaṇḍa, and the tenth is Aśvamedha Khaṇḍa. In these ten stages, the whole life of Lord Kṛṣṇa, his whole character, his whole vision, along with him, his brother Balabhadra, who is Saṅkarṣaṇa, his character, the character of the son Pradyumna, and the character of the son Aniruddha are also included. All the Vaiṣṇavī and Rādhā Vallabhī and Nimbārka Sampradāyas are worshiped in the form of Caturvyūha. Nārada Jī has told us about this at the beginning of Bhāgavata. When the saints gave the upadeśa to Nārada Jī of Vāsudeva Gāyatrī, so his mantra was also the same. Namo bhagavate tubhyam vāso devāya sākṣiṇe, Pradyumnāya aniruddhāya namaḥ saṅkarṣaṇāya ca. Vāsudeva, Pradyumna, Aniruddha, Saṅkarṣaṇa. These four elements represent our intellect. Vāsudeva means consciousness. See, there is only one consciousness within us. When that consciousness does different things, then it has different names. See, our mind is the one that makes decisions, makes imaginations, wants to achieve something, loves someone, hates someone. That is why it is said, "mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ." The bondage in life is because of the mind, the release is because of the mind. The God of the mind is Aniruddha. How should the nature of the mind be? The word Aniruddha is used to explain this. Aniruddha, which is not attached to anyone, which is not attached to any person or any thing in the world, which is not attached to the mind, which cannot come anywhere, its name is Aniruddha. Such an aniruddha mind can only be surrendered to God. That is why Aniruddha jī’s character is that: how can we make the mind aniruddha? When the mind is aniruddha, the mind will move away from the world; that is why it will be attached to yoga. And yoga also means "Yogaś Citta-Vṛtti-Nirodhaḥ." Yoga means to stop your mental formations in God. Nirodha means to stop. To stop all mental formations in God, to stop them within yourself. And this is only possible when the mind is non-reversible. The second element is our consciousness, our intellect. The work of intellect is to interpret. Intellect is called the power of thinking and understanding. Intellect is such an element which is in almost all of us, because the main work of intellect is to make decisions. Every animal makes a decision. Even an animal makes a decision on what to eat and on whom to attack. On the basis of one’s knowledge, on the basis of one’s understanding, on the basis of one’s knowledge, the power to make decisions is called intellect. The other element of intellect in humans is called Viveka, rationality. Human beings can distinguish what is right and what is wrong. There is no limit to his knowledge. His knowledge can be infinite. The infinite knowledge is in the human being. That is why he is considered to be the best among all creatures. To decide on the right element from that infinite knowledge is the work of the intellect. This intellect is called Pradyumna. The meaning of the word dhyumna is the one with light. Pradyumna means the ultimate light, the best light. Our intellect should be so enlightened, so enlightened, that we can decide about the right element. And this is what we ask in the Gāyatrī Mantra also. We pray through the Gāyatrī Mantra that Vah Savitā, jo iss sansāra kā pālana poṣaṇa karne vālā hai, that God who created the whole world, Savitā, the creator. kā hum dhyāna karte hain. The glory of that Savitā is called His bhaga. We choose the best glory of that Savitā. Why? Because we want to grow in our wisdom. We want to grow our wisdom for what? For our greatness, we want to raise our wisdom. We want to grow our wisdom for the greatness. For achieving the most powerful thing, which is called liberation or mokṣa. So, what should our intellect be like? The intellect should be like Pradyumna, extremely pure and radiant. Through which, in whose light we can decide what is right for us and what is wrong. That’s why Pradyumnajī’s character is known as Viśvavijit Khaṇḍa. Who has the power to win over the entire world? It is not in the form of an attack; it is in the form of strength. The one who has the intellect has the strength. The world can be won over by the power of intellect. To win over the world means not to rule over it. Here in Viśvajīt Khaṇḍa, Lord Kṛṣṇa taught, "We are not going to rule the world for our use." We are not going to rule over the world for our use, our exploitation, or our fulfillment. As all the parts of the world did. Why did other countries rule over many other countries in the world? Why did they make up their own? To protect those countries, to fill their homes, to improve their culture and