Avyakt murli for Thursday 26 March 1970

⁰> 26-03-70 ōm śhānti [ … / … / … / j p g / R a y 2 . j p g ] avyakt bāpdādā madhuban

⁰> > 23/10/05 Madhuban Avyakt BapDada Om Shanti 26/03/70 ¹The qualities and duties of a Maharathi. ²want to speak today, or do you wish to go beyond speaking? ³Do you like the stage of being beyond speaking, or do you enjoy speaking?

¹Mahārathī – pan kē|K guṇ aur karttavya – २६-०३-१९७०

⁴(Both) Which do you enjoy more? ⁵Is it possible to be in the stage of being beyond speaking even while speaking? ⁶Can both be together? ⁷Or is it that you can only go beyond speaking when you are not speaking?

²Āj bōlnā hai vā bōlnē sē parē jānā hai  ?

⁸If it is possible, when will it happen? ⁹How much time do you need to stabilize yourself in this stage? ¹⁰Is it possible now? ¹¹Or do you need a few months or a few years?

¹²Can you start to practise it now, or is it that while involved in your activity you are unable to practise it? ¹³If it is possible, can you do it from this moment? ¹⁴Those who are called maharathis should have both their practice and their practical application hand-in-hand.

¹⁵This is the difference between maharathis and horse-riders. ¹⁶The sign of maharathis is that as soon as they practise something, it becomes practical. ¹⁷Horse-riders will practise something and it will take a practical form later, whereas the infantry will simply keep on thinking about their plans.

³Bōlnē sē parē avasthā achchhī lagtī hai vā bōlnē kī|key achchhī hai  ?

¹⁸There is this difference. ¹⁹Children should not even say the words, "I am paying attention", or "I will practise it." ²⁰You have now gone beyond that stage. ²¹Now whatever are your thoughts should be your actions.

²²There should be no difference between thoughts and actions. ²³Those are childish things. ²⁴First to have a thought, then to create plans and then to carry them out: these are not the days for that.

⁴ ( dōnō̃ ) jyādā kaun see|sī|C achchhī lagtī hai  ?

²⁵How far has the study progressed? ²⁶It is now in the final stage. ²⁷Pay attention to what the virtues and the task of maharathis are.

²⁸Today, Baba has come to tell you just this and to give you a vision of the form of the final stage: what serviceable children can do and not do, what they can speak and not speak. ²⁹Only by imbibing this now will you become an image of it in the final form. ³⁰You saw the proof of this in the corporeal form.

³¹Were Baba's practice and practical application of it the same or was there a difference? ³²Whatever his thoughts were, so too were the actions. ³³The children's duty is only to follow, to place your footsteps in the father's footsteps.

⁵Bōltē huē bhī bōlē sē parē kī|key sthiti hō saktī hai  ?

³⁴A footstep means to place your step in his step. ³⁵A person will follow someone who is similar to himself. ³⁶When will that stage come? ³⁷Maharathis would never use the word "sometimes".

⁶Dōnō̃ kā sāth hō saktā hai vā jab na bōlēn tab parē avasthā hō saktī hai  ?

³⁸Will you do it sometimes or will you do it now? ³⁹The word 'sometimes' does not seem right coming from you. ⁴⁰The word "sometimes"' proves that there is a weakness. ⁴¹One is definitely to do something, and the other is to say, "Yes, I shall do it, I should think about it."

⁷Hō saktī hai tō kab hōgī  ?

⁴²There is courage, but there isn’t the faith. ⁴³The words of those who are faithful are not like that. ⁴⁴The meaning of faithful is to have faith in the intellect: to have faith in the intellect in thoughts, words and deeds, everything. ⁴⁵It is not just to have faith in the intellect in knowledge and Baba's introduction, but to have faith in the intellect even in one's thoughts.

⁸Is sthiti mē̃ sthit hōnē kē liē kitnā samay chāhiē  ?

⁴⁶There will be faith in their words. ⁴⁷None of their words would ever lack courage. ⁴⁸Such a soul is called a maharathi. ⁴⁹To be a maharathi means to be great.

⁹Ab hō saktī hai  ?

⁵⁰What plans have you made among yourselves? ⁵¹Have you made such a plan that through it the plan of the new world will take the practical form? ⁵²For the plan of the new world to take the practical form means that nothing of the old world should happen again in a practical form. ⁵³Everyone says this, some in their minds and others with words.

