Parvati Ji's Test by the Seven Sages | How the Attraction of Subjects Becomes the Cause of Destruction? // 09/07/26

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — Watch the video above to hear the complete discourse.

The Complete Discourse

Vrindavanesvari, Your lotus feet full of the nectar of devotional love. O honeybee, remembering You, dissolve my attachments. Grant supreme coolness and peace. O supreme consciousness, ocean of bliss, Sri Vrindavan Dham, Sri Vrindavan Dham, the beloved of Sri Vrindavan Dham, the divine couple worthy of worship, Sri Shyama and Shyam, and all the gopis, the birds, the beasts, the creatures and birds, the radiant queen, the queen of Yamuna's divine rasa-waters — by the causeless grace of all of these, we have been blessed with the shelter of Sri Vrindavan Dham and the good fortune to engage in sadhana and bhajan. May this understanding enter your heart. If it enters your understanding, then your life will be fulfilled.

The supreme benefit of life will be attained. Shri Ji has already granted grace. Shame on our intellect, shame on our mind, shame on our efforts, when faced with such causeless grace from the Lord — that merely by dwelling here, bhagavat-prapti will be attained. Merely by staying here, if one's bhajan is proportional to dwelling in Vrindavan, then no external sadhak can achieve such results. One who merely dwells in Vrindavan — no external bhakta can achieve its equal.

But here we cannot even remain properly. We never feel the impulse to shame ourselves, when the Lord has granted such infinite grace, yet our thoughts are so filthy, our conduct so filthy, our behavior so filthy. We will have to repent.

If we reject the causeless grace, we will have to repent. Saints, the sat-guru, scriptures — these only bear fruit when their commands are obeyed. Listen. The company of saints, the guru's grace, the grace of scriptures — these only bear fruit when one acts according to their command. The lamp of love burning in the guru's heart — the disciple must light a lamp of love in their own heart while obeying the guru's command. "Bhakti is the lamp, love is the wick, the company of sadhus, day and night." As long as you do not light the lamp of bhakti in your heart by obeying the command, as long as the light of love does not shine, no matter how great a siddha mahapurush you stay with, your transformation will not happen, because you do not obey the command. If even the slightest obstruction remains, the philosopher's stone cannot turn lead into gold, because there is cotton in the way.

Negligence will never allow anything to be attained, no matter how great a mahapurush you may be near. Only sin results. If you obey the command, then even if you are millions of miles away, that saint, that guru will appear seated in your mind. A disciple is not always sitting near the gurus physically. But the guru sits on the command-chakra within. Not even for a moment does one turn away from the guru. They are always seated there. Sometimes we get the fortune of darshan, touch and conversation, but not always. They are always seated within — just as Lord Krishna held the reins of Arjuna's horses, so the sat-guru holds your senses and mind under their control.

We have surrendered to them. Whatever we do is through their power. The attainment of bhagavat is certain. If we act according to our own whims, our entire life will be wasted. How much good fortune — when we get the blessing to serve our gurus. Not everyone knows that taste. When we would return from guru-seva, it felt as though all the sacred tirthas on one side and guru-seva on the other. Such bliss it was! How can we describe that bliss? When we would return around 10 or 11, and then serve Shri Ji until 2 o'clock, seeking madhukari. Sometimes we received something, sometimes nothing, no special arrangement — whether we got anything or not, it was all Radheshyam, Radheshyam. Such is the bliss, the divine joy! God has made such provision that food is never lacking. Not a single sadhu or mahapurush, not a householder goes hungry. But how can the hunger of desires be satisfied? It is satisfied through knowledge. Through contemplation. Your focus is divided in two directions. On one side is the Lord. On the other side is sensual pleasure. On one side is the false drama created by Maya. On the other side is the true, eternal, blissful Lord. Where does your significance go? For the contemplation of vile pleasures, the contemplation of the Lord is abandoned. For vile pleasures, our supreme purpose is corrupted. What is that called? Foolishness. Could anyone be more foolish than this? Shri Harivansh Mahaprabhu says: "The jewel of Braj, the indra-neelamani, abandoning the Lord of Braj, is collecting glass." Could there be greater corruption of intellect than this?

Lord, abandon the Lord, abandon the contemplation of the Lord, abandon the shelter of the Lord — you are all satsangis. It has been said many times: draw a line down the middle of every subject and see whether your mind is giving importance to the Lord or to sensual pleasure. Is the Lord important or is sensual pleasure important? Is the Lord important or is your mind important? But the seeker can decide this. Not the subjects. We simply have to win this battle. The jewel of Braj, the Lord of Braj, abandoned for glass — Shri Harivansh chose it. For glass, he abandoned the Lord. For these false pleasures, the world.

Understand! Ruin stands before you. If you become aware, salvation stands before you. Attached to the doors of filth and urine, countless births have turned away from the Lord. Now, if not now, then sit alone sometime and weep, friend. Weep a little. When the smile of Lal alone causes millions of Cupids to swoon, how can we tell you of such a Lal? How can we describe it?

bhakut nirjit Madan mand sasit badan kiye ras vivas Ghanshyam piy gori bina lal mol ke bik gaye na dhak badan ambuj mridu sarashas madhu bolan ati aasakt lal al lampt bas kinhen binu molan

The eyebrows that conquered Cupid, the tender moon-like face, made of rasa, the dark beloved — the fair one without Lal cannot be bought at any price. The lotus face, tender, charming laughter, sweet words, utterly attached to Lal the passionate one — without whom none are complete.

These are not merely words of discourse. If the heart has not taken refuge in the fair lotus feet of the Maharani, if the heart has not taken refuge in the dark lotus feet of Shyamsundar, then how long will this suffering continue? What is the smiling form of our beloved Lal like? Sit sometime and contemplate. The beloved has such a form.

Crores upon crores of desires could be bewildered, but we are the maidservants of such a Beloved One where the Beloved Himself is dependent. But the mind is like a fly on filth. If there is milk pudding, it sits on it. If there is filth, it sits on it. This is the sorry state of the mind. Do not bring singular devotion. If we have come forth for the taste of the divine, then we need only the divine taste. We may make mistakes. Our Lord is an ocean of compassion. The Lord will forgive us. Yesterday you heard—Bhavani Ji, Sati Ji says that in great souls, anger never arises. It is not befitting. But their dust of the feet burns them to ashes.

It destroys them. The power of their feet destroys them. Mother was speaking to Daksh—disturbance upon disturbance; the sons of the ocean kept bringing calamities. Lord Kapil Dev Ji said nothing. Their tapas power burned them all to ashes. Made them all dust. True, the Maya of the Lord is powerful, but it belongs to the Lord—it does not belong to anyone else. And we are devotees of the Lord; we worship the Lord. Will you bestow grace upon us, or will you bring adversity? Adversity comes only when we show disrespect, when we disregard the commandment. Only then can our downfall come; otherwise not. Therefore, from all householder and renunciate worshippers, we make this request:

The Sat-Chid-Ananda Lord—we do not know how His grace came to us, that He gave us time to worship. What you cannot understand—if grace has been bestowed upon you and you recognize that the Lord's great grace has been upon us, then give importance to this. Even if food comes free before you, you should not look at it, because you are devoted to the Lord's path. Be very careful. This caution we keep giving you repeatedly—this is very fertile ground. Vrindavan is a wish-fulfilling tree. If you plant the wrong seed in this ground, you will not be able to reap that harvest, and if you plant the right seed, you will remain absorbed in bliss.

Be very careful. Be very careful. Our life is short. We have become very weak through worldly desires. So let us weep, sitting in solitude. From prayer to the Lord, great strength comes. The greatest strength comes. Where there is prayer to the Lord—how can we tell you? Without weeping, how can one obtain the precious love? It is He who gives peace. It is He who shows the way from within. Therefore, the request to all worshippers: desires and such tendencies coming is no cause for wonder. Due to the practice of past lives and the wrong actions of this birth, stirrings can come to our mind.

But to turn this stirring into intention, to act on the intention, and to hide the action—this is the cause of total ruin. First, we should not give time even to this stirring. Always Radha Vallabh, Shri Harivansh, Radha Vallabh Shri—do not give time to this. If a slip happens, it has happened; do not let intention form. If intention has formed, present it before the gurus. Maharaj, this intention has formed. Now with your scolding and reproach, with mercy—how do you have before the Lord? Vrindavan is there. The Beloved and Lover are living there. Go, cry to the Beloved and Lover. Lord, You are watching, are You not? Living in Your house, where is my mind being taken outside? Master, show mercy. Sometimes weep over your condition. Sometimes present your condition before the Lord. The nature of the Lord is such—when the Lord called Sugriva with fear, when the Lord looked with just a little angry glance, he said, "Master, I became absorbed in the objects from that moment. There is no fault of mine in this. Master, the jiva is under Maya's delusion. Only You know the way out." He spoke absolutely plainly. Lord, show mercy, show grace, then we can escape. Otherwise, we are lost, we are drowned. Hold onto your guru, your Beloved, your deity without deception or trickery. Do not mix in deceit, deception, or defects. Be just as you are before them. You will be set right gradually. If you deceive, do you think the Lord is not all-knowing?

He is all-knowing. No matter how much you hide, it will come to light in time, and He will punish you. Yes, we are wrong. Lord, we are making mistakes. It is our powerlessness. You provide us with strength. Everything will be set right. Not by cunning. Shri Vrindavan—the Lord of compassion, forgiveness, and virtue dwells there. We seek only this: not the support of another, but You alone are our only refuge. I cannot claim that I am worthy of the divine taste. I am lowly. But this very thing is the best thing to obtain our Lord—I am very lowly.

I can obtain the divine taste? There is no such worthiness. But except for Shyama and Shyam, the abode of Vrindavan, I have no one. I do not seek the support of anyone. My only refuge is You. Just with this word, everything is forgiven. Except You, we have no one. With that certainty, the achievement of the divine essence comes. It is very difficult to conquer Maya. Those who speak—what do they know? Those who are sadhakas know, because there is constant slipping, constant attraction. If someone gives a rule for one or two months, if there is the slightest fault, not even a hair's breadth, it falls away. For a whole lifetime it remains. We keep saying—twenty-five years you walked with discipline, and five minutes you slipped. Neither the world nor the Lord can tolerate it. Such caution! That is why even Brahma, to whom even Brahma bows, Brahma's supreme position—to whom even he bows—that supreme state is obtained by the devotee easily, even unintentionally, just as a son's right to the father's property becomes his own. Do not mix in any deceit, deception, or defects. Be as you are. Just as you conduct yourself, just as you wish to be treated—treat them that way. Except You, we have no one. We cannot leave You. And just as we cannot leave You, so our mind's condition is that we cannot leave worldly objects.

Look, Lord, I take your refuge. However many great devotees have ever existed came to be through this prayer alone. There is no devotee who has escaped by challenging maya. No one has ever done that. All the great saints and masters fold their hands in humility. These great, great personages—what is our Shri Harivansh Mahaprabhu, whose servants we are, saying?

kwaham tachchha gazab ho gaya hitsa sajni ji ke avatar bansi ke avatar swayam bhagwat swaroop kwaham tachchha param adhma pran ho garma
[He is saying: Where am I, so insignificant, compared to the avatar of Saji, the avatar of the flute, the very form of Godhead—where am I, the lowliest, most sinful being]

This humility—it comes from the giver of the Radha name. He is saying that the Radha name is flowing, but I am lowly, fallen, sinful. This flows only through the grace of Vrindavan.

kwaah mumti kwam parmanand kahan main mudamti kahan parmanand
[Where am I, so foolish, where the giver of supreme bliss]

No great person who has ever attained God has ever spoken words filled with ego, nor acted with arrogance. Look—if I speak my own faults, the story has no end. Goswami Tulsidas says:

kaun kutila khal kami surdas ji maharaj asmay adham
[Who is cunning, wicked, lustful—Surdas says, the sinful]

Listen: sakha suno moh par Raghuvirr gyani namagni hanuman ji maharaj adham te adham adhamti nari tan ma mati mandghari
[O friend, listen—for attachment to the Lord, the wise and those who know the name, Hanuman says, "lower than the lowest, the slowest-minded woman"]

The great bhagavat, the most revered Sri Shabari Mata—in just the same way, Mira says:

mat wala hathi man prabhu sab janjeere tod kar bhag raha hai nath ise rok lo
[Like a wild elephant, O Lord, my mind has broken all chains and is running away—O Master, stop it]

All have gone beyond shame through humility, but none through ego. Look—just as we are, so we stand before the Lord. Listen:

Vrindavan tav sharanam gato vagti dushtatma hari hari tava anukampa vishyasyam nich to pik muneech
[Vrindavan, I take your refuge—O Lord, Lord, through your grace, even the wicked soul who speaks only these words becomes worthy of Vrindavan's mercy]

One who has spoken even by word, "O Vrindavan, I am at your refuge," however wicked a soul he may be, becomes a vessel of Vrindavan's grace and compassion. Look—by the words of refuge, from lowly to lower still, one becomes a vessel of Vrindavan's compassion.

