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We still have the beautiful spiritual work of finishing this bhajan. Ganarim badkireme kanya kavari. Imamo yas yedam predivan duhovni zadatak, vezavasim o prebot, anog zapocsitok bhajana. So, please, the text. Let us go to the text. Sūratā is that kanyā, and kanyā means the virgin, the young girl. Sūratā is kanyā. Kanyā means very pure. Kanyā means without any mistakes, humble, loving heart. And that is our sūratā here in this bhajan. And sūratā is that our inner intention, our inner longing, our inner concentration. When we meditate and we imagine one symbol, the one who is finding the symbol is the sūratā. And that which constantly keeps in touch with your consciousness—that symbol, that energy, that talent—is the sūratā. When you drive a car, you are listening to the radio or some bhajan cassettes, and you are talking with your friends who are sitting in the car. From time to time, you drink something and eat something while driving. But at the same time, you are aware of all the four directions. You know what’s happening behind; a good driver, every few minutes, every few seconds, looks in the rearview mirror. Also, you know what’s happening left and right. And you know what’s happening in the front. Also, you know the condition of the car, the speed, the temperature, and so on. Now, who is observing this? That is your sūratā. And if this sūratā is missed just for some seconds—what you call micro-sleep—accidents happen. The accident is not planned. Otherwise, you would be very alert. The accident happens so quickly we can hardly control anything. So the sūratā should be always alert. When you are homesick, it’s your sūratā which is always going there. A 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 you love someone, and it doesn’t matter where you are or what you are doing, but always your thinking and feeling is there. And when you change, when you don’t have any more feeling there, then you have somebody else. You don’t even think in the dream of that person about whom you were thinking day and night. And when it changes, when it disappears, then it completely stays in the same place. What you were thinking about all this time, now you completely forget about it. And when it changes, then you don’t think about it anymore, and sometimes you think about it all the time, even in your sleep. So now you understand what a sūratā is. When a young mother leaves her child at home and goes quickly for shopping, her feelings are constantly with the baby. Or even a cow, when she has a baby. When the calf is at home and she’s going to the field for grazing, after every half hour, every few minutes, she’s looking to see where the baby is. Even when the cow leaves her body and goes to the stable, every few minutes she looks at the house, at the stable. So this is the sūratā, and bhaṭaknā means wandering, here and there and there. So, now, how many times do we put our faith, our confidence in something, and then again we withdraw, or we’re disappointed, or we find this is not for me, this is not right? How many times were we troubling ourselves, torturing ourselves? So, our concentration, how many times did we change? So this is now sūratā. So this is symbolically meant: that young girl, the virgin. So it is that sūratā is with our calm ātmā. We have to marry our sūratā to our ātmā. And marry means, in English, it means—I don’t know how it is in your language—marry means to merge. Merge in, it means become one. And who’s not married is an accident only. So that means oneness. So yesterday we translated already. This will be translated already. Now the answer is coming. That some clearance is coming, that this bhajan is directed towards the inner self, not the outer world. The outer world is only used as an example. The outer world is only used as an image. Māyā is illusion. Māyā is the ignorance. Māyā is the temptation. Māyā is attachment. Īś means the Īśvara, the Supreme. Jīva is the individual soul. Māyā is jīva-abhimānī. This jīva, the individual, has too much abhimānī, which means 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, into the ego. And that ego is the biggest obstacle for our development. Ego is the biggest obstacle to our development. Brahma-svarūpa bānī me ajñānī. Though I am Brahman, myself is Brahman-svarūpa, but now due to this I became ajñānī. Ajñānī means ignorance. So, brahma-svarūpa bhanime jñānī, this is only I read because I know by heart. So, brahma-svarūpa bhanime jñānī, myself is the brahma-svarūpa. I am like Brahma, Svarūpa. Svarūpa means the form. My own is Brahman. My form is Brahman. How wonderful, what a mystery. How wonderful, what a mystery, that I am like Brahman, knower of everything. But now I became ignorant, a fool, a foolish fool. Why? Maya is Jīva Abhimānī, because due to the Māyā and Abhimānī, the Jīva became Abhimānī. And I was just like a lost one, running here and there and talking nonsense. I did not know what reality is. I was lost, and I just ran there talking nonsense. I didn’t find the master, I didn’t find the husband, I didn’t find the boss. Identify the Lord, whatever you want to take this from. So pī means either husband or God. I couldn’t meet the Lord, that Lord, to meet the Lord. The 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. The Brahma-Veda-Avatāra, who is the knower of the Supreme, who is the knower of the Brahman. Then, Śrī Dev Purīṣa Guruvārapāya, now Mahāprabhujī said, "I bought var, var means that varuṇa, the man, when they are marrying, you know, varatigana, that’s what, varuṇa, varuṇa." Most megtaláltam a vőlegényemet. And now Mahāprabhujī says that he has found his wife, Devpurījī. So Devpurījī said that now I realized, or I got Devpurījī. Sada sam se sreo izpoznao Dev Purījī. Patni piv mil sehej samaya. And now my sūratā is like the wife, and the sūratā of Devpurījī is like the husband. And the both, sahaj, sahaj, been spontaneously, automatically united this true consciousness