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Śrīdīp Nārāyaṇ Bhagavān Kī. This bhajan is composed by Mahāprabhujī. There is bhajan, kīrtan, and dohā. Doha is a poem. Doha means two, where there is a question and answer, both contained within it. Kirtan is a repetition of the name of God. Of course, that’s also powerful; the name of God is powerful. It doesn’t matter which name of God you repeat, God is God. Bhajan contains the name of God, as well as inspiration, teachings, and answers. The entire philosophy is inside. The bhajan gives inspiration because it gives questions and it gives answers. There are folk songs and spiritual songs. These bhajans are spiritual songs. There are two kinds of bhajans: one indicates towards Saguṇa God, and one indicates towards Nirguṇa God. Like Mīrā’s bhajan is more Saguṇa Bhakti, and Tulsīdās practiced Saguṇa Bhakti, while Kabīrdās practiced Nirguṇa Bhakti. Saguṇa Bhakti means that a person devotes his life to a certain God or to a certain divine form. Sa guṇa means with the qualities, the guṇas and tattvas of this material world. Nirguṇa is the God that is omniscient, omnipresent, everywhere, in each and every atom, having 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, "Gaṇadin Bhāṭkireme Karṇia Kāmari Na." It means, "For many days I was wandering here and there. As a virgin." Now, what means here Kanyā? The virgin. It means our śruti. The śruti is that Kanyā, that girl, the virgin girl. And sūtra is your inner feelings, your intentions. Where you concentrate, those feelings. Your 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 five years together, and now you say, "We will marry." What do you marry now? On a piece of paper, sign it. That’s all. So it’s easy to sign, and it’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. It’s not just a physical imagination; that’s the last, because everything changes in the physical world. So there is a quality in the women: Saṅkhnī, Dākhnī, Bhūtnī, Palitnī, Devī, Sarasvatī. These are beautiful qualities. And also men’s qualities: rākṣasa, asura, gṛha, pṛthā, deva, nara, puruṣa. So the ṛṣi cult, 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 astrology to find partners who would really suit each other, and they would be happy forever. Devī means divine, goddess. Devī is very gentle, very fine. Asura is a devil. Now, by accident, when they come together, maybe first they fell in love, but this Devī will suffer a long life with this Asura. It can happen that at some point in time, such two beings fall in love and marry, but then the god will suffer with that demon until the end of his life. If a man falls in love with a woman of divine qualities who has demonic qualities, then he will have a life-threatening experience. 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. Longing to see me, but he’s so afraid of his daughter-in-law, because his daughter-in-law doesn’t allow him to do any spiritual activities. If he goes to Swamiji or somewhere, in a night she will kill him. Two and a half months ago, I was in Kathu and I received a letter from a 70-year-old man who writes that he really wants to see Swāmījī, but he is so afraid of the woman that does not allow him to participate in any kind of spiritual activity. He says that if he goes to a satsaṅg, she will kill him with a knife. The Earth 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 a lifetime. This was an arranged wedding, where astrologically it would be possible to see how their constellations would interact, because they should live together not one day, a month, a day, or five years, but their whole life. And Mīrābāī said, "Mīrābāī dāsī janam janam kī," she is saying that not only one life, many, many lives. Mīrā talks about herself, that she did not have that desire in just one life, but through many, many lives. There is a story in the Mahābhārata. Bhīṣma married three girls for his king, Pāṇḍu. However, one of them, Ambā, said, "I have already, in my soul and in my heart, promised to another man, so I cannot marry someone else." Bhīṣma, with full respect, brought her back, but that man said, "I do not accept her now. She was once taken, and she is no longer worthy to be my wife." She was nowhere to be found. She came to Bhīṣma and said, "Now you have to marry me." He said, "I can’t, because I gave Saṅkalp, my word, that I would not marry." She was very angry and said that she would be the cause of his death, even if she had to take more births. Finally, she