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This bhajan is composed by Mahāprabhujī. There is bhajan, kīrtan, and dohā. A dohā is a poem; the word means "two." A dohā contains two parts, a question and an answer, both within it. Here, there are questions and answers. A prayer is a 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. No matter what divine name you repeat, it is powerful because God is God. In a bhajan, there is the name of God, as well as inspiration, teachings, and answers. The entire philosophy is inside. It contains God’s name, different philosophies, inspiration, and answers. The bhajan gives inspiration because it has a question and it has an answer. You may call them songs. There are folk songs and there are spiritual songs. These bhajans are spiritual songs, and they are also of two kinds. One indicates towards Saguṇa God, and one indicates towards Nirguṇa God. One speaks about Saguṇa God, the other about Nirguṇa God. For instance, Mīrā Bāī’s bhajan is more Saguṇa, or Tulsīdās wrote of Saguṇa Bhakti, and Kabīrdās of Nirguṇa Bhakti. Saguṇa Bhakti and Kabīrdās’s Nirguṇa Bhakti. Saguṇa Bhakti means that one dedicates one’s life to a particular god or a form of the god. It means devotion to a certain form of the divine. So it means saguṇa, meaning with the qualities, the guṇas and tattvas of this material world. Sa guṇa means with the qualities of this material world. And 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. These songs are mostly the expressions of the different functions of the human body, the different emotions. So, bhajjani sing their own states, their own qualities, their own personalities that are contained in the human body. So, gaṇadīn bhaṭkire me kaniyā kamarī na. This means, in the Rajasthani language, "For many days I was wandering here and there as a virgin (kanyā)." 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 feelings, your intention, where you concentrate that feeling—thy own feelings, 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 together for five years, and now you say you will marry. What do you marry now? On the piece of paper, a signature, that’s all. So it’s easy to sign, and it’s easy to get divorced. What’s the reason? 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. And not only physically—that’s the last, because physically, everything is changing. So there are qualities in the women: Saṅkhnī, Dākhnī, Bhūtnī, Palitnī, Devī, Sarasvatī. These are beautiful qualities. And also men’s qualities: Rākṣasa, Asura, good. And also men’s qualities. They, men, are also the qualities of men. So the Ṛṣi cult, the Ṛṣi culture, Vedānta culture, which is very old, they always were searching, according to astrology. Those qualities, persons to bring together, they were lifelong happy. In the old days, 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 for the rest of their lives. So, Devī means divine, goddess, very gentle, very fine. Devi is a very fine, delicate goddess. Asura is a devil. Asura is a demon. Now, by accident, when they come together, maybe first they fell in love, but this Devī will suffer a long life with this Asura. A deva by accident meets the Rakṣasanī, 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. In India and in Western countries, now I’m talking about men who are afraid to tell their wives that they were in satsaṅg. Just two and a half months ago, I was in Khartoum, and one elderly fellow, who is about 70 years old, brought me a letter about how much he is longing to see me, but he is so afraid of his daughter-in-law because his daughter-in-law doesn’t allow it. If he goes to Swamiji or somewhere in the night, she will kill him. She does not allow him to take part in any kind of spiritual activity, says that if he goes to a satsaṅg, he will kill him with a knife. Two and a half months ago, I was in Katow, and I received a letter from a 71-year-old man who tells me how honored he is to see me, but that he does not allow any spiritual activity in his sleep, and if he goes to a satsaṅg or a samādhi, he will lose it at night until he falls asleep. That was an arranged engagement, meaning that they see their birth constellation and other ones. How this constellation brings them together is not a question of one day, one month, two years, or five years. It is a question of the lifelong. Because this is not a question of 5 or 10 years, this is a question of life. And Meera Bai said, "Meera is a servant for lifetimes." She is saying that not only one life, but many, many lives. In the Mahābhārata, you will know the story about Ambikā, Ambālā, and the third one. There were three ladies, Ambā, Ambikā, and Ambālā. And that one, she was only thinking