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Today, I wish to speak of three bhajans that express the devotee’s inseparable love—a love that, if it wavers, is lost. There is a story of a man and a crow. Kiśmat Padhyānī Jai, Tenkā Ho To Toor Deo, Preet Toorī Nahī̃ Jai. Throughout the day, even in prayer, various vṛttis (mental modifications) arise. In prayer, you are imagining something. How can one be successful? Yet, some become tanmaya—they become one with it. A great musician loves his instrument and, when playing, becomes inseparable from it. A man longed to see God. Someone told him, "In this civilized world, you will not see God. If you wish to see Him, go to the forest." So he went to the forest with a single wish: to see God. He could not sleep. Day and night he watched, thinking, "God will come. If I sleep and He comes, it will again be my fault. God will say, 'I came, but he was sleeping.'" He did not eat or drink. Day by day, he grew weaker and weaker until he fell, unable to move. His hands and legs were mere skin and bone. Suffering is not easy, but he wanted to see God. He lay on a sun-baked rock. In a tree, a crow waited for the man to die so it could eat him. For three or four days, the crow waited on the branch, but the man did not die. On the fifth day, the crow decided to eat the living man, reasoning that the man had no power to move and thus posed no danger. Even birds do not trust humans. Birds dare to sit on the back of a lion, tiger, or elephant, but not on a human, for the human radiance is aggressive, selfish, and untrustworthy. The crow alighted on the man’s ribs and saw no flesh—only intestines, kidneys, liver, and heart remained. It was a large, dark crow from Siberia, with a sharp beak. It began to peck. It was painful. The man looked at the crow, and the crow looked at the man, ready to fly away if the man raised his hands. But the man had no strength. The second time, the crow put its beak in and again looked at the man, as if asking, "Is it painful?" The man said to the crow, "Go ahead, do your job." The poet who composed this poem describes the drama thus: He reads in the eyes of the man—eyes full of desire and longing. The man said to the crow, "O crow, eat my whole body. Each muscle, each piece of flesh, one by one, eat it. Magar do ne nirmat khayu, piya milan kiyas. But please do not eat my two eyeballs; I have a hope to see my beloved." It was a hard time for the crow, too. It is non-vegetarian, but its habit is to eat only dead bodies. And the man was still alive. "Eat, eat the whole body, but please do not eat these two eyeballs. I am longing to see my beloved." To wait for your beloved—if you have love for that One, you will be ready to walk on fire, on thorns, on nails. You may even have to leave your country. Milta hai saccha sukh, keval milta hai sukh ke Bhagavān, āpke Om Gurudeva, āpke Om. Milta hai saccha. Śuk keval milatahe, śuk keval Dīp Nārāyaṇ Bhagavān kī. The crow said to the man, "Are you stupid? For whom are you waiting? You are suffering, and He does not come. Go and search for somebody else. He has no time; He does not come. He does not care. You are suffering for what?" The man said, "You do not understand love." And the man said to the crow, "If it is a piece of paper, I can read you what is written on it. But what is written in my destiny, I cannot read to you. I cannot—my destiny. But one thing I can tell you: if it is a piece of wood, I can break it into two parts. But love, I cannot break. Therefore, enjoy this body. It is mortal, but leave these eyeballs. Who knows? One second before I die and become blind, He will be so gracious. Will thou come, will thou come? Just for once, come to me. Will thou come, will thou come? Just for once, come. Open wide, I keep for thee. Open, will thou come, will thou come? Will my days fly without seeing thee?" In that minute, the crow flew away from the man’s ribs and sat five meters in front of him. A beautiful resonance, enlightening. The crow manifested the form of God, Viṣṇu—four hands, blessing light. He blessed the man, and like pumping air into a rubber toy, the man’s body became normal and healthy. And God said, "You have been suffering, my dear, for so long." The man said, "No, Lord, that was my greatest joy. As soon as I see Thy divine form, all pains and sufferings disappear forever." God placed His hand on His own body and said, "You see the hole here? The crow was eating my body, not your body. I was there." That is called unity—oneness. If you are not able to wait one day... you may have to wait for your beloved for many, many lives, faithfully. Otherwise, the crow of temptation will come and torture you. Therefore, the great saint said, "My Lord, I will be Thine. My Lord, I will be Yours. Devotees may come and devotees may go. Do not compare yourself with others. Do not criticize others. What about you? Look within thyself. Then you will see that you are worse than others. Devotees may come and devotees may go, but I, Lord, my Lord, I will be Thine." And not only this: "May I go far, farther than the stars," for physical distance should not trouble you. When there is only material love—which is not immortal—then you will suffer. If that love transforms into infinity, then there is never any separation or distance. I may go far, farther than a star, but still, my Lord, I will be there. When you fly high in an aeroplane, do you