civilization. To purify the world, but the view of India was not like that. The kings of India won the world. They took over all the countries of the world, but they did not rule over them. They did not destroy their culture. They were only taught the principles of morality. That is why it is said, "What is the speciality of the person of this country?" The person who lives in this country considers the whole world as his brother. The person who was born in this country. You are the big brother of the whole world. And it is the duty of the elder brother to teach his younger brothers and sisters morality. Svāmī, Svāmī Caritra śikha, Śerāna Prathivīya Sarva Mānava. It is your duty to teach all the human beings how to live. And what is the method of this? Our sages and monks have said a very good thing. The method of this is not an instruction. It is taught by nature. If you want to teach people, then teach them through your ācāraṇa. There is no difference between Kathanī and Karanī. That is why our Ṛṣis and Munis were called Ācāryas. Ācārya means those who learn through their Ācāraṇa. Ācārya hīnaṁ na punanti veda. Even the Vedas cannot purify a person without an Ācārya. Ācārya elements are those who keep the pure elements of their ācāraṇa in front of people. It is said here, "Ācāra prabhavo dharma, dharmasya prabhur acyuta." Conduct is the source of dharma. Character is religion. And the God of that religion is Viṣṇu. God teaches only through his character. Because it is the word of God. Yad yad ācarati śreṣṭha, tad tad eva itaro janaḥ, sa yat pramāṇaṁ kurute lokas, tad anuvartate. Jaisā jaisā ācaraṇa baḍā vyakti kartā hai, vaisā hī ācaraṇa uske anuyāyī karte hai. Jaisā āpkā master ācaraṇa karegā, vaisā hī āp disciple bhī kareṅge. Ise lie ācāra prabhāvodhāna. Satyam pramāṇam kurute, uskā ācaraṇa apne āpme eka pramāṇa hai, eka certificate hai. Devotees usko follow karte hai. So, kisi ko sikhana hai, the best way is your own character, your own doing. We teach by our own actions, by our own actions. So the mind is omnipresent, the intellect is omnipresent. And what is Saṅkarṣaṇa? Saṅkarṣaṇa is the elder brother of God. And the incarnation of Śeṣanāga is Ācārya Tattva. That is our self-existence, our ego. Because of which, we get to know who we are. Who we are, who we are, who denotes it? Who tells us about it? Our Gurus tell us, who give us the teachings of Ātmā Vidyā, we cannot recognize ourselves. This is the biggest weakness of human beings: he cannot recognize himself. He can recognize the world, he can recognize relations, he can recognize wealth. He can recognize money, but to recognize himself, they don’t have their own capacity. If you are great, show me, show me,... show me,... show me. O Bhava se Pāra Lagā Jāo, O Bhava se Pāra Lagā Jāo. O Mujhe Darśana Tum Dikha Jāo. Gurujī Tum Baḍe Dayālu Ho, Guru jī tum baḍe dayālu ho, Hari jī tum baḍe dayālu ho. Tera yasi gayā vedone par nahi payā vedone. O nīti nīti dhayā vedone. O nīti nīti dhayā vedone.... Gurujī Mahārāja kī jaya. Alī Sadgadeva Bhagavān kī jaya. Kṛṣṇa Kraya Lāla kī jaya. Bhagavān kī. Deveśvara Mahādeva Kī, Dīpa Nārāyaṇa Bhagavān Kī, Hindu Dharma Samrāṭ Satguru Svāmī Madhavān Jī Bhagavān Kī, Kapila Bhagavān Kī, Dattātreya Bhagavān Kī, Ādya Guru Bhagavān Śaṅkarācārya Kī, Satya Sanātana Dharma Kī, Ādhāraṁ kā prāṇiyo meṁ, viśva kā gau mātā kī, hara hara Mahādeva. Gargācārya, Bhagavān Śiva and Pārvatī’s marriage, he was a great Gargācārya. And Bhagavān Kṛṣṇa is the guru of the whole world. And Bhagavān Kṛṣṇa’s naming was also done by Maharṣi Gargācārya. He has done it. And what Gargācārya saw with his own eyes, and what he experienced in the moment of the incarnation of Lord Kṛṣṇa, the glory of Lord Kṛṣṇa, was shown in this Garga Saṁhitā. And through this Garga Saṁhitā’s story, the environment here became pure and benefited thousands of devotees. For this, I pray to the Pūjya Gurudeva that he may give strength to our beloved Priyanka, give him devotion, give him renunciation, give him knowledge, and may he live a long life so that our Satya Sanātana Dharma and the knowledge of our Ṛṣi-Munis may spread all over the world. With this knowledge, by giving him a lot of blessings, I am giving rest to my wife today by doing her hearty sādhuvāda. And her mother is also with her. She is a mother; she is bigger than Priyanka. Whatever qualities are in her, there is a saying in Marwāḍ that it is not necessary to fill the egg of a peacock with color. There is no need to add colour to the eggs of Mayūra, because the eggs of Mayūra are colourful. So, his father was very blessed. His father, his grandfather, etc., were ṛṣis. Because ṛṣis, we say