to marry some prince, and Bhīṣma went and he kidnapped all these three ladies for his elder brother, or for his nephew—sorry, for the king. What was his name? Pāṇḍu. And then she said, "In my mind, I have already accepted another husband. I can’t accept him." So he respectfully brought her back, but the husband refused her. "Now someone conducted you? I can’t accept you anymore. You are not worthy for me anymore." So she was neither there nor here. Then she told Bhishma, "You marry me." But Bhishma 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 have to take more and more birth, but I will be the cause of your death." And she was as a second lady. The story in the Mahābhārata. So this is a story from the Mahābhārata. There are three girls: Ambā, Ambikā, and the third one. And Bhishma and Amba have already chosen their future husband, and then Bhishma marries his brother’s wife, Pāṇḍu. But she says, "I cannot be the target, because in my mind there is already another male figure." Then she lets him go, but her husband, her lover, does not accept her back. So there is neither here nor there. Then she goes back to Bhīṣma again, who again does not accept her back. And then he visits Bhīṣma and says, "I will be the one, one day, the reason of your death. Even if I have to be baptized in more births, I will be baptized then too." And finally, they are reborn as Śikhaṇḍī, and finally he kills Bhīṣma. In the Mahābhārata, there is a story where Bhīṣma gave three girls to his king, Pāṇḍu. One of them said, "I have already promised my soul, my heart to another man, so I cannot give myself to someone else." And then Bhīṣma, with full respect, returned her back to that man, but he said, "I do not accept her now. She was once my aunt, and she is no longer worthy to be my wife." She was nowhere now. Neither was the woman who had chosen him, nor Pāṇḍu, and she came to Bhīṣma and said, "Now you have to marry me." He said, "I can’t, because I gave Sankalpa the word that I won’t marry you." She was very angry at that time and said that she would be the cause of his death, so at least she had to be born a few times. That’s how it was in the end; she was really in a different character, in a different manifestation of her, which was the cause of his death. So destiny is something very peculiar, and destiny is a product of our past karma. There is one beautiful story between us that I remember. There was one man searching for God. And someone told, "In the forest, you will see God." So he went away into the mountains, into the forest. He didn’t even 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." And so he fixed to see God, so he didn’t close his eyes. Love. Either physical or spiritual or mental or emotional, any love is so strong that it breaks everything, it melts everything. Mīrā se, divasāna bukā, rejṇene nidrā. "Day and night I am crazy, 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 in front. 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 all in winter, they are coming, very big ones. And the crow was waiting two days till this man would die, but still he didn’t die. But the crow analyzed completely that this man had 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 sharp beak, took his liver or his stomach. And opened his stomach. And the intestine, an 8.5-meter-long intestine, we have all. For the eight meters, man is looking directly somewhere, God will come. Now, a poet, an artist, is writing some poem on this. Man is looking to crow, and crow is looking to man, and crow is asking him, "Is it painful?" 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. Oh, dear Kriya, eat my whole body, each and every piece of flesh and meat. But please don’t eat my two eyeballs, because still I have longing to see my beloved." That’s called logic, that’s called love, that’s called oneness. The crow was smiling, said, "Man, you must be stupid. There is no God in such a way as you expect. Give up, find somebody else if he doesn’t come." So the man... He couldn’t smile. That’s full of the pain in the heart, he said. "O black one, crow, the black one, 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 in two pieces. But my dear, love I can’t break." God Kṛṣṇa said to all his friends, 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 tie it to my head. No power in the universe can close me or tie me or limit me, but there is only one power, that is love, and I am very weak to love. So God needs only love." That this is the bond of love. And Lord Kṛṣṇa said, "Then come and bind me." There is no force in the whole world that could bind God. Only before love, God is helpless. God only needs love. Krishna said there are gopīs. "There is no force in the universe that can bind me." Then a gopī came with a small piece of iron and said, "This is the iron of love." Krishna crossed his hands and said, "The crow jumped down from his body." In front of him, he changed the form to Caturbhujadhārī Sudarśana Dhārī Bhagavān Viṣṇu and blessed that man. And then she transformed into Lord Viṣṇu and blessed him, four hands, one. Sudarśan Cakra Dhārī, who had in his fingers Sudarśan Cakra. 