So we of Vrindavan speak of taking refuge. Why speak of surrender in words, mind, and deed? Our welfare is complete. We do not seek welfare, brother. We seek Sri Ji. We do not seek welfare. We want to reach Sri Ji's feet. Then wake up! The path that exists—we will walk it. Only then will we reach the goal, just as the path of Bihari Ji is. This is the path of Radhavallabh Ji. Now you close your eyes and run toward the sixth aspect. Run your whole life. Will you reach? No—this is the path.

Many scriptures have described the path of welfare. But the path of serving the beloved Sri's sweetness—only sahacharyaa knows it. No one else. So walk as the acharya comes forth and shows the path.

Everyone in this world is deceitful, cunning, fallen in this age. But sometime, sit alone and think: what do you want? What do you think? Do you want to enjoy worldly pleasures? Shame! The eternal, conscious Lord—where He became attracted, there is our beloved, our mistress. Leaving her thought, leaving her name, leaving the listening to her virtues and pastimes, turning instead to worldly talk, worldly thought, thought of enjoyments—there should be disgust for this!

rama vilas Ram anuragi tajat baman jim jan bhbhagi
[Those attached in love to the Lord abandon Lakshmi's wealth as a frog abandons dung]

These true servants of God abandon the wealth of Lakshmi like a frog abandons filth.

brahmaadik ke bhog sab visham lagat tai narayan braj chand ki lagan lagi hai
[The pleasures of even Brahma seem poisonous—only Nayan clings to the moon of Braj]

The enjoyments of Brahma and others all seem poison. That is why one becomes attached to the moon of Braj. It is such shame to place the brand of servitude to God while accepting servitude to maya. That is why through infinite births we have kept accepting this defeat. But now no more. Now we have received the strength of God—through the guru, through the saints, through satsang, through the grace of the dhaam. Now we will not lose. Now we will win!

Nagari Das—this birth has won! Salutations, salutations! Let us proceed to the supremely auspicious Sri Bhagavat Mahapuran, in which the pure narrative of the Lord of gods, the great Maheshwar Shiva, is flowing.

namaste namaste vibho vishv murt namaste namaste chidanand murt namaste namaste tapo yog gamya namaste namaste shruti gyan gamya prabhu shul pan vibho vishvanath mahadev shambhu Mahesh trinetra shivakant shant smarare purare tadanya var na manyo nagya shambhu Mahesh karunamay shul pan Gauri pate pashupte pashupasnasin kashi pate karuya jagdes tam ha viddhasi
[Salutations, salutations, Lord of the universe. Salutations to consciousness embodied. Salutations to the goal of tapas and yoga. Salutations to the goal of Vedic knowledge. Lord of the trident, universal Lord, Mahashiva, Shambhu, Mahesh, three-eyed, friend of Shiva, peaceful, destroyer of Kama, the ancient one—we accept no other blessing. Lord Shambhu, compassionate, holder of the trident, husband of Gauri, master of beasts, destroyer of desire, Lord of Kashi, merciful, sustainer of the world]

The great bhagavati Sati Ji sought a boon when she was offering her body in the yogic fire. She prayed: "May Lord Shiva be my husband in birth after birth." With this Shiva-filled consciousness, she left her body. The yogic fire burned her body to ash.

Ambaji—from Himachal and Meena—appeared as Parvati. Large numbers of rishis and munis came to dwell in the Himalayas. Because the divine power, Ajna Shakti, the treasury of supreme knowledge, appeared as Parvati Ji, various jewels manifested themselves of their own in the Himalayas. The Himalayas became the dwelling place of the accomplished munis. Riches and siddhis were flowing. Because Bhagavati Parvati had appeared, great joy and celebration continued day after day. One day the great devarshi Narada, the dear one of the Lord, most beloved to His heart, came to visit.

Himachal prepared charanmrit. He performed arati and worship with charanmrit, offered bhog, and then said: "By your grace, we are in supreme well-being. We have received the precious gem of a daughter. Meena Ji—bring Parvati Ji here." She is a most beautiful form, this Tripura Sundari, this Bhagavati. The devarshi Narada looked at her with his gaze and understood immediately: "Oh, this is Ajna Shakti." He spoke of her supreme virtues at length. He said: "Now listen carefully with full attention. Your daughter is the treasury of all virtues. However, I notice some flaws. The husband she will receive will be somewhat of a yogi, with matted locks, naked, inauspicious in appearance." So saying, "Such a husband will be found for you"—he saw the yogi.

Now, what is a yogi? A yogi is the guru of all yogis and munis—the Lord Shiva, the one with matted locks. His locks are no ordinary locks—not just any matted hair. When Mother Ganga told Bhagiratha: "When I descend from Brahmaloka to the mortal world, the earth does not have the capacity to bear my force.

If I go directly to the netherworld, then your purpose of delivering your ancestors will still not be fulfilled. And secondly, when I go to the earthly realm, sinful people will touch me and I will become defiled—then who will purify me? Bring a solution to these two questions. I will go with you from the brahm kamandal.

The first solution came about by going to Devadideva Mahadev Ji. He was worshipped and Lord Shiva was pleased. What did He say? Lord, Ganga Ji will come from the Brahm realm. Only you have the power to hold her back on the earthly realm.

Please hold her back. Our ancestors will be delivered and the world's welfare will be ensured. The second matter was resolved through reflection. When it was said to Ganga Ji that Shiva will hold you back, Ganga Ji thought—how will Shiva be able to hold back our current? Bhagiratha Ji solved the second question by saying: when the pure, devotional, loving mahatma of our land who has attained God touches you, you will become free from sin.

Both questions were answered. Ganga Ji flowed with great force. Lord Shiva could have held back Ganga Ji with just His eyes. He could have held her back through will alone. But because it was the foot-wash of Lord Shri Hari, He opened His locks. Ganga Ji wondered—how will He be able to hold me back in His locks? But Lord Shiva's locks are such that no way out was found. Ganga Ji became trapped in the lock-shaped vessel. Bhagiratha said: Lord, our purpose.. Then He opened one lock from which three streams flowed—Alaknanda, Deva Ganga Mandakini, and Bhagirathi in the mortal realm. Such is Shiva—in whose lock-shaped vessel Ganga Ji could find no way out.

Ganga Ji forgot the way to come out of the lock-shaped vessel. When Lord Shiva released her, He held such locks. And it is said that He has no desires. His heart is without desires. Sometimes He remains without clothes, sometimes He wears them. Sometimes He adorns Himself in terrible form—applying ash from the cremation ground, wearing garlands of skulls, serpent ornaments, associating with ghosts and spirits. Such a Master is what she received. Mother Parvati became pleased hearing that it is written in our fate that we shall accept our beloved Shiva as our husband.

