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Śrīdīp Nārāyaṇ Bhagavān Kī, this bhajan is composed by Mahāprabhujī. There is a bhajan, kīrtan, and a dohā. A dohā is a poem, a song. Dohā means two; it is where both a question and an answer reside. Here, there are questions and answers. Kīrtan is simply the repetition of the name of God. Of course, that is also powerful. The name of God does not matter; whichever name of God you repeat, God is God. And bhajan is where there is the name of God, as well as inspiration, teachings, and answers. The entire philosophy is inside. You may call them songs. There are folk songs, and there are spiritual songs. These bhajans are spiritual songs. There are also two kinds of bhajans: one indicates towards Saguṇa God, and one indicates towards Nirguṇa God. Like Mīrā's bhajan is more... Tulsī Dās Jī was in Saguṇa Bhakti, and Kabīr Dās Jī was in Nirguṇa Bhakti. Mīrā and Tulsī Dās Jī were more in Saguṇa Bhakti, and Kabīr Dās Jī was in Nirguṇa Bhakti. Saguṇa Bhakti means that one dedicates one's life to a particular god or the form of the god. It means devotion to a form of God. So Sāguṇa means with the qualities, with the Guṇas, the Tattvas of this material world. Nirguṇa is the God who is omniscient, omnipresent, everywhere, in each and every atom, who has no form, like the sky. These bhajans are mostly expressions of the own self, own feelings, own qualities—all the different functions in the human body. So, "Gaṇadīn Bhatkireme Kanyakāmārī Na." It means, "Gaṇa Dīn, is it in Rajasthani language? Many days I was wandering here and there. As a virgin." Now, what does Kanyā mean here? The virgin means our sūrta. The sūrta is that kanyā, that girl, the virgin girl. And sūrta is your inner feeling, your intention, where you concentrate that feeling—thy own feeling, not somebody else's. Are you initiated, or are you not initiated? So what is initiated? Not the body, not the mind. So when you get Mantra Dīkṣā, what is initiated? Or when you get married, what is getting married? You lived five years together, and now you say, "We will marry." What do you marry now? On the piece of paper, a signature, that's all. So it's easy to sign, and that's easy to get divorced. But, as Gulabjī explained before, a man has a particular image or imagination of a wife, and a wife has a particular imagination of her husband. And when these both qualities come together, there is no question of getting divorced. As Gulābjī said, both men and women have a certain idea of what kind of partner they should have. When they find such a partner, when their personalities are harmonized, then they get married, and there is no reason or cause for divorce. And not only the physical image—that's the last, because physically, everything is changing. So there is a quality in the women: Saṅkhnī, Dharknī, Bhūtnī, Palitnī, Devī, Sarasvatī. These are beautiful qualities. And also men's qualities: rākṣasa, asura, god. There are also the qualities of men. So the Ṛṣi Kul, the Ṛṣi culture, the Vedānta culture, which is very old, they were always searching, according to astrology, for persons with those qualities to bring together, so they would be happy for life. In ancient times, the culture of Ṛṣikul was based on the fact that, on the basis of astrology, they would find partners who would really suit each other, and they would be happy forever. So, Devī. Devī means divine, goddess, very gentle, very fine. Asura is a devil, a demon. Now, by accident, when they come together, maybe the first day they fell in love, but this Devī will suffer a long life with this Asura. If the Deva accidentally meets the Rākṣasinī, then his life, his whole life, is a terrible life. I have many disciples in India and in Western countries. I tell you the cases of the men. There are many men who are afraid to tell their wives that they went to satsaṅg or to Swāmījī, who were afraid to tell their wives that they were in a satsaṅg. Just two and a half months ago, I was in Khartoum, and one elderly fellow, who is about 70 years old, wrote me a letter about how much he is longing to see me, but he is so afraid of his daughter-in-law because the daughter-in-law doesn't allow him to do any spiritual activities. If he goes to Swamījī or somewhere in the night, she will kill him. He says that if he goes to satsaṅg, he will kill him later. Together is not a question of one day, one month, two years, or five years; it is a question of a lifelong. This was an arranged wedding, where the astrologers would look at how their constellations would be. And Mirabai said, she is saying that not only one life, many, many lives. And Mirabai also says that she did not have that desire in just one life, but through many, many lives. In the Mahābhārata, you will know the story about Ambikā, Ambālikā, and the third one. There were three ladies, Ambā, Ambikā, and Ambālikā. And that one, she was only thinking to marry some prince. And Bhīṣma went, and he kidnapped all these three ladies for his elderly brother, or for his nephew, sorry, for the king, whatever his name, Pāṇḍu. And then she said that in her mind she had already accepted another husband, so she could not accept him. So he respectfully brought her back, but the husband refused her. "Now someone has kidnapped you, I cannot accept you anymore. You are not worthy for me anymore." So neither... She was there, neither here nor there. Then she told Bhīṣma, "You marry me." But Bhīṣma said, "No, I can't do this because I promised. I gave my word that I will not marry." Then she was so angry. She said, "I will be the cause of your death." Even I had to take more and more birth, but I will be the cause of your death. And she was, as a second day, the story in the Mahābhārata. Repeat. Ambā has already chosen her future husband, and at this point, Bhīṣma is getting married to his brother, his brother-in-law, Pāṇḍu. But he says that he can't be the target, because in his mind there is already another male figure. Then he lets her go, but her husband, her husband-to-be, doesn't accept her back. So she's neither here nor there. Then she goes back to Bhīṣma again, who doesn't accept her back, and then she visits Bhīṣma and says, "I will be the reason for your death once and for all, even if I have to be buried in more births." In the Mahābhārata, there is a story where Bhīṣma brought three girls for his king, Pāṇḍu. However, one of them said that she had already promised her heart and soul to someone else, and that she could not give herself to another. Then Bhīṣma, with full respect, brought her back to that man, but he said, "I don't accept her now, she was a whore and she is no longer worthy of being my wife." She was nowhere to be found. Neither was she the wife of the one who had chosen her, nor was she Pāṇḍu's. She came to Bhīṣma and said, "Now you have to marry me." He said, "I can't, because I said to Saṅkalpa that I won't marry you." She was very angry at that time and vowed that she would be the cause of his death, so she had to give birth several times. So destiny is something very peculiar, and destiny is a product of our past karma. There is one beautiful story I remember. There was one man searching for God. And someone told him, in the forest you will see God. So he went away into the mountains, into the forest. Even he didn't want to sleep at night. He was so fixed that all the time he kept his eyes open. "I will see God. I will see God." Love, either physical or spiritual or mental or emotional, any love is such a strong force that it breaks everything. The love is so strong, whether it is physical, emotional, mental, or spiritual, that it breaks everything. Love in any form is so powerful that it can go through everything; it can break everything. Mīrā said, "During the day, I am not hungry. At night, I can't sleep." So that man didn't eat, didn't drink. After eight weeks, he became so weak. And he was lying under one big tree in the shadow. He was not capable of moving even one finger, so weak, no prāṇa more inside. He didn't care about this, about his body. Only, "I want to see God, that's all." Then a big crow came. The big crows you see only in winter, they are coming, very big ones, no? And the crow was waiting two days until this man would die. But still he didn't die. But the crow analyzed completely that this man has no power to injure me or catch me. So the crow flew down and sat on his ribs. And held the wings like this, ready to fly away. In case of... In case all are afraid of life, that man was looking at the crow, but the crow was looking at the man. And with his very soft... a pig attacked his... liver or his stomach, and opened his stomach. And the intestine, 8.5 meters long, we have all. So the heart meter man is looking directly somewhere. God will come now. A poet, the artist, is writing some poem on this. A man is looking to a crow, and the crow is looking to the man. And the crow is asking him, "Is it painful?" The man said, "No." So what did man answer? Oh, my dear Kriya, eat my whole body, each and every piece of flesh and meat. Enjoy, eat. Kiosk. But please don't eat my two eyeballs, because still I have a longing to see my beloved. That's called longing. That's called love. That's called oneness. The crow was smiling. Said, "Man, you must be stupid. There is no God." Such a way as you expect. Give up? Find somebody else if he doesn't come? So the man, he couldn't smile. Just full of pain in the heart, he said. Oh black one, crow, crow. My friend, if it's a piece of paper or a book, I can read to you why I love him, but my destiny I can't read. I can't tell you my destiny. If it's a piece of wood, I can break it into pieces. But, my dear love, I can't break. God Kṛṣṇa said to all his friends, the gopīs, "There's no power in the universe which can tighten me or close me in." Then one gopī came, brought one rope, and she said, "This is the rope of love." Then he said, "Come and tighten my head." No power in the universe can close me, tighten me, or limit me. There is only one power, and that is love. I am very weak for love, so God needs only love. Kṛṣṇa told the gopīs, "There is no power in the universe that can bind me." Then a gopī came with a small piece of rope and said, "This is the rope of love." Kṛṣṇa crossed his hands and said, "Bind me freely, because there is no greater power in the universe than love." The crow jumped down from his body in front of him and changed form to Darśana Dārī Bhagavān Viṣṇu and blessed that man. And then she turned into Lord Viṣṇu and blessed him. Four hands, one. Sudarśana Cakra Hari, who had the Sudarśana Cakra in his fingers. And he blessed that man. That man sees the thousands and millions of sun rays, light falling on him. His entire body was healed immediately; he got healthy and strong, and he folded his hands. And his heart was singing. A poet can only be that one whose Anāhata cakra is purified and the Anāhata cakra is active, not only the Ājñā cakra. And you know, for the poetry, the grammar doesn't matter. It's about a bit. Then the men were surprised. He was first a crow, and now he is Nārāyaṇa himself. With folded hands, he sang, he said. When your sūrat, that kāmarī kanyā, that virgin, meets such a divine, then all your marriages are finished. These are other-worldly marriages. It means not the physical body, but the śarīra, śarīra. When the sūtra, the soul, is so pure, then these marriages, these physical marriages, disappear. That's when the sūtā, that young girl who is looking for her real husband, is happy with the one who is looking for her, the divine one. The second strophe of this bhajana clearly gives the answer. A druga strophe of bhajana daje odgovor. "Lakh chaurāsī meṁ phirī bhaṭakatī, nahīṁ pāyā bhartār." 8.4 million different creatures that I was traveling through, so many lives. This physical body doesn't travel. All its sūtra travels. That's a very clear answer now. So it didn't mean the body. It meant your consciousness, your spirit, your sūratā. But rather the soul. Luckily, I was able to travel 8.4 million different lives. I was wondering about birth and date, birth and date. I didn't find a Sadguru there. "I couldn't find that man, the husband," the sūtā said. "I didn't find that God. I didn't find that pure man. But I didn't manage to find my husband." That's what the sūtā says. And that is your ātmā. You are that one. You are the Puruṣa and you are the Śakti. You are the husband and you are the wife. That's Gaurī Śaṅkar. Half Śiva and half Śakti. So sūratā is that virgin lady or girl, and ātmā is that puruṣa. When the sūtra gets a connection to the ātmā, that is the marriage. Marriage means to merge into oneness. Is marriage. Marriage means to be united, to be united. That girl, that young girl, that is you. What you are looking for is the soul. And when you find that together, then you really come to the step, to the wedding. Gulābjī said this morning, when I was there, it wasn't her. Now she isn't me. Why? Love is a street in which there are two bodies. Am I? When I was here, he was not here. Now he's here, but I'm not here. Why? Because the street of love is so narrow, two can't walk together. Two have to become one. That is our śarīra and ātmā. Concentrate all your feelings, all your śakti, to your ātmā jñāna. That is the aim. When I was here, he was not here. Why? Because the path of love is so narrow that two cannot cross it. One has to become one with the other. And this is the soul that has to become one with the other. One has to become one with this soul. Gurujī, Gurujī has taught us that when I was here, you were not here. When you were here, I was not here. Why? Because the street of love is so narrow that two people cannot go together. Two people have to become one. That's how it is with our suratā, with our concentration, with our attention and desire. It has to come together with the Ātmā. "Drinking without a partner, without a husband, I was known as a married one." I didn't have a real husband; everyone thought I was married. Without ātmā jñāna, I was calling that I am a liberated one. All intellect, knowledge means not merged; still, you are not merged into the One. Samo intelektom se ne možete stopiti. Vilāsa means so many happinesses, and dancing, and singing, and theatres, and blim-blam, everything, all. That's it. Vilás azt jelenti, hogy annyi féle szórakozás, színház, játék, blim-blam. And even I wasn't ashamed in my mind that what I'm doing, without doing anything, I was playing that I know all. But as one philosopher said at the end of his life, "Now I know that I don't know anything." Now I know that I don't know anything. What a shame! He's not my man. What I have done so many bad karmas, it means, what a shame that I was believing this is correct, and this is correct, and this is correct. That was not that God, that Ātmā which I am searching. I thought it was like this, I thought it was like that, and it wasn't the Ātmā I was looking for. What a shame, that what I was looking for, I wasn't looking for, but I was thinking that it was my husband, the one who wasn't there. The next arrest is tomorrow. Because if I just translate quickly, then you will not understand. But if we translate it, you won't understand it quickly. It means not these girls or boys here, yes? You can say something to some boys, you know, say, "Hello, sister, how are you?" Because in the boys, there is also a sister inside, you know? For a man, you can say, "Hello, sister, how are you?" Because in every man, there is a sister. Have to concentrate on that sound which you are. The afternoon is, I think, this Kriyā, and that is the Kriyā where, that is the śruti, where your śruti is there. You concentrate on the Nāḍī Cakra to feel the sound and pulsation that is happening here. This is Surta.