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Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Satā Gurudeva Kī Jai. Oṁ Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pāda, Mantra Mūlaṁ Guru Vākya, Mokṣa Mūlaṁ Guru Kṛpā. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Holy Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Svāmī Maṅgīlāl Jī Gurudeva Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda Jī Gurudeva. For me, this bhajan carries a special feeling; it tries to describe that highest world into which Mahāprabhujī, Śrī Devpurījī, is now entering. And so, to my heart, it is as though angels are singing. I would never accompany it with any rhythm, no power bhajan—only a profound peace, like an angel’s voice softly singing. Let us try to sing it in this mood, to enter the feeling of the supreme divine realm, absolute peace. This harmonium is not good; why don’t we use that other one? Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Siddha Pariṣaṃ Mahādeva Kī Jaya, Śrī Siddha Pariṣaṃ Mahādeva Kī Jaya. Antara, please, no rhythm. Let us try to sing it peacefully, not boom boom. We speak often of our God, and over many years and from many books, beautiful lectures are brought to us—peace, and so forth. Yet we do not know when or how any of this truly was. You see, Brahmā, Viṣṇu, Śiva—yes, Śiva, Brahmā, Viṣṇu—they are also there, but we do not know. Why do we not know, and why does it come out wrong? So, Bhagavān, Viṣṇu, Śiva, Brahmā—we think of them constantly. Brahmā, Viṣṇu, and what we also call Bhagavān, this last one now being Kṛṣṇa, Bhagavān Kṛṣṇa. This Kṛṣṇa is immensely great. Have you not seen many things? What happened with his mother, how he came, and so on. And thus, Bhagavān Kṛṣṇa and Rukmiṇī—Rukmiṇī, she is the consort of Bhagavān Kṛṣṇa. Now, somebody has introduced another figure, and it is not even a thousand years old—merely fifty or sixty. Purījī and the people, they remark, “What is this? Rādhā.” So this Rādhā—Rādhā originally has no name at all in the scriptures. But they have portrayed her in this way, and now everyone believes it. So this is not the real understanding. And many are accepting this, coming into many paths. Yes, it was done by someone. Not even sixty years ago, that Bābāsādhu started to do this and added a gaṇe—he gave her a name, someone’s name—and then she waited, yes, it is only about, not even fifty years. So we all should now always, let us see: she is fine, she is very good in everything, but she should remain at the holy feet of Kṛṣṇa. Yet now, Kṛṣṇa is already shown at fault, and it is not that good. Therefore, we should take Bhagavān Brahmā, Viṣṇu, Śaṅkara, and then Kṛṣṇa, and Kṛṣṇa with Rukmiṇī—Rukmiṇī, yes. So, from now on, in our thinking, we should hold Rukmiṇī, always Rukmiṇī, for she is with Bhagavān Kṛṣṇa, and these two. But now they are gone—all have died, gone. Now anyone can create this person, and then this one and that one. So we wish to understand our own true thinking, how we have received something and remain within it, with everything. Our two families, that is all. Then we know nothing further. So please, we should be with Rukmiṇī. Do you understand? Yes. So we speak of Rukmaṇī. Where does this Rukmaṇī come from? How is she with Bhagavān Kṛṣṇa? What happened to both of them? Who ran away? We will tell you that later. Yes, the Bāṁbhajan. Or do you not want Rukmaṇī? No, I don’t. Yes, Rukmani, they have. It is a photo. They have a photo of Viṣṇu and Kṛṣṇa—killed. And this is, yes. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Viśvagurūjī Mahārāja Kī Jaya, Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya.