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We still have the beautiful spiritual work of completing this bhajan. So, please, the text. The sūtra. The sūtra is Kanyā, and Kanyā means the virgin, the young girl. Kanyā means very pure, without any mistakes, humble, and loving of heart. That is what our sūtra means here in this bhajan. And sūtra is our inner intention, our inner longing, our inner concentration. When we meditate and imagine one symbol, the one who is finding the symbol is the sūtra. And that which constantly keeps in touch with your consciousness—that symbol, that energy, that talent—is the Suratā. When you drive a car, you are listening to the radio or some bhajan cassettes, and you are talking with your friends in the car. From time to time, you drink or eat something while driving. But at the same time, you are aware of all four directions. You know what is happening behind you—a good driver looks into the rearview mirror every few seconds. You know what is happening left and right, and what is happening in front. You also know the condition of the car, the speed, the temperature, and so on. Now, who is observing all this? That is your sūtra. If this sūtra is missed even for a few seconds—what you call micro-sleep—accidents happen. An accident is not planned; otherwise, you would be very alert. They happen so quickly we can hardly control anything. So the sūtra should always be alert. When you are homesick, when you have nostalgia, it is your Suratā which is always going there. Holy Mīrābāī said, "My prāṇa is with you, O my Lord Kṛṣṇa. Where I am here is just my physical body." This is just like the cap of a capsule. You take the medicine out, and the empty capsule remains. Or, when you love someone, it does not matter where you are or what you are doing; always your thinking and feeling is there. Tako je i kada nekog volite. And when you change, when you no longer have any feeling there, then you have somebody else. Then you do not even think about the dream of that person about whom you were thinking day and night. So now you understand what a sūtra is. When a young mother leaves her child at home and goes quickly for shopping, her feeling is constantly with the baby. Or even a cow: when the cow is at home and goes to the field for grazing, after every half hour, every few minutes, she looks to see where the baby is. So this is the sūtra, and "bataknā" means wandering here and there. It is okay. Now, how many times do we put our faith, our confidence in something, and then again we withdraw, or we are disappointed, or we find "this is not for me, this is not right"? How many times have we troubled ourselves, torturing ourselves, so that our concentration—how many times have we changed? How many times do we change our thinking? How many times do we suffer? How many times are we deceived? So this is the sūtra. This is symbolically meant as that young girl, the virgin. So it is that sūtra is with our calm ātmā. We have to marry our Surat to our ātmā. "Marry" means, in English—I do not know how it is in your language—but marriage means to merge. Merge in; it means to become one. And who is not married is an accident only. So that means oneness. We translated this already yesterday. Now the answer is coming. Some clarity is coming, that this bhajan is directed towards the inner self, not the outer world. The outer world is only used as an example. Māyā is jīva abhimānī. Māyā is illusion. Māyā is ignorance. Māyā is temptation. Māyā is attachment. Ish means Īśvara, the supreme. Jīva is the individual soul. Māyā is jīva's abhimānī. This jīva, the individual, has too much abhimānī, meaning too much ego. Due to temptation, we lost the consciousness of Īśvara. And as soon as we lost that feeling, our jīva fell into the abhimāna, the ego. And that ego is the biggest obstacle for our development. Brahma svarūpa banī me ajñānī. Though I am Brahman myself—I am Brahma svarūpa—but now, due to this, I became ajñānī. Ajñānī means ignorance. So, "Brahma svarūpa banī me ajñānī," this I only read because I know it by heart. So, Brahma, Svarūpa, Banī, Me, Ajñānī: myself am Brahman. I am like Brahma Svarūpa. Svarūpa means the form. My own is Brahman. My form is Brahman. How wonderful! What a mystery! That I am like Brahman, knower of everything, but now I became ignorant. A fool, foolish. Why? Māyā is Jīva Abhimānī, because due to the Māyā and Abhimānī, the Jīva became Abhimānī. Māyā, Jīva, Abhimānī znači onaj koji živi zbog māyā i ega, postaje neznalica. Me bhakti firi lavar, and I was just like a lost one, running here and there and talking nonsense things, did not know what is reality. Ašeku kad besedetam, nem tutam jevalo ušak. Ja sam bio izgubljen i samo sam trčao vamo-tamo, pričao sam gluposti. I didn't find the master, I didn't find the husband, I didn't find the boss, I didn't find the Lord, or whatever you want to take this from. So live means either husband or God. I couldn't meet the Pīvā, that Lord. Brahma Veda Avatāra, that who is the knower of the Brahman, that incarnation, that incarnation of the Supreme, who is the knower of the Brahman. Then, Śrī Devapurīṣa Guruvārapāya. Now Mahāprabhujī said, "I bought var, var means that bṛun, the man, when they are marrying, you know, brautigam, bṛum, bṛum." And now she will one day pull him like this. So, Śrī Devapurīṣa Guru Varapāya, Mahāprabhujī said that, "Now I realize, or I got Devapurījī. Now I have met Devapurījī completely." My wife and I have met at the same time, and now my sūrat is like the wife, and the sūrat of Devapurījī is like the husband, and both have been spontaneously, automatically united, these two consciousnesses together. Then you have a mistake, a typing mistake, you have to correct. I don't know if I hear it or you also have it. There is a little ha, it's not ha, it's me, m-e, me, m-e, m-e, m-e,... m-e. I enjoyed, I played, I became happy in His divine glory. Didar. Didar means the face. It is the Urdu or the Parsi word. And dīdār means the light sign, the radiance of the light from the person, something you call the charisma, in a good way, in a positive way. I have done my work. I have found a drink. I have found a lamp. I have found a lamp. I am the eternal Sarkar, not Sardar. Sarkar. Sarkar, not Sardar. I have found a lamp. Mahāprabhujī said, "Now I got my beloved." Mahāprabhujī says, "Sada sam našao svog boljenog." Ajar. Ajar means unborn. Ajar znači nerodjeni. Amar means immortal. Amar besmrtan. Sarkar. My lord. Sarkar jī moj gospod. Kanāḍīr bāt kireme kāṇīā kāvarī nar. So you see how difficult it is to explain some symbols. Anyhow, so we finished the bhajan. Now you know what this bhajan means. It is a bhajan about our own self, what we have done. You remember, three days before, I told you about one bhajan. About a 95-year-old saint. Or maybe he was nearly 100 years old, and he wrote one bhajan. He wrote many, many bhajans, and lifelong he did only bhakti, nothing else—bhajan singing and praying to God. And he wanted to see God, Kṛṣṇa, but he couldn't see because he was blind by birth. And his name was Sūrdās. Dās means servant. Das means helper. Das is that one who is always ready to help you. Das is the one who is always ready to help. Das means one who obeys your instructions. Das means sevak. Das means sevak. Who are the sevak? Like Holy Guru said, sēvā is practiced. O Lord, if you don't accept my service directly, then I become the servant of your servant. At least, please accept my service through your servant. When I serve your servant, for me it's the same as serving you. To have this bhāva, to have these feelings, it's not easy. Accept. The most difficult thing is to accept. Because of this intellect, because of this ego, Māyā is jīva abhimānī. This abhimānī, this one who has always said no, no, this ego, that doesn't accept. That's our problem. Children don't accept what parents say, and parents don't accept what children say. The wife doesn't agree with what the husband says, and the husband doesn't agree with what the wife says. The wife doesn't agree with what the husband says, and the husband doesn't agree with what the wife says. Even they don't agree to get divorced, thanks to them, that one of them doesn't want to get divorced, so our friends, the lawyers, can have business. So, mostly, and then she will go away, but no, she will not go away. She will lifelong torture that man. How much does she have to pay? Her house, her children—of course, children are not only hers—but her pension, and this and that. So many things she has to pay for her whole life. Mert hogy rengeteg mindent kell neki fizetni, ugye a házat, a gyerekeket, persze a gyerek nem csak az övé, meg a háztartás, egész életében ezeket fizetni kell. That's why when some girl tells a man, "Oh, I want to marry you," then he says, "Oh my God," and he's withdrawing back. Ezért van az, hogy amikor a lány azt mondja a fiúnak, hogy "Oh, úgy szeretnék a feleséged lenni", akkor a fiú elkezd szépen visszavonulni. Only the problem of the man is this, that not that he doesn't want to marry you, but the problem of this man, and all nowadays, is this: that there are the possibilities that you will not only be born with that, but this person will get divorced. And how is it then? So the problem nowadays is not that the boys don't like you or that they don't want to marry you, but that they think they have the opportunity to take the house and the things that come with it. They have to pay for it. It's not about men not wanting to get married today, but it's about them being afraid that when a divorce happens, they will lose the house and everything else. So your yes is not yes. Ucihoj az igen, az nem is annyira igen. Vaše da ne znači da. But I must tell you, not only ladies, from men's side also, yes is not yes. And that's why the main reason is that your boyfriend doesn't want to marry. Because after marriage, much unhappiness comes. That's the biggest problem of modern society or Western society nowadays. It was not before 100 years, 80 years; before 80 years, this problem was not there. Most of this came about after the Second World War. I would say after the Second World War, experiences and fear have destroyed the human roots. Azt mondhatnám, hogy a tapasztalatok és a félelmek miatt az emberi gyökereket elpustították. Ja bih rekao da su strahovi i ono što je izašlo iz Drugog svetskog rata uzrok i da je uništilo koren. Anyhow, so dās means the servant, the sevak. Tehát mindes, de a sur-das az a szolgálót, a sevakot jelenti. And sur-das means the blind. By birth, or also one who becomes blind. You can also say Sūr-dās. He wanted to see God, he wanted to see Kṛṣṇa. His life became very uncomfortable. And he is thinking over. What have I done in my life? Which karma is torturing me now? By birth, I am blind. I am unmarried. I never spoke harsh words to anyone. I have never done any bad things. Whole life long, I was repeating the name of God. Singing and writing the glories of Him. But then why is my life still like this? Then it must be from my past life. Therefore, he is singing, "Prabhujī, mere abguṇ chitnā dharo. O my Lord, do not notice or do not take into consideration my mistakes. Through which mistake may you give me this life without eyelids?" Some drasṭīce nāmatyārā, you know, Lord, you have thousands of names, but one of your names is also known as Equally Vision One. There is one book called Viṣṇu Śāstra Nām. And this Viṣṇu Śāstra Nāma means the Lord Viṣṇu has a thousand names. So it's a very nice small booklet, and you can read all the names which you wish to have. So one of the names is also called Samdṛṣṭi. Samdrashti is a name you are known as, an equal-vision one. Ti si znan kao onaj koji sve vidi jednakim očima. Cahet to párkaru if you wish, Lord. You can let my boat cross the ocean. You can bring me another soul. Lord, do not consider my mistakes. There is one piece of iron which is on your altar, maybe as a light or a bell or anything; many things are made out of iron. There is a small piece of iron on your altar, I don't know exactly what it is, but there is a lot of iron on the altar. There is a piece of iron on the altar; it could be a bell or any object. One of them is like a butcher's knife for killing animals. Paras does not see the good and bad action of those iron pieces. But that pāras makes that iron, both pieces, into gold, without making these differences. So, Lord, whether sinner or no sinner, Your nature is to liberate them. Prabhujī, O my Lord, please do not consider my mistakes. O Lord, please do not look at my mistakes. So this bhajan means also very clear: do not always be, "I am unhappy or angry that you made so many mālās, you made so many mantras, you made so many kriyās, and this and that, and still nothing happened." Why did nothing happen? Because you still have a lot of things hidden. That has to be purified. That has to be clean. Why is this bad for you? Because you have said so many mantras, you have practiced so many mantras, you have prayed so many mantras, and still nothing happens. Why doesn't it happen? Because so many things are still bad for you. Be happy that you begin to do this. If you had not done this, could you imagine how much worse it would have been? Therefore, we should always be thankful. Thank you. Sing this song, thank you. I want you to sing this song.