that ṛṣis used to be monks. So, people say, "How will they be?" They are still there today. If you want money, then see that the children who are born in such a noble and religious family are the ones who protect our culture, our country, and our religion and move our religion forward. God blesses Priyanka and blesses everyone. So, along with this, first of all, "Mātṛ Devo Bhava." First of all, Mahā, there are five types of reṇas on a householder; after removing those reṇas, you can move forward towards Mokṣa. In that, the first reṇa is Mātṛ Reṇa, Pitṛ Reṇa, Deva Reṇa, Ācārya Reṇa, and Ṛṣi Reṇa. So, first of all, we welcome our Indian sister to the stage. Come, Marwāḍī Bhāī Bhāī, come. Sit on the chair, let the mother sit. Don’t sit on the chair, sit on the chair. Come, sit on the chair. After this, our Umāpurī here. Tulasī, come. You give the mālā to our dear Priyanka and the soul. It will be a side duty of Purī Betī Kāṭī, and the chādar and the envelope. Did you give it to the mother? Yes, I gave it to her. After this, what is your name? Where is Sanjay jī? He was talking somewhere in Rasovī. He was talking somewhere in Rasovī. He was talking somewhere in Rasovī. He is in front, down there. To whom did Lord Kṛṣṇa give the divine eyes? Take Sanjay. Look at this. Thank you very much. Thank you, thank you, thank you, thank you, thank you, thank you. Saint Ṛṣi Gargācārya, who was the family guru of Bhagavān Kṛṣṇa, who made the horoscope, the kuṇḍalinī, of Bhagavān Kṛṣṇa. He gave the name to him as Kṛṣṇa also. Gargācārya was the cool guru and performed the wedding of the Bhagavān. Śiva and Pārvatī, so great Gargācārya have been from that Satyayuga’s paramparā is coming. She spoke beautifully and explained very beautifully. People who came and listened, the Indians especially, they were delighted, they were very happy. It was the first time in history that Garga Saṁhitā was read here in the Kumbha Melā. Unfortunately, today is the last day, but it is not the last day forever. Once more and more and... again and again, she will have her Kathā. And I hope sometimes in her Ashram, Jārdhana, Nepāla, and different places, maybe some will also sometimes she come to Europe and give the Kathā there. Now see, even if you have heard for an hour, that in one hour, in one hour,... in one hour. Yogī Bhagavān, Vedavyāsa ko diyā jātā hai. This seat where she is sitting is known as the holy chair of Vyāsa Muni, who wrote the Vedas and all. So who sits on this is not that person. But the person will be acknowledged and respected as Vyāsa itself. I have to run. I have to go. Govinda, Govinda,... Govinda. Govinda bolo, Hari Gopāla bolo. Govinda bolo, Hari Gopāla bolo. Loud Govinda bolo, Hari Gopāla bolo. Govinda bolo Hari, Govinda bolo Hari, Gopāla bolo. Govinda bolo Hari, Govinda bolo Hari, Gopāla bolo. Govinda bolo, Hari Gopāla bolo. Govinda bolo, Gopāla bolo. Govinda bolo, ... Hari Gopāla bolo. Thank you. Govinda bolo, Hari Gopāla bolo. Mera mujh me kuch nahi, jo kuch hai wo tera. kya lage hai mera? Govinda bolo, Hari Gopāla bolo. Govinda bolo, Hari Gopāla bolo. Guru Brahmā Guru Viṣṇu Guru Devo Maheśvara, Guru Akṣata Parabrahma, Akṣata Parabrahma, Asmai Śrī Guruve Namaḥ. Gopāla Govinda, Govinda... Gopāla, Gopāla, Gopāla... Govinda, Govinda,... Gopāla, Gopāla,... Gopāla Govinda, Govinda,... Gopāla, Gopāla,... Gopāla Govinda, Govinda,... Gopāla, Gopāla, Gopāla Govinda, Govinda,... Gopāla, Gopāla,... Gopāla Govinda, Govinda,... Gopāla, Gopāla, Gopāla Govinda, Govinda,... Gopāla, Gopāla, Gopāla Gopāla, Gopāla,... Gopāla. Gule Mahārāja Aki, Gule Mahārāja Aki, Svāmī Maheśvarānanda Mahārāja Aki, Bhagavān Dīpa Nārāyaṇa Bhagavān Aki. Thank you, thank you, thank you very much. Āśīrvāda, now you know who he is. He was singing our bhajanas. Mahāprabhujī’s bhajana she will sing again today. Okay, thank you. This was our honor to our dear Priyanka Priti, and we wish her all the best. I have to go. Still, she will continue, and she will make closing ceremony mantras. There will be āratī, so you should be part of the āratī. Abhī āratī hogī, āratī kī sabhī jānā. Mujhe to akhāṛā me jānā paṛegā. Telephone is ringing up. God is a supreme power, and the Guru is also a supreme power. We are all saying and listening. It is not our power. It is the grace and mercy of our Guru, who is inside us and who is making us speak. So we are all cherishing and having, delighting with the mercy, with the kṛpā of Guru. We are here talking about Lord Kṛṣṇa, about intellect, our mind, our wisdom, our self-existence, and about our citta. What is the main matter of Garga Saṁgīta? Because Garga Saṁgīta is not only the story of Lord