think of Mahāprabhujī? You are thinking of someone different. That’s it. But as soon as turbulence comes, then you say, "Mohī Boze Mahāprabhujī." How quick! And Mahāprabhujī said, "Bye, bye." Even if I die, I will suffer for you. I will never give up. Jesus agreed to be crucified, but he didn’t give up the love and the mission that the Father gave him. It’s not easy when the needles, the nails in the palms, with the hammer. We are afraid of injections. Who can endure such pain? Only the lover. Because God is the love between the lovers. It’s not a physical thing. It is an indescribable confidence, faith, and feeling which a mother has for a child immediately after the birth. Though she had pain and suffering to give birth, when the healthy child comes into her hands, she forgets everything. So, even if I die, look into my eyes. They will mutely say to you, my lord. The eyes will speak to you; they will give you the message, my message. Do not think that I died and am gone. Even if I die, look into my eyes. Mutely, they will say, "I will have died." Such love will never separate you from Gurudeva, and in the next life, you will be together again. That’s devotion. That is already self-realization. When you have such a love, such a unity, it is already realization. But if it is confusion, selfishness, and ego, only passion, then it’s not what you are thinking. The same thing, Mīrābāī said. I must tell you, rarely is there any saint who didn’t go through many, many difficulties. But at the end, God was always there. It is we who unnecessarily make sorrows. When something happens, then you say, "What should I do now? What can I do now?" Who are you to do? You can’t do anything. It is like that. Don’t lose your confidence. Devāna Satguru Nāmakā Mastānā Gaganā Hopamā Gairā Kai Jodhāranī Jodhīr Gurudev Dagadā Ho Jodhāranī Jodhīr Samīthā Śītal Sāgaranī Devāna Satguru Mastānāhe... Deep Nārāyaṇ Bhagavān, when that love awakes, then you are intoxicated in divine love. Happen, it will happen. Hari Om. You can only say one thing to yourself: Teri Satguru Rake Laj Chint Mat Karna, Nirbhaira Ho Nishang. Kabhi Mat Satguru Rake Laj Chint Mat Karna, Bolo Nirabhaira Ho Nishankar. Kabhi Mata Dharna, Bolo Nirabhaira Ho Nishankar. Kabhi Mata Dharna. Every saint, every bhakta, they were purified in the fire, like gold is purified in the fire. Can we not wait for him? Therefore, there is a great bhakta, Mīrābāī said, "Heri, not Hei,"—wrong written—"Heri Main Toh, Heri Main Toh,... Dard Diwani, Mera Dard Na Jaane Ko. Heri Main Toh, Dard Diwani, Mera Dard Na Jaane Ko." O friends, I am sucked into the pain. I became mad out of the suffering. Divānī, like intoxicated, suffering, or drunken, when someone has drunk alcohol. Herī meto dharad dīwanī, merā dharad na jāne koī. Nobody understands my pain. Many people like us say, "Don’t worry, and God will come and eat," and this and that, you know. It means the blind lead the blind. Devani Mera, Dardana Jaane Ko. Who is injured? Like you had an accident, or someone shot you, only you know what is the pain. Only the one who is hit knows it; others don’t know. If you also have that pain, then you will know what my pain is. How much I suffer inside, how big a wound I have. My pain, no one understands. And what do we do? When someone has certain pain inside and becomes angry because no one understands, then we put this person in a psychiatric hospital, and that person says, "No one understands me." Even a doctor doesn’t understand. He will give you a tranquilizer. He will put you on the drip, injection, or tablets to open. No, because they do not understand the inner pain of that person. That’s what Mīrābāī said. Joharī kī gati, Joharī jāne kī, jin Joharī ho. So his condition, only that one knows who is suffering. It’s so wrong, written words here, but this is also wrong, written. Yeah, but it’s written wrong. You wrote here "Muli." No, it is "Suli." No, no,... not Muli. You can play me. The Muli is the radish, and the Suli is a needle. No, no, no. Of course, you can’t understand the German dialect, this is the Indian dialect and German dialect. And then I have a problem with translation. Suli upar sej hamari. My bed is on the thorns. Needles. You are tired, you would like to sleep. But there are only needles around your bed. You can’t sleep on the needle bed. You are not a fakir. Sovan, kis vidhi? How can I sleep? It means, I would like to sleep. But my inner longing, pain is so strong, I don’t know how to sleep. Gagan Mandal Me Sej Piyakī Milnā Kisī Vidhoī. And in the sky, somewhere in the universe, is the bed, the sleeping room of the God. How can I meet Him? I am here on this motor world, lying on the needle beds, and He is somewhere far in the sky. I can only sleep if I come there. How to go there, that you can tell me. Do you know the technique? Now, this means the sūtra, not your body. Your inner longing, your self is longing for this. With this unbearable pain, like a lost deer, I am running here and there in the forest. Nowhere I find a doctor, a Vaidya, who can treat my illness, who can treat my pain. Meera says, "Meera ke, ki nahi ke Meera ke Prabhu, peer mitegi beda samariya hoi. Meera dardana jaane koi." Meera said, "My pain can only be removed when God becomes my doctor." Otherwise, no one can take my pain away. That’s called longing for God. That’s called the belonging. So longing will not be realized without belonging.