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 became healthy and strong, and he folded his hands. And he saw that thousands and millions of stars were falling on him, and he immediately healed his body and put his hands together. And his heart was singing. A poet can only be that one whose Anahata Chakra is purified and the Anahata Chakra is active, not only the Ājñā Chakra. And you know, for the poetry, the grammar doesn’t matter. Only the one who has the Agnya Chakra purified and active, not only the Agnya Chakra. And you know that only that can be for the cult; you don’t have to learn the language. That man sang a song; that song came from his heart, because no singer can sing a song if it doesn’t come from the heart, if the anāhata is not active. Only Agnya cannot create a song. 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 kumārī kanyā, that virgin, meets such a divine, then, all your marriages are finished. These are otherworldly marriages. It means not the physical body, but the sūtra, sūtra. When the sūtra, the soul, is so pure, then these marriages, these physical marriages, disappear. The second strophe of this bhajana clearly gives the answer. The second strophe of this bhajana gives the answer. 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 sūrat. Laka Chaurasi phiri bhatakti 8.4 million different lives. I was wondering about birth and date, birth and date. I didn’t find the Satguru there. 8.4 times I traveled, birth and death, birth and death, and I did not find the Satya Gurudeva. I couldn’t find that man, the husband. The Sūratā said, "I didn’t find that God, I didn’t find that Pūrṇa Puruṣa." 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. You are the husband, and you are the wife. That’s a godly Śaṅkara. Half Shiva and half Shakti. So sūratā is that virgin lady or girl, and ātmā is that puruṣa. When the sūratā gets a connection to the ātmā, that is the marriage. Marriage means to merge into oneness. A sūtrā, a girl, is a puruṣa, a man. Gulab Jī said this morning, "When I was here, he was not here." Now he is here, but I am not here. Why? Because the street of love is so narrow, two can’t walk together. Two have to become one. That’s our sūrat and ātmā. Concentrate all your feelings, all your Shakti, to your Ātmajñāna. That is the aim. Edi kelvani ez az ātmā gyāna. Zašto? "Without a husband, I was known as a married one. Without ātmā jñāna, I was calling that I am a liberated one. Without ātmā jñāna, I called myself free." Vilāsa means so many happinesses, and dancing, and singing, and theatres, blim-blam, alles. All. That’s it. And even I wasn’t ashamed in my mind about what I was doing. Without knowing anything, I was playing that I know all. But as one philosopher said, at the last of his life, "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. What a shame that he is not the man. So what a shame that I looked for this, I looked for that, I thought this is like this, I thought this is like that, and it was not the ātmā that I was looking for. What a shame that what I was looking for, I was not looking for it, but I was thinking that it was my husband, next, our rest, tomorrow." Because if I just translate quickly, then you will not understand. But if we translate quickly, you will not understand. So, this sūtra, our sūtra is traveling into the whole universe. It means not these girls or boys here, yes? You can say someday to some boys, you know, say, "Hello, sister, how are you?" Because in the boys, there’s also a sister inside, you know? And that’s what you are doing in your anuṣṭhān by śabda sañcālan kriyā and by chanting om. After this Om Kriyā, then you find the Agnya Chakra is awakened, there is a pulse, a sound. And then you have to concentrate on that sound which you are internalizing in this kriyā, and that is the kriyā, that is the surat, where your surat is there. And this is what we practice in the kriyā, ustam, when after the OM kriyā, you have to feel the vibration in the ājñā cakra. And this vibration is the Sūratā. When the Sūratā is present, and for that, you do one of the techniques that you do in Kriyā Anuṣṭhāna. That is, after singing OM, you concentrate on the Nāḍī Cakra to feel that sound and pulsation that occurs there. There is śruti.