Kṛṣṇa. He, Maharṣi Gargācārya, wrote this book for seeking knowledge, for adjoining us to our supreme consciousness. So, first of all, we have to win our mind. Aniruddha is our mind, the mind which is not adjoined with the world, with wealth, with our family. That is the Aniruddha man. That Aniruddha man can be niruddha, can be adjoined with our supreme eternity, our consciousness. Aniruddha Part 2: The Peaceful Mind and the Path to God The mind is in a very peaceful state, a condition in which no waves are rising. Such tranquil water, that very peaceful nature of the mind, is where Lord Śrī Kṛṣṇa resides. That is called Kṛṣṇa, because this statement is true. Iśvara anśa jīva avināśī. Chetan amala sahaja sukharāśī. We are the parts of that Supreme Soul. We are a fragment of Him, a portion of Him. We are the peace of that great divine God. And we are peace. So we have the same quality that God Himself has. The qualities in God are in our soul. And which qualities are there? He is conscious. He knows everything. He is all-pervading. So we are conscious. There is no dirtiness. There is no filth in the world, so we are conscious, and Sahaja Sukharāśī is normally happy. He is happy in His normal state. Sahaja Sukharāśī. So when this state of our mind occurs, when we are not connected to the world, when we do not want anything, when we do not have happiness, do not have sadness, do not have joy, do not have sorrow—this dialectism, this duality—we become free from it. We become non-dualistic, we become moralistic, we become restless. There is no worry at all. There is no worry in our mind. Nirdvandvatā, niścintatā, and we are nirdvandvatā and niścintatā, so we are fearless. We become fearless. This is called Mukti. Why do we chant Kṛṣṇa’s bhajan? Why do we chant the mantras? Why do we chant these mantras? Why do we meditate? Just these three things a person needs in life: Niścintatā—no worry at all; Nirdvandvatā—no dialectism; and Abhaya—no fear. Whoever gets these three things in life, he is free. He is God in himself. That is why we call the Guru as God. The reason behind this is that the Guru is fearless. He is restless. He is fearless, and he makes us the same. But compared to the Guru, it cannot be compared to the Pāras Maṇi. Because the Pāras Maṇi only makes iron gold. What does the Guru do? He does not make the iron gold. He also makes the iron Pāras. He adds that speciality to it. The Pāras Maṇi will make iron gold, but gold cannot make any other iron gold. It can be pure, but it cannot purify others. But the Guru’s disciple, who lives by the Guru’s command, becomes pure himself. And all the people who come into contact with him will also become pure. That is, the Guru is the name of that great principle which makes Pāras from Pāras. This specialty is not in any other principle. So Gargācārya Jī wishes to reveal that principle. What is the achievement of life? The achievement of life is that in this life—because life is not to meet again and again—it is very difficult to become a human being. Śaṅkarācārya Jī has told three things that are difficult: humanity. Being human is difficult. Then, even if you become a human, being aware of the desire for salvation in the mind is even more difficult. You have become a human, but you don’t know humanity. It is more important to become mankind than to become humanity. Humanity is rare. The desire for liberation is very rare. No one thinks about liberation. The desire for liberation is rare. And when these two things come together, then after that, it is even more rare to get the company of a great man. These three are unique: to get the company of a great man and a human being. And when these three come together, then a person’s life becomes happy. These three are the means of happiness: the awareness of a human being, the awareness of salvation, and to get the company of a great man. These three are unique. In this life, if someone gets these three, then the success of this life is that from these eyes, in this life, once we see our Ārādhya, once we get the darśana of our Ārādhya Nandanandan, whom we love, whom we have devotion towards, who are our beloved, we should see them. And we can see in this Gārgīya Saṁhitā, because there are many incidents of Saṁhitā. Saṁhitā is said to be related to Vedas, which are anādi, ananta. Garga Saṁhitā is also anādi, ananta, impure, mantrātmaka. This is why it can never be fulfilled; its story will continue. There were many incidents of the story, but there is one incident with which I want to complete this part of the story, which is a different feature of this Garga Saṁhitā. At the end of Goloka Khaṇḍa, a