But Maina and Himvan and all their companions began to shed tears of sorrow. Joy-tears from Mother Parvati's eyes and sorrow-tears from Maina and Himachal. Such a beautiful Tripurasundari—and such a husband for her! Himvan Ji said: Is there any way by which we can reverse our daughter's fate? For we lack nothing. Is there any ritual, any means? Then the sage said to Himvan: Listen—whatever is written in the law of creation, no god, demon, human, serpent, or sage has been born who can reverse it. No demon has been born, no human, no serpent, no sage who can reverse what is written in fate.

Keep this in your mind. You are listening to satsang—keep this in your mind. There is no need to wander anywhere thinking someone will change you and reverse your fate.

Whatever is written in the divine play, pleasure and pain shall the body experience.

Whatever pleasure and pain are written in your fate, you must experience them. You must experience them—this is certain.

Himvan said: Lord, then there is no way to reverse what is written? It was said: There is one way—through devotion, if God gives help, the work can be accomplished.

Whatever qualities are written for the groom in [her] fate, they all exist in Lord Shiva. If marriage with Lord Shiva were to happen, then all would be auspicious, all would be good. Look—God sleeps on the Shesha couch, but no one finds fault with Him. The Sun and Fire devour good and bad alike, but no one calls them bad. All auspicious and inauspicious flows through Ganga Ji, but no one can make her impure.

Ganga Ji, the Sun, and Fire—all are manifestations of God. If anyone compares themselves to these great ones, they will go to hell for a whole cosmic age. No individual soul can compare itself to those of God's stature. An individual cannot be compared to them. One merges into them, becomes one with them—that is a different matter.

Lord Shankara is capable because He is God. Therefore, whatever qualities we have described all exist in Mahadev Ji. To attain Mahadev Ji is very difficult. But He is Ashutosh, easily pleased. If one wishes, He can be pleased very quickly. Worship is difficult.

Worship Mahesh constantly—He is Ashutosh who removes suffering.

If He shows grace and sees that one yearns for Him, He becomes pleased very quickly.

Whatever austerity the maiden performs, Lord Tripurari hears it.

Even though the world has many narratives, it is said: Do not abandon Shiva for anyone else.

If your daughter performs austerities and Lord Shiva shows grace, then Lord Shankara has the power to erase the line of fate from the forehead, O Tripurari. Now we can say in one word: The ultimate good for your daughter is accepting Lord Shiva as her husband. Lord Shiva quickly grants blessings, is the ocean of compassion, and brings joy to the hearts of His devotees.

Without worshipping Shiv Ji, crores of yogas and crores of types of sadhana can never give the desired fruit.

Desired fruit without Shiv's worship—one cannot attain it through crores of yogas, japa, or practices.

Thus said Narad, remembering Hari, and blessings came.

Now abandon doubt, O Girish.

And he blessed Parvati Ji and said to Himvan: O Lord, now be at peace—the ultimate good will come of this. Playing the vina, making the sound of the name "Narayan," the wandering sage Narad Ji departed toward the Brahm realm.

Now listen to what happened next. As soon as they left, Maina spoke to Himavan: "I could not understand the meaning of the sage's words. What was the divine sage Narad saying?" She said to him, "Listen:

*A household of pure lineage, a groom of equal worth,
A humble daughter, remain unmarried, Shiva Uma is my life's beloved.*

I am telling you something. If there is a suitable family and groom for our Parvati, then I will marry her. But otherwise, let her remain an unmarried daughter her whole life. I will not marry her off to just anyone. Parvati is dearer to me than my own life."

She continued, "This is what I am saying to you:

*If a worthy groom is not found for the mountain's daughter,
People naturally say, she will arrange a marriage,
But it may not be fitting.*

If you do not carefully choose a worthy groom for Parvati, then people will say that mountains are insentient anyway. So this is why I am telling you—marry her to a truly worthy groom, so that later she won't have to suffer in her heart." And she grasped Himavan's feet. Maina placed her head in submission.

Then Himavan lifted her and said, "What are you saying? What do you think? I could give Parvati to anyone.

But understand this much: the words of the divine sage Narad can never be otherwise.

*Beloved, abandon worry and think only of the Lord.
Whatever Parvati is meant to be, He will bring her well-being.*

Why are you worrying unnecessarily? Worship the Lord. He who created Parvati would have also created her groom. He will ensure her well-being. You just remember the Lord."

Himavan said, "If you love your daughter—love her very much—then give her the teaching that Narad gave. Let her perform tapasya, and let Lord Shiva come to her as her groom. There is no other way.

Narad's words are full of mystery and reason—nothing in them is in vain. And Shiva is adorned with all qualities, a treasure house of qualities, bound to the world. Abandon doubt. Lord Shiva is spotless. To obtain Him as a husband, inspire Parvati to perform tapasya."

*Hearing her husband's words, her heart rejoiced.
She at once rose and went to the waters.
Seeing Uma with eyes full of tears,
With affection, she seated her in her lap.*

After speaking privately with her beloved father Himavan, Maina went near Parvati and with great affection seated her in her lap. She was just entering her youthful years. Again and again she pressed her to her heart, kissing her forehead. Her throat choked with emotion.

Parvati, who is all-knowing, knowing her mother's thoughts, spoke: "I know what you want to say. Overcome by love, you cannot speak. Listen, Mother:

*I heard from you a dream,
Of a fair, excellent Brahmin,
And such a teaching did he give me.*

I have seen a dream. In great radiance, a fair-complexioned Brahmin came and taught me:

*Go and perform tapasya, mountain princess.
What Narad said is true—consider it.*

He commanded me in the dream: 'O princess of the mountain, go and perform tapasya. What Lord Narad has said is true. Lord Shiva will come to you as your husband. Go.'"

Mother said, "You have taken the words right from my mouth. This is what I was coming to say. This is what your father has inspired us to tell you.

Tapasya is a great power for obtaining God. One who worships while enduring hardship quickly attains Him. By the power of tapasya alone did Brahma create the universe."

*After hardship, two syllables were revealed in satsang.
Mother explained in many ways.*

And Parvati bowed to her mother and father and departed to perform tapasya for her beloved Lord Shiva.

The family, father and mother, all became distressed. Tears flowed from everyone. At that moment, a sage named Vedashara came and explained: "This is not your ordinary daughter. She is the Divine Power. Do not worry. Let her go to perform tapasya."

In a secluded region of the Himalayas,

*Uma, devoted to her beloved's feet, departed.
She entered the forest for her tapasya.*

She set up her seat in seclusion, meditating on Lord Shiva. In heat, cold, and rain, exposed to the elements, though her body was extremely delicate:

*With tapasya, remembering her beloved's feet,
Renouncing all pleasures, ever-increasing devotion.*

Her body and mind were absorbed in tapasya. Meditation on Lord Shiva—bearing all dualities, she forgot the purity of her body. Her nature became Shiva-like. Much time passed.

