In plain words
Paśupati means He who is the Lord of the hosts of beings: Paśupati. When we say Paśupati, we think of Īśvara. When we say Gopāla, we believe He belongs to the Vaiṣṇava side. There is no difference at all between this word Gopāla and the word Paśupati. So there is no room at all for differences between Śivatva and Vaiṣṇavatva. So we must recognise what we have to learn today, and the way to bring things into harmony. If, instead of thinking that Viṣṇu is Lakṣmī's husband, that Śiva is Pārvatī's husband or that Brahmā is Sarasvatī's husband, we think of Pasalanātha, it all comes very well into harmony. One meaning of Paśulanātha is the Lord of living beings. Then again, if we go by our Bhāratīya culture and follow the way of the Purāṇas, the name Paśulanātha also comes into some harmony. Pa means Pārvatī, sa means Sarasvatī, la means Lakṣmī. Pasalanātha. Because He is the Lord of the three, there is no room in this for any difference at all. But then, what of the vehicles? And all these vehicles, the swan, Garuḍa and Nandi, are separate vehicles, are they not! When we ask whom these three vehicles serve, and set about bringing these vehicles neatly into harmony, if we say the Paramātma is Vihaṅgavāhana, a fine meaning lies folded within it. Vi means vṛṣabha, the bull. Ha means haṃsa, the swan, and ga means Garuḍa; because He rides all three, the harmony holds here. Today the sacred path is this: giving room to no differences, we experience the oneness of all faiths and all feelings in the principle of the Lord of all. With just this in view, Śaṅkara's disciple declared, “śrīpati rūpaṃ”. Next, what does sajjanasaṅgaṃ mean? However many pūjās we perform, however many vratas we keep, however many pilgrimages we go on, however many kinds of worship we offer, without satsaṅga the evil feelings hardened in our antaḥkaraṇa can neither go nor be destroyed. To destroy such evil feelings, he declared in this that sajjanasaṅgaṃ is most essential.