beautiful story has been described by Gargācārya. How can Lord Kṛṣṇa be achieved with simplicity? Gargācārya Jī has told us the method. I will share that method with you in a simple way and end this story. Once Lord Kṛṣṇa was playing on the banks of Yamunā. Lord Kṛṣṇa was playing in the pool of Yamunā. Lord Kṛṣṇa must be two and a half to three years old. Kṛṣṇa was likely about 3 years old. He was playing with his friends Śrīdāma, Subala, Madhumaṅgala, and all the Gopabālakas. They were having fun on the banks of the Yamunā. They were falling on each other and pushing each other. At the same time, Durvāsā Muni came to see Kṛṣṇa. Muni Durvāsā came to see Lord Kṛṣṇa. Bhagavān Śrī Kṛṣṇa ko dekhne ke liye, kyūṅki sunā ki Bhagavān kā avatāra huā hai, paripūrṇa taṁ Bhagavān Śrī Kṛṣṇa hī bālarūpe Gokule krīḍā kar rahe haiṁ. The God ahead, Kṛṣṇa, is playing like a child in Gokula village. So Durvāsa Ṛṣi came to see the mercy of God ahead, how He is playing in childhood. Uṅkī childhood ko dekhne ke liye Durvāsa Ṛṣi āye, jib unhone dekhā ki Lord Kṛṣṇa, he is falling, he is jumping, and other children are lying upon Lord Kṛṣṇa. How is it possible, Durbār sir, to become illusory? He became deluded; he became illusory in his mind that Kṛṣṇa can be God. He was sitting and watching, and Lord Kṛṣṇa came in front of him and started laughing. Aisī hasī hasī aisā feel huā, aisā mehsūs huā Durvāsa Muniko ki jaise hai Bhagavān hasī, uṅke haste hī Durvāsa Muni uṅke mukha meṁ praveśita ho gaye. And when he entered His mouth, then he saw a very strange world inside. Durvāsā saw a very special world in the mouth of Lord Kṛṣṇa. Aisā lagā jaise aneka brahmāṇḍoṁ kī, so many universes were laying there. There are many universes. Many universes were in the mouth of Lord Śrī Kṛṣṇa. And he traveled through many universes. He saw many different things. He felt that millions of years had passed while traveling in many universes. At times, he went to the top of a mountain and worshipped there. At times, he went to the mouth of an ahi. At times, he went to the mouth of a crocodile. At times, he swam in the sea. Millions and millions of years have passed. He felt as if he is not able to find any path. Where did he go? From where did he come out? Sometimes he enters in someone, sometimes he enters in someone. He is entering in a snake body, in a crocodile, and mountain, and river, etc., etc. He was completely wandering here and there, and he felt that crores, millions, and billions of years went on. Many years passed. He didn’t understand where he went. He was very sad and called out to God. So he saw the divine Goloka of God, the divine Goloka. So he saw the divine Goloka of God, he saw the Virajā river. In the middle of the Virajā river, in the lap of Śeṣanāga, there was the Goloka dhāma of the eight cities. Four Virajā Yamunās were flowing in the middle of it, white-coloured, beautiful. Infinite, infinite, Śirvāle, Mahā-Ananta Virajita were there, and in their lap were these eight Nāgaravāla, whose eight doors were eight Nāgara, such a huge Goloka was there, where Vṛndāvana was, where Girirāja was, where many Kuñja-Nikuñja were. In that Goloka there was a divine lake. In that lake of leaves, a very big lotus was a very big lotus, and in the middle of that lotus was a high throne, on which our Rādhā Sarveśvara, Śrīnātha Jī, was sitting with Rādhā Rānī. When Durvāsā Muni of that divine form saw Him, he was stunned. He held God’s hand and said, "Lord, I understood you. You are Māyāpati, you are Rādhāpati, you are the ruler of many, many universes, you are the ruler of our lives. Lord, protect us." When he prayed, God laughed. As soon as God laughed, Durvāsā Jī felt that he had gone inside them. And when he opened his eyes, he felt that God is playing on the banks of Yamunā. He is the same Yamunā. He is the same child. And he is the same Kṛṣṇa. He sat on His lap and pulled His beard. It was such a beautiful sight. Then Śrī Durvāsā Muni recited a stotra of three ślokas. Gargācārya Jī said, "The person who wakes up in the morning and first of all recites this stotra, while playing with joy, gets to see Bhagavān Śrī Kṛṣṇa." This is a very beautiful stotra of three ślokas. Only three ślokas can be read in the morning, and you will find God. It is a very simple way. Durvāsā Muni has described a very beautiful form. Bālaṁ navīnīṣatpatraviśālanetraṁ bimbadharaṁ sajalaṁ eghāru cim manogyāṁ mandasmitaṁ adhūrasundara mandāyanāṁ śrī nandanandanam ahaṁ manasā namāmi. He is a child, navīna ṣaṭpatra viśālanetraṁ, His eyes are like a leaf of lotus. Bimbadharaṁ, His lips are like the red fruit of bimba. His color is like a cloud fulfilled from water. He is very beautiful. That stole our mind, He is smiling lightly. Very beautiful smile He has. I am praying, I am sacrificing all my devotion to the son of Nanda Bābā. Ahead it is said: "Mañjīra nūpura raṇat navaratna kāñcī śrī hari ke caraṇakha pratiyanta sanyamā dṛṣṭyā tihārī masībindu virāja mānā. Vande kālindī tanujāta tāta bāla kele." Mañjīra nūpura raṇat navaratna kāñcī, His feet have mañjīra. Payala is in leg. Mañjira nūpura, raṇatnavaratna kāñcī mañjira nūpura, who is more powerful than many other ratnas, His feet have mañjira. And when He walks with a thump, He makes such a beautiful sound. He looks so beautiful. He has very beautiful moves. Mañjira nūpura raṇatnavaratna kāñcī śrī hāra is in the neck, Candana hāra is in the neck, Kesarī nakha is in the neck. Bhagavān Narasiṁha, when He appeared, had given His nails. This comes in the Skanda Purāṇa, that all. The avatāras of Bhagavān Śrī Kṛṣṇa had appeared during the birth of Bhagavān Narasiṁha. He had given His nails. They say that if children wear the nails of a tiger, they do not see. So there is a saffron nail in the neck of the Lord. Śrī hara keśarī nakha pratiyanta sandhana. In that Śrī Hara, this saffron nail, its handle is very beautiful and shining. Pratiyanta sandhana. Dṛṣṭiyā tihārī masībindu virāja mānā. There is a black spot that mother put on the head of Lord Kṛṣṇa for avoiding all the negative sight. Tāki uṅko kisī kī najara na lage. Aise vande kālindī tanujā tāta bāla kele. Yamunā’s kālindī tanujā, kālinda mountain’s daughter. Playing on its banks with the waves of Yamunā. I bow to Śrī Kṛṣṇa. I don’t want my eyes to get hurt. I don’t want my eyes to get hurt.... Tere muṭakuṭī laṭakane, tere ūdharoṁ kī muskāne, tere adhara kī muskāne. Tere muṭakuṭī kī laṭakane, tere adhara kī muskāne. I’m scared of you, I’m scared of you, I’m scared of you. My dear Kajra, my dear Kajra, my dear Kajra. His face is like a full moon of autumn. Pūrṇendu sundara mukho parī kuñcitāgra keśa śarad yadukā purā vikṣita candramā ho aisā kāntimān aisā ojasvī uṅkā mukhamanḍala hai pūrṇacandra kī tare khelā huā mukhamanḍala uske upara ghumrālī kuñcitāgra kuñcita mane ghumrālī ghumrālī keśoṁ kī laṭakana pūrṇendu sundara mukho parī kuñcitāgra keśa navina ghana me nīla migha svarantī, keśa navina ghana nīla nibhasa parantī. Kalī ghaṭāyena chāyī huī. Śarad ṛtu kā candramā aura uske āspās kale kale badala jaisā chāyī huī, vaisā hī sundara ghuṅgharālī. Alakāoṁ kī śobhā ho rahī hai, itnā sundara uṅkā mukha maṇḍala lag rahā hai, rajat anāda serā kumuda asya yassay aisā lagtā hai, that for this moon, we should become kumuda, become kumudinī. Just as the lotus blooms looking at the sun, similarly, the lotus that does not bloom looking at the moon is called kumuda. Looking at their bloomed face, the heart of the devotee blooms like a kumuda flower. The moon shines; the kingdom of their grace and mercy is the kumuda. Nandātmajai sabulai namo namaste. These Nandātmās are very strong. They develop the heart of the devotees. They purify the heart. As soon as their blessings and compassion fall upon the heart of the devotees, the heart becomes full. It becomes full. The ones who make the Kumudavana full, they are the full moon. These are the three ślokas: "Śrī Nandanandana Stotram." "Pratyutthāya yaḥ paṭhet tannetragocaro yāti." It is written in the Phalaśruti that the person who wakes up in the morning and recites it, his eyes come in front of him. Who comes in front of the eyes? Sanandana Nandanandana, playing like this, becoming joyful, Nandanandana appears before his eyes. One only has to do this much: to recite the Nandanandana Stotra upon waking at dawn. Such a wonderful method for attaining Bhagavān. And such a simple method is not seen in any other Saṁgītā or scripture. Remember my three ślokas, and write these three ślokas and keep them near your pillow. As soon as you open your eyes, first recite them. In reality, you will have the darśana of Bhagavān, because we always need support. Mujhako terā sahārā sadā cāhiye. Āśarā isa jahāṁ kā mile na mile, āśarā isa jahāṁ kā mile na mile. Mujhako terā sahārā sadā cāhiye, mujhako terā. Canda tāre phalaka para dikhe na dikhe, canda tāre phalaka para dikhe na dikhe, canda tāre phalaka para dikhe na dikhe, canda tāre phalaka para dikhe na dikhe. Mujhako terā hī sahārā sadā cāhiye, āśarā isī jahāṁ kā mile na mile, āśarā isī jahāṁ kā mile na mile, mujhako terā hī sahārā sadā cāhiye. Here is happiness, here is happiness, here is happiness. Baserā terā cāhiye mere dila meṁ, āśarā isa jahā kā mile na mile. Cāhiye, canda tāre phalaka para dikhe na dikhe. I don’t want to go away from you, I