Acharya Prashant begins by introducing a 'kafi' (a form of Sufi poetry) by the mystic saint-poet Bulleh Shah, noting that his verses can cause a complete upheaval in one's life by clearing away all the accumulated filth. He expresses a hesitation in introducing Bulleh Shah, as the natural surroundings themselves, including the sounds of crickets, are already providing an introduction. The speaker then delves into the central theme of the poem: the love of the beloved is unique and stubborn. This love is paradoxical; it is unique because it is stubborn, and stubborn because it is unique. This is contrasted with worldly love, which is ego-nurturing and affirms the self. The love of the beloved, on the other hand, is so stubborn that it would make the ego flee, yet it is so unique that one desires to remain close to it. The speaker explains that this love is a process of being repeatedly fried in a pan, even after one is already fried, symbolizing the destruction of the ego. He uses the metaphor of gram flour, which thinks it is complete, but the beloved's love continues to fry it. This love is from the 'day of eternity' (roz-e-azal), meaning it existed before the mind and its structures. It is not a product of the mind's conditioning. The speaker then explains that the life of an ordinary person is a story of constantly changing toys, moving from one desire to another. The spiritual journey is not about getting a bigger toy, but about the dissolution of the toy-seeker itself. The hands that held the small toy are also gone. Acharya Prashant explains that at the end of this spiritual event, you don't get a bigger toy; you realize your own nature, which needs no toy at all. The mind that desires toys is what changes. He connects this to verses from the Ribhu Gita, stating that everything is Brahman, and the realization of this truth leads to liberation from the body-idea. The pain and suffering experienced in this love are also part of Brahman. The speaker concludes by explaining that Bulleh Shah's love is unique because it does not get entangled in quarrels, as it is beyond the ego's usual ways of relating. The mind that is at the beginning of this event, which only understands the language of toys, has to be told that it will get a better toy. But at the end of the event, that mind itself is gone, along with the need for any toy.