*For a thousand years she ate only roots and fruits.
For a hundred years she ate only leaves.*

For 1000 years, she ate only a little fruit once. Then for 100 years, she kept only leafy vegetables in her mouth. Then abandoning even that, only water. For some days she did water-based fasting. For some difficult days, complete fasting.

*Banyan leaves, dried in the sun,
For three thousand years she ate those.*

Then after that, dried leaves. For 3000 years she put dried banyan leaves in her mouth. Then she gave up even that.

Then after that, dried leaves. Now even her vital breath had dried up. Mother's name—Parvati became Aparna, she who has no leaves.

*Seeing her tapasya-weakened body,
Brahma's voice rang through the deep sky.
Your desire has been fulfilled.*

*Listen, daughter of the king of mountains.
Abandon suffering.
Abandon all suffering now—Tripurari is now yours.*

A celestial voice came: "O Aparna, O Parvati! Your desire has been fulfilled. Now abandon this difficult and painful tapasya. Lord Shiva will come to you as your beloved.

*Such tapasya no one has ever done, O Bhavani.
Many great and wise sages have tried.*

No one has ever performed such tapasya. Great Brahma sages, great sages and saints—no one has done such.

Now accept this celestial voice as truth. Hold this sacred truth in your heart: Lord Shiva will come to you as your husband. Your father will come to call you. Inspired by Brahma, you should step aside and obey your father's command."

Know that when the Father called, a word came from the sage—my speech is truth. This is what the celestial voice declared.

sunat gira vidhi gagan bukhani pulak gat gir ja har shani
Hearing these words as the heavens proclaimed them, thrilled and overwhelmed, falling prostrate in devotion.

They were filled with joy. Their desires were fulfilled. How could Prem become ashamed—when will God in the form of Shiva come to them? Now the state of Bhagwan Shankara here is wondrous. Sati, having abandoned her body, has taken the form of Parvati and is now engaged in intense penance for Bhagwan Shiva. Ambaji, Parvati.

jab te sati jai tanu tyaga tab te shiv man bhay viraga
Since Sati departed, leaving her body behind, Shiva's mind has turned away in detachment.

He remains ever in the form of Samadhi, abiding in his true nature as Consciousness and Bliss. Shiva, free from delusion, free from pride, free from desire—the Lord dwelling in the Heart of all, dear to all the worlds. Sat-chit-ananda, Bhagwan Shiva—without attachment, without arrogance, without desire. The divine Self in constant meditation on the Lord of all, sometimes in Samadhi, sometimes wandering in an ecstatic state. Unattached, sometimes sages and saints would come, and when they asked questions, he would impart teaching to them.

Although Bhagwan is without desire, still he is grieving the separation from Sati.

yadpi akam tadpi bhagwana bhagat virah dukh dukhit Sujana
Although he is without desire, still the Lord is afflicted by the sorrow of separation from his beloved.

Sati loved Bhagwan greatly, and Bhagwan Shiva, in contemplation of that love, would sometimes become overwhelmed. One without desire, perfect in knowledge, embodied in wisdom—yet such is the mighty glory of love that even Knowledge-embodied Janaka became afflicted by separation. When Janaki was departing, even his tears flowed. Bhagwan Shiva, ever in Samadhi or in discourse on Self-knowledge with the sages, was in this state when Bhagwan Shri Hari appeared and said: "Lord, I wish to make a request of you."

Bhagwan Shankara replied: "Speak your command."

Shri Hari then told him everything about Parvati's birth, her engagement in penance, and the celestial voice. He said: "Sati has been born as Parvati. She has undertaken great penance for you. A celestial voice has declared that you shall be her husband. Parvati's entire story he recounted, and then said: "Lord, hear my plea:

jo mo par nij nehu jai vivah shail jah yah mohi mange dehu
As your love for me has grown, I ask this of you: go to the house of Shail and marry as I ask.

Now do not sit in Samadhi, Lord. I say this with humble supplication—please accept my request. Go and become a bridegroom and marry Parvati."

"It is my wish that the wedding take place at the house of Shail."

Here, Shail is speaking as a Master, or as a devotee servant, both aspects are revealed by Shri Hari: "You are our Master—and yet You also call me Master in this way. And see, You acknowledge me as your Lord too, so go, get married to Shail's daughter. This is our command, our order—go and marry Parvati."

"Or as a devotee seeking, I pray to You: please go and marry."

Bhagwan Shiva said: "The state I am in now is not suited for marriage. But Master, your words cannot be broken.

par nath vachan pun met na jae
Your word, O Master, cannot be turned back.

The Master's command is on my head. The command is the head that wears it—your command, my highest duty.

ya nath hamara aapki agyaa palan karna
Our Lord, it is for us to obey your command.

Though this might not be fitting at this time, you know the state I am in, Lord, yet to follow the Master's command is the highest duty of all. You are supremely gracious to us. Your command, Master, upon my head.

prabhu to seu suni shankar vachna bhakti vivek dharm jut rachna
The Lord heard Shankara's words, a composition woven with devotion, discrimination, and dharma.

Hearing the Lord's words, Bhagwan Shiva was greatly pleased and said: "Now listen to what I say. You must be careful: it is marriage you must do—do not feel hesitation. Do 88,000 years of Samadhi if you like—but you must marry. This is my command."

Bhagwan Shiva said: "As you command, Lord."

He withdrew, but kept the Lord's form in his heart. At that very moment, the seven sages came to Shiva and said: "Lord, your words are most pleasing. We have come to Parvati. Test her love. Send us to her home and resolve your doubts."

Bhagwan Shri Hari then disappeared. The seven sages approached, and Mahadev, Lord of all gods, bowed before them. Mahadev said: "You have come at the perfect moment. I have a service for you. You see Parvati—she is doing penance for me. Test her love for me, and when she passes the test, persuade Himalaya to send her home. Dispel Parvati's doubts. Go."

They bowed and, following the command, went to where Parvati was. There they saw:

rishi Gauri dekhi tahan kaisi murti mant tapasya jaisi dekha mano murtiman tapasya baithi
The sages saw Gauri there—what a form! Such penance! As though penance itself had taken embodied form and was sitting there.

She was absorbed in meditation on Bhagwan Shiva. The sages spoke: "Mother, daughter of Shail, why do you undertake such harsh penance?"

The sages thought: "How will the Mother's eyes open?" But they called out:

namah Parvati pate har har har mahadev
Salutations to Parvati's Lord, hail to Mahadev.

The Mother's eyes opened—for only the name of the Beloved can open the eyes.