want your support, I want your support,... I want your support. So in Goloka Khaṇḍa, this is the most beautiful event. The two most different events are Rādhā Kṛṣṇa’s marriage and the Nandanandana Stotra. After this, there is Vṛndāvana Khaṇḍa, in which the birth of Girirāja Jī, the birth of Yamunā, the birth of Vṛndāvana is described, and the description of all the Bāla Līlās of Bhagavān is given. The special thing in it, I will tell you the special thing, because there is a lack of time. So the most special thing in every Khaṇḍa, the special thing, is that we are telling you the same thing. Rādhā and Kṛṣṇa got married, but in a physical way, in a logical way, Rādhājī has to attain Kṛṣṇa. How did she attain Kṛṣṇa? Because we have heard a lot about Kṛṣṇa. Look, we have a very amazing tradition. By the way, Sītā Rāma Jī is an Ādi Dampatī. But if Sītā Jī wants to attain Rāma Jī, then she worships Gaurī. So, here our Śakti, our Devī, wants to give us this message. If Sītājī attains Rāmajī due to Rāmajī’s parākrama or due to Sītājī’s beauty, then it gives birth to a state of ego. If we have any wish, we are told to do certain things. We have to do this and that. We have to do what is written in the Prārabdha. We don’t have to get anything else. Then why do we have to do certain things? Why do we have to do certain things? If you do this, you will get this. If you do this, you will get this. There are two things in this. One is that it is impossible to do anything without God’s grace. Secondly, when we get something because of our prārabdha, then we get a simple ego that it was written in our destiny, and this is the reason why a person is born. When he gets something through the devotion of God, through some remedy, he feels, "I have got this because of grace." There is no speciality of mine in this. This feeling of grace, grace of God or grace of Guru, keeps us away from pride and ego. Due to this, we are not able to get out of it. To convey this message, Bhagavatī Sītā worshiped Gaurī. I got Rāmajī not because of his beauty, but because of Gaurī’s grace. Man jahāṁ rasīyo milahī so vara, sahaja sundara sāvarā. Karuṇā nidhāna, sujana, śīla saneha, janata rāvarā. By the blessings of Bhagavatī, I attained my beloved. Such a desire awakened in Rādhājī’s mind that I should attain Śrī Kṛṣṇa. I have heard a lot, how can I get Kṛṣṇa? Then Her dearest friend Śatacandra Nānājī told Her a practice. She told a method for attaining Kṛṣṇa. That was the consumption of Tulasī. This is the second way to attain Kṛṣṇa. And what kind of attainment did Rādhā get? If you want to attain Kṛṣṇa, if you want to attain Kṛṣṇa’s love, then the consumption of Tulasī, the worship of Tulasī. Tulasī is not a plant. Tulasī is a Devī. She is the loving wife of Lord Kṛṣṇa. Tulasī is not an ordinary plant. This means that God’s life is dear to us. Tulasī has so much importance. If we offer anything to God without Tulasī, God does not accept it. If we offer anything to God without Tulasī, God does not accept it. If we offer anything to God without Tulasī, God does not accept it. If we offer anything to God without Tulasī, God does not accept it. We are offering anything to God; we have to keep a leaf of Tulasī. Without Tulasī, God is not going to accept anything. So we had a garland of Tulasī in our neck because we are offering ourselves to God. All the people who believe in Lord Kṛṣṇa, or the Vaiṣṇavas, wear a garland of Tulasī around their neck because we say that we are also the devotees of Lord Kṛṣṇa. We have become devotees of Lord Kṛṣṇa. That is why that Jīva who considers himself a devotee of Lord Kṛṣṇa, God has been sent to him. He wears the garland of Tulasī around his neck. So, he told Rādhājī about Tulasī. She served Tulasī for six months. She served Tulasī with different types of food. She performed the Tulasī fast. And due to Tulasī’s regular service, Rādhājī got Kṛṣṇa. This is mentioned in Vṛndāvana Khaṇḍa. It is mentioned in Rāsa. In Girirāja Jī, there is a description of the worship of Girirāja Jī, in which a special thing has been told. It has been told that when the four and a half thousand years of the Kaliyuga will pass, then a statue of God will appear from this Girirāja Jī, who will be called Girirāja Dharaṇa. His name is Śrīnātha Jī, who is also made by Nātha. He said, "Jaya Dharaṇa kī, Jaya Śrījī Bābā kī, Jaya Madhurī." In the Khaṇḍa, there is a description of various gopīs. How did the gopīs become gopīs? Who came becoming which gopī, and what did they do? Which fast did they observe? Which practice did they perform, by which they attained Śrī Kṛṣṇa in the rāsa? Then there is Bhagavān’s Mathurā