was born as Śikhaṇḍī and caused his death. So destiny is something very peculiar, and destiny is the product of our past karma. There is one beautiful story I remember. There was one man searching for God. Someone said, "In the forest, you will see God." So he went away into the mountains, into the forest. He was so fixed that all the time he kept his eyes open, thinking, "I will see God, I will see God." Love, whether physical, spiritual, mental, emotional, or any kind, is so strong that it breaks everything. Mīrā said, "During the day I’m not hungry, at night I can’t sleep." So that man didn’t eat, didn’t drink. After eight weeks, he became very weak. He was lying under a big tree, in the shadow. He was not capable of moving even one finger. No prāṇa was left inside. He didn’t care about his body. Only "I want to see God." Then a big crow came. The crow waited two days for the man to die, but still he didn’t die. The crow analyzed that this man has no power to injure it. So the crow flew down and sat on his ribs, ready to fly away. That man was looking at the crow, and the crow was looking at the man. With its sharp beak, the crow pecked at his stomach and opened it, pulling out the intestines. The man was still looking, waiting for God. A poet wrote a verse on this. The crow is asking him, "Is it painful?" The man says, "No." What did the man answer? "Kāgā sabatan khājo, chun-chun khājo mā. Oh, my dear Kāgā, eat my whole body. Each and every piece of flesh and meat, enjoy, eat. Oh, 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 jumped down from his body in front of him and changed form, Chaturbhuja Dharai, Sudarśana Dharai, Bhagavān Viṣṇu, and blessed that man. The four-handed Viṣṇu, holding the Sudarshan Chakra. That man saw thousands and millions of sun rays, like 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 Chakra is purified and active. Not only the Ājñā Chakra. For poetry, the grammar doesn’t matter. A man sings a song, the song comes from his heart, because no singer can sing a song if it doesn’t come from the heart, if the anāhata is not active. With folded hands, he sang. When your sūtra, that kāmarī 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 śarīra. When your husband’s soul is so pure, then these physical marriages will disappear. The second strophe of this bhajan clearly gives the answer. "8.4 million different creatures that I was traveling through, so many lives." This physical body doesn’t travel. The sūtra travels. That’s a very clear answer. It didn’t mean the body. It meant your consciousness, your spirit, your sūrat. This sūtra has traveled through 8.4 million forms of life. This does not mean a physical transformation. "I was wandering through birth and death, birth and death. I did not find the Satguru." The sūtra says, "I couldn’t find my husband, I couldn’t find my 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. That’s a Gaurī Śaṅkar, half Śiva and half Śakti. So sūtrā 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. Gulabjī said this morning: "When I was there, he was not there. Now he is not there. Why? Love is a street, a crossroad, in which there are two sides. 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 śakti, to your ātmā jñāna. That’s the aim. Without ātmā-jñāna, I was calling that I am a liberated one. All intellect, knowledge means not merged; still, you are not merged. Vilāsa means so many happinesses, dancing, singing, and theatres. They’re all blim-blam. And even I wasn’t ashamed in my mind about what I was 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." I am ashamed that I was looking for this, I was looking for that, and it was not the soul that I was looking for. This Sūrat, our Sūrat, is traveling into the whole universe. It means not these girls or boys here. You can say something to some boys, "Hello, sister, how are you?" Because in the boys, there’s also a sister inside. And that’s what you are doing in your Anusthān by Sabj Sañcālan Kriyā, and by then, "Oṁ." After this Oṁ Kriyā, then you find in Ājñā Cakra is awakened. There is a pulse, a sound, and then you have to concentrate on that sound, which you are. This is what we practice in Kriyānusthān, when after Oṁ Kriya, we feel the vibration in the Ājñā Chakra, and this vibration is where your sūtra is present. For that, you do one of the techniques: after singing Oṁ, you concentrate on the Ājñā Chakra to feel that sound and pulsation happening there. There is Sūtrātā.