The seven sages saw her and showed her respect. She said: "Come, be seated."

The sages replied: "We were just passing through and saw you absorbed in such difficult penance. Such harsh austerity was never before and will never be again. But tell us, what do you desire? What is the fruit of this penance? Whose worship is this? Please explain."

The Mother smiled and spoke, her words cautious and modest:

has ho suni hamari jad tai parvat se prakt ho hasoge pakka hasoge man hat para na sunai sikhava chahat bari par bheeti uthava
You will laugh when you hear my simple truth. I am born of the mountain and will not bend. You will surely laugh. The mind will not listen, you want to teach me, but fear arises instead.

"My heart has resolved.

You will laugh because it is like trying to hold back a mighty rushing river with a dam of sand. So I wish to hold it back, for I am born of the mountain and I can never go against the words of my guru.

Narad said:

satya soi jana binu pankhan ham chahe udana
That is truth. Just as I wish to fly without wings.

"Look, sages, what I need is always Shiva as my husband. You will laugh when you see my aspiration, for I wish to hold Bhagwan Shiva as my very fortune in marriage. Let Bhagwan Shiva be my husband, my lord. It is as though I wish to fly in the sky without wings. My capability is not such, but my longing is."

My determination is that I want to obtain Lord Shiva as my husband. The rishis laughed. Upon hearing these words, they resolved to give her Narada's teachings. Some asked: "Tell me, whose homes have been settled by Narada's teachings? After listening to Narada's teachings, has anyone's house been settled?"

Listen: Narada gave teachings to Daksha's sons; from that day until now they have not returned home. He destroyed Chitraketu's household. He destroyed Hiranyakasya's house. He gave teachings to Prahlad Ji.

narad Sikh je sunah nar nari avas bhavan taj ho bikhari.
Those who listen to Narada's teachings, whether man or woman, must abandon their homes and become beggars.

Everything was ruined by Narada's teachings. Whoever listened to his teachings—their homes were destroyed. And you are singing the praises of Narada Ji, your guru! Your guru has a deceitful mind though appears virtuous in form. You wish to see yourself become like him. Narada's mind is deceitful. Great saints live in deception, but the approach remains: they want to make everyone like themselves. You are speaking of Narada Ji! His words are trustworthy, and you want a husband without desire:

teh ke vachan mani vishwasa tum chaho pati sahaj udasa nirgun neelaj kubesh kapali akul agah digambar vyali.
Trusting his words, you desire a carefree husband—the attributeless, blue-throated, skull-crowned Shiva, boundless and infinite, the sky-clad one.

You speak of Narada's teachings. To this day, no one's house has been settled. All have been destroyed. Whoever listened to his teachings—their homes were ruined. And you ask: what kind of husband do you want? Through Narada's teachings: detached, indifferent, without qualities. Because He transcends qualities, shame cannot even approach Him. And let us tell you: Kubesh is very harsh. Those who wear Him have a garland of skulls, and a banyan tree is His dwelling place. For such a one you are performing such severe austerities.

kahu kavan sukh as baru paye bhal bhuleehu thag ke barae.
What happiness can one gain from such a husband? It were better to be deceived by a deceiver.

Such a groom—where will happiness come from? The seven rishis are testing the Mother. Look now at Shiva's condition: we shall tell you. He sleeps in bliss without sorrow, having begged His food in the world, and He dwells alone, having abandoned His home. And for such a one you perform austerities. We have considered this greatly and come with our wisdom for you.

ajhu manhu kaha hamara ham tum kahhu barneek bichara ati sundar suchi sukhad susheela gavah ved jasu jas leela dushan rahit sakal gun rasi Shri pati pur vaikunth nivasi.
Even now accept what we say. We speak after careful thought. Most beautiful, virtuous, gentle and kind—the Vedas sing of His divine play. Free from all blemishes, the treasury of all virtues, the Lord of Lakshmi, dwelling in the eternal abode of Vaikuntha.

tumah milani sunat bihas kah vachan Bhawani.
We shall arrange your marriage to Him. Hearing this, the Mother smiled and spoke.

Is there any woman suffering in such a home? And yet you perform austerities for such a one! Listen, we have come with word. The Lord of Vaikuntha—the Vedas cry "Neti, neti" in singing His virtues. The embodiment of divine grace—Lakshmi Ji massages His feet. We have come with this message. We shall have you married to such a Lord. Abandon your austerities and prepare for your wedding. We have already spoken to Him.

The Mother, laughing greatly, said: "Very well, very well. Speak truthfully, O mountain! You have spoken truly—that I was born from the mountain. Then you should also know that no one can shake a mountain. However great the storm, the resolve does not leave:

to hath na chhut chhute bar deha ham parvat se utpann hui hamara hath nahi chhutega.
My determination will not leave, even if my body leaves. I was born from the mountain—my resolve will not depart.

If my body departs, you should know that gold mines come from mountains, and gold—the more it is burned, the more it shines and becomes radiant. The more you speak against me, the stronger and firmer my resolve becomes. You have spoken against our guru Narada Ji, calling him deceitful. Then listen to this:

narad vachan na main parihrau base bhavan ujre nahi darau guru ke vachan pratiti na jeh sapne sugam na sukh siddhi teh.
I shall not abandon Narada's words. I do not fear whether homes are settled or destroyed. Whosoever has no faith in the guru's words shall find no ease even in dreams, nor shall they attain happiness and fulfillment.

I cannot abandon the words of my revered guru Narada Ji. Whether through this the home is established or destroyed, if everything is ruined today, I care not. Whosoever does not have faith in their guru's words can never attain happiness and spiritual fulfillment.

You have said that I can marry the Lord of Vaikuntha. But know this:

mahadev avgun bhavan Vishnu sakal gun dham jeh kar manoram jah san teh san kam.
Mahadev is the dwelling of all imperfections; Vishnu is the treasury of all virtues. But whosoever the mind finds beautiful—only with that one does fulfillment lie.

Yes, Mahadev is the dwelling of imperfections and Lord Vishnu is the treasury of all divine qualities. But you should understand:

sapt rishi jisse man jiska ram jaata hai usko usi se kam hota hai.
O seven rishis, whosoever's mind is absorbed—only that one brings fulfillment.

If you had come to me before Narada, perhaps I might have considered your words. But I came first to Narada, the foremost of the sages. I listened to his teachings and placed your words upon my head. This is the devotee's faith. This is the kind of resolve toward one's chosen deity that must exist. Now I have devoted this birth to Lord Shambhu:

ab main janm shambhu hit hara ko gun dushan kare bichara.
I have given this birth to Shambhu. Who can weigh His virtues and faults?

I have surrendered my whole life to Lord Shiva. Now no words of yours will move me. I am completely dedicated to Lord Mahadev. You seem greatly amused by marriage talk. You find great pleasure in arranging marriages. Let us tell you: there are millions of girls and millions of grooms in the world. Go arrange their marriages. Enjoy their wedding joy. But if you wish to hear our words:

janm koti lagi nagar hamari barhu shambhu nata rahhu kunvari tajau narad kar updesh aap kah sat bar maheshu.
For countless births shall I remain a maiden devoted to Shambhu. I shall not abandon Narada's teachings. Even if you, Lord Mahesh, speak to me a hundred times.

I speak of millions of births. Every time I shall take birth, perform austerities, and obtain Lord Devadhi Dev Mahadev as my husband. I cannot abandon my guru Narada's teachings. Even if my chosen Lord Shiva Himself came and explained to me hundreds of times, I could not accept it.

The seven rishis prostrated fully with all eight limbs.

paap kah Jagdamba tum grih gavan bhyo vilamba.
"Mother of the Universe, we have committed a sin. Our coming has delayed Your household."

Seeing Her love, the wise rishis spoke:

dekhi prem bole muni gyani jai jai jai jagdambe Bhawani jai jai ho jai ho jai ho amba.
Witnessing Her love, the learned sages spoke: Victory, victory, victory to Mother Bhavani! Hail, hail to Mother!

The Mother said: "I fold my hands to you. Now do not speak even one word more. Go from here."

Jai ho, jai ho, jai ho, O Ambika, O Bhavani, always be victorious, be victorious. You and Lord Shiva are not separate. You both are the mother and father of the world. The seven rishis bowed with full prostration, and departed filled with joy, singing your praises. And speaking to Himavan: Parvati Ji's tapasya has been completed. Lord Shankara will come to you in the form of a blessing. Go, receive him and bring him here. And going to Lord Shankara they said: O Lord, it is completely yours alone. There is not the slightest room for anything else. Absorbed in love, Shiva heard this with affection, the seven rishis rejoiced. The seven rishis departed after offering their salutations, and Lord Mahadev became immersed in Ambika's love, settled the mind, then with such tenderness, such devotion arose that he was drowning in Ambika's love, then he controlled the mind again.

Lord performs every leela for the welfare of the world. At that time a terrible demon appeared. Tarakasur was so powerful and mighty that in all three worlds, no guardian deity, no god, no sage or rishi could kill Tarakasur—neither with their curses nor with weapons or divine weapons. Tarakasur could not be conquered. He was deathless. Everyone went to Brahma Ji and said to Brahma Ji: It appears to us that this demon will never die. No divine weapons of the gods, no curses of sages and rishis have any effect on him.

So Brahma Ji said: I can tell you, even if all you guardians combined and attacked, still he would not be killed. Only if he is killed by Lord Shankara's son will he be slain. May Lord help, and listen carefully to what I am saying. Sati Ji abandoned her body at Daksha's sacrifice and took birth as Parvati Ji in the house of Himachala. She performed intense tapasya to make Lord Shankara her husband. Meanwhile Lord Shiva had renounced everything and was in samadhi again. When Parvati Ji's news reached him, absorbed in love, he controlled his mind and entered samadhi.

Now here is a great dilemma—to break his samadhi for marriage. And there is no one in the three worlds with the power to break samadhi. There is only one solution. If you all go and entreat Kamadeva, if Kamadeva goes and fills Lord Shiva with desire, then marriage will not be delayed. Kamadeva's arrows can break Shiva's samadhi. Go to Lord Shiva's feet—we will immediately persuade him. Let him simply break the samadhi, and for the marriage we will arrange everything in an instant. Brahma Ji said this because Brahma Ji knew that Hari had already taken his vow beforehand.

But hearing of Parvati Ji's love, he became so eager and went straight into samadhi. Now the gods called upon Kamadeva. Kamadeva appeared—bearer of five arrows and the fish-banner. The gods said to Kamadeva: The protection of all three worlds is in your hands right now. Go and break Lord Shiva's samadhi. Kamadeva said: You all have lost your minds. You are throwing me into fire. We will break Lord Shiva's samadhi. Everyone entreated: This is the matter of all three worlds. Tarakasur is causing terror.

No matter what, we will break Lord Shiva's samadhi. Everyone folded their hands and said: You will receive great glory. Brahma Ji has given you the responsibility for the protection of all. Then he said: If I have been given such responsibility, then for the welfare of all, the saint is praised. My destruction is certain in breaking Shiva's samadhi, but if it brings the welfare of all, I will risk my very life for that solution. Remembering Brahma Ji, the grandfather's command, and taking his helper Spring with him, he resolved on five arrows. Opposition to Shiva means death, but I will do it for the welfare of the world. Just as he left from there, he spread his influence everywhere. The entire world came under the control of desire. The entire world—all the rules of celibacy, discipline, patience, dharma, knowledge, wisdom, conduct, japa, yoga, renunciation, discernment—all became agitated by desire.

Bhag vivek saha-ay sahat subhat sanjug mahire sad granth parv-at kand jaye te avassar ye sanyam niyam brahmacharya yog jnaan vairagya sab granth mein likha rah gaya

Everyone began saying: What is happening? The sentiment of desire was awakened in everyone's hearts. Sentient and non-sentient beings, female and male creatures—all set aside their own propriety and became enslaved to desire. All animate and inanimate beings, creatures with and without form, abandoned their boundaries and came under the control of desire. There was only one desire in everyone's hearts. Desire climbed trees, rivers and oceans became still waters, ponds and lakes, the earth—when even the earth lost control, what of living beings? In the sky, water, and earth, all beasts and birds forgot their seasons and became driven by desire. The chakva and chakvi birds forgot the distinction between day and night. Demons, humans, Kinnaras, snakes, ghosts, Pisachas, spirits, shades—all became slaves of desire. What should we say of their condition? We describe those who were in the brahmakar state: Bole bhay kam bas yogis tapas pamarn ko kahe; dekh charchar nari mein, je brahm mein dekhat rahe; abla vilokah purusham mein, jag purush sab avalam-ayam dum bhar.

Within the cosmos, Kamadeva's play is acting. Yogi ji, ascetics, Brahma knowers—all of these, those who saw themselves in Brahman would see it in woman. Such is the influence of desire. Oh brother, woman, man, inert, conscious, yogi, knower, celibate, disciplined, restrained, renunciate, ascetic—all are under the dominion of desire. Not one is unshaken. The mind of everyone is stolen away, and those whom Raghuvir protects—even they do not escape time.

Those who were immersed in contemplation of the Lord and those who were servants of the Lord—there was no difference between them. Because the effect of desire falls on the ego. In 48 minutes throughout all the universes, there is no one upon whom desire has not taken hold. Except for those whom the Lord saves, there is no one who has not come under the dominion of desire.

Now Kamadeva reached Bhagawan Shiva's presence and seeing Shiva ji, became afraid. Bhagawan was in the peaceful form, immersed in meditation in samadhi.

shivah vilok sash umaru bhyo yathathi sab sansaar

Shiva, beholding thus, with Uma became—so all the world.

After 48 minutes, when he saw Bhagawan Shiva, he became terrified. When he was frightened, the entire cosmos became peaceful. When Kamadeva is afraid, the cosmos is at peace. And if Kamadeva is not afraid, then the entire cosmos is disturbed. Just as if an intoxication faded away, so it faded.

What was happening to everyone? For 48 minutes he trembled seeing the tremendously fierce Bhagawan Shiva, thinking how could he shoot arrows at him? Finally he said, "We cannot turn back. We have come for the work of Bhagawan. Brahma ji's command is on us. Death is certain."

He told the spring season, "Display your power." He told the Malaya breeze, "Blow cool, gentle, fragrant wind." He told all the forests and gardens to be beautiful. He said to the bees, "We will not be in front. Dance from behind, from behind."

He wove such a trap that—Bhagawan Shiva is the guru of yogis, lords of yoga, and sages. Whatever power Kamadeva had, with all his arts and countless methods with an army—all came to nothing against Shiva's unchanging samadhi. Shiva's wrath was in his heart. All arts failed, no difference was made. In Bhagawan Shiva's samadhi, he remained in his own form. Kamadeva became very angry that for which he came, he could not accomplish.

In front was a tree, a banyan tree. Bhagawan Shiva was beneath it, at a distance. How far? As you heard yesterday, 75 yojanas away. 75 yojanas away, hiding in the branch of a mango tree, he strung five arrows and released them all at once toward Bhagawan Shiva. Pulling the string to his ear, Kamadeva's sharp arrows—all five went and struck Bhagawan Shiva's heart.

He opened his eyes. Look how powerful this is. Like bees they drum rhythms. Our people, becoming bees, beat out rhythms. Ah, think of it—five arrows struck and Shiva's samadhi was broken. Therefore Radha Radha Radha Radha—Shiva ji opened his eyes and thought, "Who is this who dared open my samadhi?"

Bhagawan Shiva's gaze is unfailing. Immediately he saw Kamadeva hiding on the mango leaves and shot an arrow, hitting him. Shiva closed two eyes. He opened the third. With two he looked, and closed two. The third—I along with the tree were burned to ashes by Shiva ji's third eye. When Shiva opened his third eye, only ashes remained there—no Kamadeva, no Kamadeva's bow, no arrows, no tree, just a handful of ashes lay there.

Now great clamor arose in all the world. As many sadhaks were there, yogis, renounciates, knowers spoke, "Victory to Bhagawan! Kamadeva is burned to ashes. All the trouble was from this. Even the great ones fear this."

All said, "Victory to Bhagawan. Now for a lifetime there is no worry, because this is the worry." Great sadhaks and all began to dance. Yogis, meditators, knowers, renounciates. Now what? Kamadeva is burned to ashes. Victory! Yogis became free of obstacles.

vijay jogi akantak bhae patigat gati sunat rati murchhit bhai.

Victory! Yogis became free of obstacles. Hearing of her husband's fate, Rati fainted.

Rati heard that Bhagawan Shankara had burned her husband to ashes. Weeping, she went. She grasped his feet. "Ashutosh, the compassionate Shiva, protect us. You have burned our good fortune to ashes, Lord. Please show mercy."

Then he said, "So be it. From today your husband's name will be Anang. I will not give a body, but I will give power. Without a body, Anang will maintain his influence in everyone's hearts. Anang, bodiless, will have the power to bring everyone under his control. And you will be reunited with a body when in the Yadava line Krishna will incarnate, bearing the burden of the great earth. Krishna's son will be your husband. My word will not be false. Go now and wait. When Bhagawan incarnates in the Dwapara age in Krishna's form, then as his son Pradyumna, your husband will have a body and you will be reunited. For now, remaining as Anang, he will rule over the entire world."

Rati, pleased, bowing to Bhagawan Shiva's mercy, departed.

Now the deities heard all the news and reached Vaikuntha directly. From Brahmalok, Brahma ji and Hari from Vaikuntha said, "Lord, go to Kailash immediately so that he does not enter samadhi again, because then he would engage his mind in samadhi again. Do not delay the matter of the wedding any further. Go now, do not waste time."

All went and said, "Ocean of mercy, wielder of the thunderbolt, you should remember us. We are telling you that if you sit in samadhi over the wedding, then samadhi will be broken."

sakal suran ke hridyas shankar param uchhahu nij nain dekha chahe nath tumhare vivah kaise aae.

In the hearts of all the celestial beings was great longing for Shankara. We wish to see your wedding, Lord. How should this come about?

"Bhola, Lord, we are all completely ready to become your wedding party. Become the bridegroom and the wedding will happen. We will not give you time for samadhi anymore. Lord, Parvati has performed limitless austerities to obtain you. Now accept her."

Lord Shiva smiled. Brahma Ji said the drums had also started playing. Jai ho. Brahma Ji said, make all the preparations. Prepare the wedding procession. Because they didn't have any arrangements for getting ready, so prepare. The nagadas began to play. Jai ho, jai ho. Lord Shankara said that all the rishis had told us about Parvati Ji's love. Brahma Ji said, we sent them home and also informed them to prepare for the wedding. There the preparations have already started. Now you get ready. Brahma Ji said, there's no hurry. The auspicious time is here, the auspicious time. The mangal kalash at the gates of Himavan, in Kailash the mangal kalash, flower rain is happening. Brahma Ji said, listen, you will be the groom, but after that you won't be. Your wedding procession will be last of all, last of all. Lord Shankara adorned himself. All the gods have various vehicles, different celestial chariots. Auspicious and blessed, the Apsaras sing. Now everyone in Kailash is adorning themselves separately. Lord Vishnu's separate, Brahma Ji's separate, Devraj Indra's separate, Vayu Devata's separate, Varuna Devata's separate. Lord Shankara gave a mighty sound saying, come on, brothers, we have our attendants, our procession is also with us, so come, all of you adorn us.

So the groom is being adorned. Who is the groom? Just keep this in mind. Devaadhideva Mahadeva—now how will his adornment be? And what will his procession be like? Let us do the adornment today. We'll do the wedding tomorrow.

This text is taken from the auto-generated captions of a video — there may be errors in the words. To hear the authentic words, please listen to the video.

Original video: Shri Hit Radha Kripa (YouTube)