līlā. Bhagavān went to Mathurā, there He delivered Kaṁsa, went to Sāndīpani Muni. Uddhava Jī was sent to explain to the Vrajabhāvīs. All these events and Mathurā’s tīrthas are described in the Mathurā Khaṇḍa. In Dvārakā Khaṇḍa, God’s going to Dvārakā, marriage with Rukmiṇī, Jāmbavatī, Satyabhāmā, and other queens, and the description of the tīrtha of Dvārakā’s Prabhāsakṣetra and Dvārakā are described by Sūdāmā and Pakhyānī. All these are in Dvārakā Khaṇḍa. In Viśvajit Khaṇḍa, Pradyumna Jī’s victory is the arrangement of Rājasūya Yajña by Bhagavān. And in different countries, Pradyumna Jī is going, killing many demons with them, establishing dharma. That is the description of that. In Balabhadra Khaṇḍa, Jyotiṣmatī Upākhyāna is the description of the special works done by Bhagavān Balabhadra. Pūrṇamālā Līlāoṁ kī Punarāvṛtti hai. All these descriptions are in Balabhadra Khaṇḍa. In the Vidyā Khaṇḍa of Garga Saṁgīta, there is the instruction given by Vedavyāsa Jī to Ugrasena Jī, to Padmāvatī Jī. The nature of bhakti, the nature of jñāna, the nature of vairāgya, the importance of satsaṅga. All these principles, which are the subjects of the Eleventh Canto of the Bhāgavata, are explained in the Vidyā Khaṇḍa in a more scientific, simple, and essential manner. Because the name of special knowledge itself is Vijñāna. In the end, there is Aśvamīkha Khaṇḍa in which Aniruddha Jī’s character is there. For the Aśvamedha Yajña, Aniruddha Jī’s journey to Digvijaya is mentioned. And in the end, it is said that by remembering Dvārikā Līlā, by celebrating the Yadu Vaṁśa, they meditate from Dvārikā and reach the Brajamaṇḍala. There, Nandabābā and Ṛṣidamāiyyā are also given divine knowledge. And with all the people of Vṛndāvana, with the people of Vṛndāvana, Lord Gopāla is placed in His dhāma. Bolī Vṛndāvana Bihārī Lāla kī. We have described all the stages in detail because there is a limit to the story. Where the story takes rest, it is necessary to discuss all the issues at once. So this was Mati, this was Samaya. We sang the līlās of the Lord. We are all sitting in the shadow of Lord Veṇī Mādhava. As much as we have heard from the Gurus, as much as we have experienced in the Alpamati, we have been able to express ourselves through the medium of words. We are sorry. There are some of our brothers and sisters who may not be able to understand Hindi, but whatever you have heard from the grace of God, He will spread a divinity within you. What you have listened to in Hindi also, I think you can’t understand Hindi, but all the words you have listened to, and the words which enter your ears, they connect your heart to super consciousness. You feel divinity. Ek divyatā kā sañcara āpke bhītara huā hai, Bhagavān Kṛṣṇa vo ham sabke Gurū haiṁ. Kṛṣṇa maṁde javāda karuna, vo ham sabko jñāna, bhakti, vairāgya pradāna karaiṁ. Madhurati madhura rūpa kā darśana ham āpane jīvana meṁ eka bāra kara pāyeṁ, āpane jīvana ko dhanya banā pāyeṁ. Hamārā Rādhā Vṛndāvana bane. And in this Rādhā-rūpī Vṛndāvana, may our Rādhā-Mādhava take pleasure. At the feet of Bhagavān Gargācārya, we offer this prayer repeatedly in our Vāṅgmayī Seva to Lord Veṇī Mādhava’s Tīrtharāja Prayāga at the feet of Gaṅgā Māiyyā. Velī, Veṇī, Mādhava Bhagavān kī, Tīrtharāja Prayāga kī, Gaṅgā Mahārānī kī, Yamunā Mahārānī kī, Sarasvatī Mātā kī, Mahākumbha Parva kī, Sadgurudeva Bhagavān kī, Sab Santon kī, Sab Bhakton kī, Sab Vipron kī, Jaya Jaya Śrī Rādhe, Jaya Jaya Śrī Rādhe. Jaya Jaya Śrī Rādhe, Jaya Sama Sama Śrī Sama Sama, Jaya Sama Sama Jaya Rādhe Rādhe, Śrī Rādhe Rādhe, Jaya Rādhe Rādhe, Śrī Rādhe Rādhe, Jaya Rādhe Rādhe, Śrī Rādhe Rādhe, Jaya Rādhe Rādhe, Śrī Rādhe Rādhe. Sama Sama... Śrī Sama Sama... S In your thought, I think just my speech is going to close here. Your village of Bihar, your village of Bihar. My dear village, where are you going? Your village of Bihar, your village of Bihar. My dear village, where are you going? Your village of Bihar, your village of Bihar. God bless you, God bless you,... God bless you. God bless you, God bless you,... God bless you. Jaya ho, adharma kā naṣṭu, pradyome, sarvabhāvana ho, viśvakā kalyāṇa ho, kuru matā ke, Jaya ho, Gaṅgā Māyā ke, Jaya ho, Yamunā Māyā ke, Jaya ho, hiraḍhra kriyāda ke, Jaya ho, Jaya karaye, vīrabhadra ke, Har Har, Śrī Pīṭhādhīśvara Viśvaguru Śrī 1008 Śrī Mahāvandaleśvara Śrī. Paramahaṁsa Svāmī Maheśvara Ānandapurījī Mahārāja kī jaya, Mahāśiva Ānandapurījī Mahārāja kī jaya, bolo Tīrtharāja Prayāga kī jaya, Har Har Mahādeva bolo, Śrī Vyāsa Jī Mahārāja kī jaya bolo, āja ke ānanda kī jaya bolo, bhakti aura bhagavāna kī jaya, jaya Śrī. Rādhe Jaya Jaya Śrī Rādhe Jaya Jaya Śrī Rādhe Hari Om.