together. As in sūratā, I am lost. And when she wakes up, she says, "My friend is like a young woman, and Devpurījī’s friend is like a young woman, and Devpurījī is like a young woman," and this is connected in a spontaneous way. There is one mistake, a typing mistake you have to correct. I don’t know if I have, or you also have. There is one mistake. I don’t know if you have it in your dictionary. There is a little ha. It’s not ha, it’s me. M-E, me. Instead of ha, it should be M-A, not H-A. I enjoy the light of his appearance, his face, or his divine light. I enjoy, I play, I become happy in His divine glory. Didar! Didar means the face; it is the Urdu or the Parsi word, and didar means the light sign, something that you call charisma, in a good way, in a positive way. Me Rām kiyā didār, pīv var payā re, ā deep var payā re, ajar amar sarkār, not sardār, sarkār, āyā. Sarkār me sardār. Deep var paya re, Mahāprabhujī said, "Now I got my beloved." Most megtalálhatom a kedvemet. Mahāprabhujī says, sada sam našao svog voljanog. Ajar means unborn. Amar means immortal. Sarkar, my lord. So you see how difficult it is to explain some symbols. Anyhow, so we finish 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, 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, Krishna, 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 means one who obeys your instructions. Dāsa is the one who always listens to the instructions. So dāsa means sevak. Dāsa means sevak. Who does the sevak? Like Holī Gurujī said: Shrī Dīpā Dayā Prabhu Dīpā Dayā Kar Kṛpā Sat Saṅg Dī Shrī Dīpā Dayā 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. Kérlek, legalább, szolgálod ad, hadd szolgáljam. Számomra az ugyanolyan, mintha téged szolgálnálak. Onda barem prihvati službu, da služim tvoga slugu. To je za mene kao da slúžim tebe. To have this bhāva, to have these feelings, is not easy. Accept. The most difficult thing is to accept. Because of this intellect, because of this ego, Māyā is Jīva Abhimānī. Māyā is Jīva Abhimānī. Abhimanyu is the one who has always said no, no, this ego. Abhimanyu is the 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. Even they don’t agree to get divorced. Thanks to them, that one of them doesn’t want to get divorced. So, our friends, 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 he have to pay? Her house, her children—of course, children are not only hers—but her pension, and this and that. So many things he has to pay her lifelong. 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. That’s why when a girl says to her son, "Oh, I love your wife so much," he doesn’t want to pull her back. That’s why often when a girl says, "Oh, how I wish I could marry you," the men withdraw. How is it then? So your yes is not yes. 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 you. And this is the main reason why your friend does not want to marry you. Because after marriage, there is a lot of unhappiness. 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. This is the biggest problem. 80-100 years ago, this problem was not present. Mostly, all this became after the Second World War. I would say after the Second World War, experiences and fear have destroyed the human roots. I would say that because of the experiences and fears, the human bones were destroyed in the Second World War. I would say that the fear and what happened in the Second World War was the cause and destroyed the roots. Anyhow, Sūr Dās means the servant, the sevak. And Sūrdās means 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 it over. What have I done in my life? Which karma is torturing me now? By birth, I’m blind. I’m unmarried. I never spoke harsh words to anyone. I have never done any bad things. The 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’s singing. Oh my Lord, do not notice or do not take into consideration my mistakes. Oh Lord, do not look at my mistakes. Through which mistake may you have given me this life without eyesight? What mistakes did I make in this blind life? You know, Lord, you have thousands of names, but one of your names is also known as Equally Visioned 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 Viṣṇu has. One of the names is also called Samadṛṣṭi. Samadṛṣṭi is a name; you are known as one with equal vision. You are known as the one who sees everything. If you wish, Lord, you can let my boat... Cross the ocean. You can bring me another soul. Prabhujī, Lord, do not consider my mistakes. There is one iron piece, which is in 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 why exactly there is a lot of iron on the altar. Do you have a piece of iron on your altar? It could be a bell or any other object. I have a big piece of iron, and one is a butcher’s knife for killing animals. One of the pieces of iron is the knife of a butcher who kills animals. Paras does not see the good and bad action of those iron pieces. But that paras makes that iron, both pieces, into gold. Without making these differences. Paras, bez razlike, bez obzira na to, šta ste uradili, čini ih zlat. So, Lord, either sinner or no sinner, your nature is to liberate them. Prabhujī, merī auguṇ cintā na dharo. O my Lord, please do not consider my mistakes. O God, my mother, do not look at me. So this bhajan means also very clear that: Do not always be, "I am unhappy or angry that you made so many malās, you made so many mantras, you made so many kriyās, and this." 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 cleaned. You said that you have practiced so many mantras, you have prayed so many times, and yet nothing happens. Why doesn’t it happen? Because so many bad things are still behind you. So don’t be sad when, after so many hours of practice, mantras, and mala, nothing happens. So why doesn’t it happen? Well, of course, when there is so much more behind our backs, be happy. That you begin to do this. 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. Hvala. Sing this song, Hvala. Thank you!