¹⁰Kuchh mās vā kuchh varṣh chāhiē  ?

⁵⁴Many plans have been made. ⁵⁵Now we shall see what happens in a practical form.

⁵⁶However, to finish even this thought for all time is the task of a maharathi. ⁵⁷Everyone's vision at present is on the special jewels of Madhuban. ⁵⁸So you have to show them such a vision that their vision only sees your transformed vision.

¹¹Practice abhī śhurū hō saktī hai ki kārōbār mē̃ nahī̃ hō saktī  ?

⁵⁹You should not now have that old vision or that old attitude. ⁶⁰Only then will the final drums beat.

¹²Agar hō saktī hai tō ab sē hī hō saktī hai  ?

⁶¹This is not a common gathering, this is a gathering that will perform wonders. ⁶²You have to become such an embodiment that when you leave this gathering, everyone will just experience BapDada's words in a practical way. ⁶³BapDada's sanskars, not your own, should be visible in everyone's sanskars. ⁶⁴After removing all the sanskars, what sanskars do you have to fill yourself with?

¹³Jō mahārathī kahlāyē jātē haĩ unkī practice aur practical sāth-sāth hōnā chāhiē | mahārathī aur ghōḍēsvār mē̃ antar hī yah hōtā hai | mahārathiyō̃ kī|key niśhānī hōgī practice kī|key aur practical huā | ghōṛēsavār practice karnē kē bād practical mē̃ āyēṅgē | aur pyādē plānsa hī sōchtē rahē̃gē | yah antar hōtā hai | bachchō̃ kō mukh sē yah śhabda bhī nahī̃ bōlnā chāhiē ki attention hai , practice karē̃gē | abhī vah sthiti bhī pār hō gaī | abhī tō jō saṅkalp hō vah karma hō | saṅkalp aur karma mē̃ antar nahī̃ hōnā chāhiē | vah bachpan kī|key bātē̃ haĩ | saṅkalp karnā , plānsa banānā phir usapar chalnā , ab vah din nahī̃ | ab paḍhāī kahā̃ tak pahuñchī hai  ?

⁶⁵Those of BapDada. ⁶⁶So everyone should have a vision that you have emerged from here having become similar to BapDada. ⁶⁷You have to make everyone experience this. ⁶⁸None of the past sanskars or thoughts should come in front of you.

¹⁴Ab tō antim stage par hai | mahārathīpan kē|K kyā guṇ aur karttavya hōtē haĩ , iskō bhī dhyān dēnā hai | āj vāhī sunānē aur antim sthiti kē|K svarup kā sākṣhātkār karānē āyē haĩ | serviceable kyā kar saktē haĩ , kyā nahī̃ kar saktē haĩ , kyā kah saktē haĩ , kyā nahī̃ kah saktē haĩ  ?

⁶⁹First of all, compare: Are these BapDada's sanskars? ⁷⁰If they are not BapDada's sanskars, do not even touch those sanskars. ⁷¹You should not touch them with your intellect, even in thoughts. ⁷²Just as you would not touch anything that is criminal, in the same way, if those sanskars are not the same as BapDada's, do not even touch them.

¹⁵Ab sē dhārṇā karnē sē hī antim mūrtta banē̃gē , sākār sabūt dēkhā nā practice aur practical ēk samān thā ki alag-alag thā | jō sōch vāhī karma thā | bachchō̃ kā karttavya hī hai follow karnā | pāṅw kē ūpar pāṅw | full step lēnē kā arth|earth hī hai pāṅw kē ūpar pāṅw | jaisē kē|K vaisē phōlō karē̃gē | vah stage kab āēgī  ?

⁷³When you keep a discipline not to do something, then, no matter what situation comes in front of you, you would not break that discipline. ⁷⁴Instead, you would face the situation because of the aim of what you have to do. ⁷⁵In the same way, you must not touch at all the sanskars that are not the same as BapDada's. ⁷⁶You must think like this.

¹⁶Mahārathiyō̃ kē|K mukh sē kab śhabda hī kamjōrī siddh kartā hai | ēk hōtā karkē dikhāyēṅgē , ēk hōtā hai hā̃ karē̃gē , sōchē̃gē | himmat hai , lēkin faith nahī̃ | faithful kē|K bōl aisē nahī̃ hōtē | faithful kā arth|earth hī hai niśhchaybuddhi | man , vachan , karma her|har bāt mē̃ niśhchaybuddhi | sirph gyān aur bāp kā parichay , itnē tak niśhchaybuddhi nahī̃ | lēkin unkā saṅkalp bhī niśhchaybuddhi , vāṇī mē̃ bhī niśhchay , kabhī bhī kōī bōl himmatahin kā nahī̃ | uskō kahā jātā hai mahārathī | mahārathī kā arth|earth hī hai mahān |

⁷⁷You have climbed the ladder of going beyond the body and bodily relations, but now your sanskars should not emerge even in your intellect. ⁷⁸As your sanskars, so will be your form. ⁷⁹If someone's sanskars are of easiness and sweetness, they have those sanskars in their practical form. ⁸⁰When your sanskars become the same as BapDada's, everyone will see BapDada's form in you.

⁸¹Just as BapDada is, so you should have the same virtues, the same task, the same words and the same thoughts identically. ⁸²Then it will emerge from everyone's lips: You seem the same. ⁸³The features may be different, but the character would be the same.

¹⁷Āpas mē̃ kyā-kyā plan banāyā hai  ?

⁸⁴However, the character should be visible in the features. ⁸⁵BapDada now has this hope in the children. ⁸⁶All are loving stars of success, effort-making stars. ⁸⁷The efforts of serviceable children are successful.

¹⁸Aisā plan banāyā jō is plan sē nayī duniyā kā plan practical mē̃ hō jāē | nayī duniyā kā plan practical mē̃ ānā arthāt purāṇī duniyā kī|key kōī bhī bāt phir sē practical mē̃ na āyē | sab lōg kahtē haĩ | phir kōī man mē̃ kahtē haĩ , kōī mukh sē kahtē haĩ ki plans tō bahut bantē haĩ , ab practical mē̃ dēkhē̃ | lēkin yah saṅkalp bhī sadā kē liē miṭānā yah mahārathī kā kām hai | sabhī kī|key nazar abhī bhī madhuban mē̃ viśhēṣh mukhya ratnō̃ par hai | tō us nazar mē̃ aisē dikhānā hai jō unkō nazar āp lōgō̃ kī|key badalī|badlī huyī nazarō̃ kō hī dēkhē̃ | tō ab vah purānī nazar nahī̃ , purānī vr̥itti nahī̃ | tab antim nagāṛā bajēgā | yah saṅgaṭhan common nahī̃ hai , yah saṅgaṭhan kamāl kā hai | is saṅgaṭhan sē aisā svarup bankar nikalnā hai jō sabhī kō sākṣhāt bāpdādā kē|K hī bōl mahsūs hō̃ | bāpdādā kē|K saṅskār sabhī kē|K saṅskārō̃ mē̃ dēkhnē mē̃ āyē̃ | apnē saṅskār nahī̃ | sabhī saṅskārō̃ kō miṭākar kaun sē saṅskār bharnē haĩ  ?

⁸⁸They would make effort just in name, but success is guaranteed for them anyway. ⁸⁹Now, do you understand what you have to do? ⁹⁰You have to do practically whatever you think and whatever you speak. ⁹¹When Baba hears such words as, "I will think about it, I will see.., my idea is that..."

⁹²Baba laughs. ⁹³Why is it like this even now?

⁹⁴Those matters seem the same as when an old person is playing with dolls. ⁹⁵What does that seem like? ⁹⁶So BapDada is smiling, because even though you are mature, you sometimes start playing the games of childhood.

¹⁹Bāpdādā kē|K | tō sabhī kō sākṣhātkār hō ki yah sākṣhāt bāpdādā bankar hī nikalē haĩ | aisā sabhī kō karānā hai | kōī bhī purānā saṅkalp vā saṅskār sāmnē āyē hī nahī̃ | pahlē yah bhēṇṭ karō , yah bāpdādā kē|K saṅskār haĩ  ?

⁹⁷Do you know what the games with dolls are? ⁹⁸They create a whole life-story: they bring it up from being small, then they marry it. ⁹⁹In the same way, children also create a creation of some thoughts, and sustain it. ¹⁰⁰Then they bring it up and then they themselves become distressed by it.

²⁰Agar bāpdādā kē|K saṅskār nahī̃ tō un saṅskārō̃ kō touch bhī nahī̃ karō | buddhi mē̃ saṅkalp rūp sē hī touch na hō | jaisē criminal chīz kō touch nahī̃ kartē hō vaisē hī agar bāpdādā kē|K samān saṅskār nahī̃ hai tō un saṅskārō̃ kō bhī touch nahī̃ karnā hai | jaisē niyam rakhtē hō nā ki yah nahī̃ karnā hai tō phir bhal kyā bhī paristhiti ātī hai lēkin vah āp nahī̃ kartē hō | paristhiti kā sāmnā kartē hō , kyōṅki lakṣhya hai yah karnā hai | vaisē hī jō apnē saṅskār bāpdādā kē|K samān nahī̃ hai unkō bilakul touch karnā nahī̃ hai | aisē samjhō | dēh aur dēh kē|K sambandh yah sīṛhī tō chaṛh chukē hō | lēkin ab buddhi mē̃ bhī saṅskār emerge na hō̃ | jaisē saṅskār hōṅgē vaisā svarup hōgā | kiskē saṅskār saral , madhur hōtē haĩ tō vah saṅskār svarup mē̃ ātē haĩ |

¹⁰¹So is this not dolls play? ¹⁰²They even then become amazed at themselves. ¹⁰³Now, you must not create such a creation. ¹⁰⁴BapDada does not create any wasteful creation, but the children create a wasteful creation and then make effort to finish it and move away from it.

²¹Jab saṅskār bāpdādā kē|K samān ban jāyēṅgē tō bāpdādā kē|K svarup sabhī kō dēkhnē āēṅgē | jaisē bāpdādā vaisē hūbahū vāhī guṇ , vāhī karttavya , vē|way hī bōl , vē|way hī saṅkalp hōnē chāhiē phir sabhī kē|K mukh sē nikalēgā yah tō vāhī lagtē haĩ | sūrat alag hōgī , sīrat vahī hōgī | lēkin sūrat mē̃ sīrat āṇi chāhiē | ab bāpdādā bachchō̃ sē yahī ummīd rakhtē haĩ | sabhī haĩ hī snēhī saphaltā kē|K sitārē | puruṣhārthī sitārē | serviceable bachchō̃ kā puruṣhārth saphaltā sahit hōtā hai | nimitt puruṣhārth karē̃gē lēkin saphaltā hai hī hai | ab samjhā kyā karnā hai  ?

¹⁰⁵Therefore, you must not create such a creation. ¹⁰⁶You create a right creation very quickly, in a second, and you also create an inaccurate creation just as quickly. ¹⁰⁷You have so many thoughts in one second. ¹⁰⁸What need is there to create a creation, give it time and then try to finish it?

²²Jō sōchē̃gē , jō kahē̃gē vahī karē̃gē | jab aisē śhabda suntē haĩ ki sōchē̃gē , dēkhē̃gē , vichār tō aisā hai | tō hanstē haĩ ab tak yah kyō̃  ?

¹⁰⁹Now you have to apply a brake to that creation. ¹¹⁰Those people have birth control. ¹¹¹This is the creation of thoughts; and so this too is a birth. ¹¹²There, it is the human population that is ever increasing, whereas here it is the number of thoughts that are ever increasing.

²³Ab yah bātē̃ aisī lagtī hai jaisē buzurga hōnē kī|key bād kōī guḍḍiyō̃ kā khēl karē tō kyā lagtā hai  ?

¹¹³You now have to control these. ¹¹⁴Because of a weakness in effort, there is creation of thought. ¹¹⁵Therefore, you now have to finish the name and trace of it. ¹¹⁶The past things, the past sanskars should be experienced as though you don't know which past they belong to.

²⁴Tō bāpdādā bhī muskurātē haĩ – buzurga hōtē bhī kabhī-kabhī bachpan kā khēl karnē mē̃ lag jātē haĩ | guḍḍiyō̃ kā khēl kyā hōtā hai , mālūm hai  ?

¹¹⁷Their name and trace should be finished to this extent. ¹¹⁸Your language now has to change. ¹¹⁹Some words, which are not according to the final stage, emerge even now. ¹²⁰This is why you only have to have those thoughts, speak those words and perform those actions.

²⁵Sāṛī jīvan unkī banā dētē haĩ , chhōṭē sē baṛā kartē , phir svayamvar kartē | | | | vaisē bachchē bhī kaī bātō̃ kī|key , saṅkalpō̃ kī|key rachnā kartē haĩ phir uskī pālnā kartē haĩ phir unkō baṛā kartē haĩ phir unsē khud hī taṅg hōtē haĩ | tō yah guḍḍiyō̃ kā khēl nahī̃ huā  ?

¹²¹After this bhatti, the sparkle of perfection should be visible on everyone's face. ¹²²If you bring perfection close to you from now, others will also be able to bring it closer to themselves, numberwise. ¹²³If you bring it about at the end, then what would the others do? ¹²⁴The corporeal form (Baba) brought about the complete, perfect stage in a corporeal form.

²⁶Khud hī apnē sē āśhcharya bhī khātē haĩ | ab aisī rachnā nahī̃ rachnī hai | bāpdādā vyarth rachnā nahī̃ rachtē haĩ | aur bachchē bhī vyarth rachnā rachkar phir unsē haṭnē aur miṭnē kā puruṣhārth kartē haĩ | isliē aisī rachnā nahī̃ rachnī hai | ēk sēkaṇḍ mē̃ sulaṭī rachnā bhī quick rachtē haĩ aur ulṭī rachnā bhī itnī tēzī sē hōtī hai | ēk sēkaṇḍ mē̃ kitnē saṅkalp chaltē haĩ | rachnā rachkar usmē samay dēkar phir unkō ḵẖatm karnē liē prayatna karnē kī|key āvaśhyaktā hai  ?

¹²⁵You were able to see separately the complete and perfect one and the corporeal one. ¹²⁶In the same way, your corporeal form should not be visible separately. ¹²⁷Which virtue was clearly visible in the corporeal form, through which you were able to see perfection coming close? ¹²⁸Which virtue was it that, on seeing it, everyone used to say that although Baba was in the corporeal form, there was the experience of him being avyakt?

¹²⁹Which virtue was that? ¹³⁰(Each one gave his own idea.) ¹³¹The significance of all the things you say is one.

¹³²However, this stage is called being beyond: to be beyond even your own body, to be beyond and to be an observer. ¹³³An example is given of one who becomes a detached observer. ¹³⁴So a detached observer gives the proof of being an observer and appears in front of you in the form of an example.

¹³⁵One thing is to be beyond with your intellect, but you should be beyond even in your sanskars: "These are my sanskars" - go beyond even this consciousness of 'I'. ¹³⁶"I think that" - go beyond this consciousness of "I", "'I think that". ¹³⁷No, but think that this is BapDada's shrimat.

²⁷Ab is rachnā kō brake lagānā hai |

¹³⁸If, after having knowledge in the intellect, there is the consciousness of "I", that consciousness of 'I' causes a loss. ¹³⁹Firstly, you have to renounce thinking "I am this body", and secondly "I think this, I am an enlightened soul, I am wise!" - you also have to finish this consciousness of "I". ¹⁴⁰Wherever you have been using the word "I", you should remember BapDada and wherever you have been using your own understanding, you should remember shrimat. ¹⁴¹Firstly, you have to finish the consciousness of "I" and secondly the consciousness of "mine" This also makes you fall down.

²⁸Vah birth kaṇṭrōl kartē haĩ nā | yah bhī saṅkalpō̃ kī|key utpatti hōtī hai , tō yah bhī birth ( janm ) hai | vahā̃ vah janasãkhyā ati mē̃ jātī hai aur yahā̃ phir saṅkalpō̃ kī|key saṅkhyā ati hōtī hai | ab iskō kaṇṭrōl karnā hai | puruṣhārth kī|key kamjōrī kē|K kāraṇ saṅkalpō̃ kī|key rachnā hōtī hai , isliē ab inkō nām niśā̃ sē ḵẖatm kar dēnā hai | purānī bātē̃ , purānē saṅskār aisē anubhav hō̃ jaisē ki nāmālum kab kī|key purānī bāt hai | aisē nām niśhān ḵẖatm hō jāē | ab bhāṣhā badalnī hai | kaī aisē bōl ab tak nikaltē haĩ jō sampūrṇtā kī|key stage anusār nahī̃ hai | isliē ab sē saṅkalp hī vahī karnā hai , bōl bhī vahī , karma bhī vahī karnī hai | is bhaṭṭhī kē bād sabhī kī|key sūrat mē̃ sampūrṇtā kī|key jhalak dēkhnē mē̃ āyē | jab āp lōg abhī sē sampūrṇtā kō samīp lāyēṅgē tab nambaravār aur bhī samīp lā sakē̃gē | agar āp lōg hī ant mē̃ lāyēṅgē tō dusarē kyā karē̃gē  ?

¹⁴²You have to finish the consciousness of the four words: "I" & "mine", "you" and "yours". ¹⁴³These four words have taken you away from perfection. ¹⁴⁴Completely finish the consciousness of these four words. ¹⁴⁵Did you check the words of the sakar form at the end?

¹⁴⁶What did you hear in every situation? ¹⁴⁷"Baba, Baba".

²⁹Sākār rūp nē sampūrṇtā kō sākār mē̃ lāyā | sampūrṇtā sākar rūp mē̃ sampanna dēkhnē mē̃ ātī thī | sampūrṇ aur sākār alag dēkhnē mē̃ ātā thā | vaisē hī āpkā sākār svarup alag dēkhnē mē̃ nahī̃ āyē | sākār rūp mē̃ mukhya guṇ kyā spaṣhṭ dēkhnē mē̃ āyē  ?

¹⁴⁸In which aspect were you given a correction when there was no success in service? ¹⁴⁹Baba used to explain: Whenever you speak, say, "Baba, Baba", and the arrow will hit the target. ¹⁵⁰When you remember 'Baba', 'I' and 'mine', 'you' and 'yours' finish. ¹⁵¹What will your stage become then?

³⁰Jis guṇ sē sampūrṇtā samīp dēkhnē ātī thī  ?

¹⁵²Everything will become plain and you will be able to stay in plain remembrance. ¹⁵³At present, you find there is effort in stabilizing yourself in the point form. ¹⁵⁴Why?

³¹Vah kyā guṇ thā  ?

¹⁵⁵Because your stage throughout the day is not plain, you are not able to stay in plain remembrance. ¹⁵⁶Somewhere or other, there is the consciousness of 'I' and 'mine', 'you' and 'yours'. ¹⁵⁷You were told in the beginning that the golden chains are no less. ¹⁵⁸These chains pull you towards themselves.

¹⁵⁹Each of you should check that your intellect is completely beyond and absolutely plain. ¹⁶⁰How long does it take you to reach somewhere when the road is clear? ¹⁶¹However, if there are obstructions on the same road, it takes longer to reach the destination.

³²Jis guṇ kō dēkh sabhī kahtē thē ki sākār hōtē bhī avyakt anubhav hōtā hai | vah kyā guṇ thā  ?

¹⁶²When there are obstructions, there are also obstructions in having plain remembrance. ¹⁶³You now have to finish this. ¹⁶⁴When you do this, others that see you will also do the same. ¹⁶⁵You have to reach this stage numberwise.

³³ ( harēk nē sunāyā ) sabhī bātō̃ kā rahasya tō ēk hī hai | lēkin is sthiti kō kahā jātā hai-uparām | apnē dēh sē bhī uparām | uparām aur dr̥iṣhṭā |

¹⁶⁶Only when you reach there will others reach there. ¹⁶⁷You have such a responsibility. ¹⁶⁸If there is a limited consciousness in thoughts, words, deeds, relationships or service, then those boundaries tie you in a bondage. ¹⁶⁹When you have an unlimited stage, you will be able to stabilize yourself in the unlimited form.

³⁴Jō sākṣhī bantē haĩ unkā hī dr̥iṣhṭānt dēnē mē̃ ātā hai | tō sākṣhī dr̥iṣhṭā kā sābut aur draṣṭānta kē|K rūp mē̃ sāmnē rakhnā hai | ēk tō apnī buddhi sē uparām | saṅskārō̃ sē bhī uparām | mērē saṅskār hĩ is mērēpan sē bhī uparām | saṅskārō̃ sē bhī uparām | mērē saṅskār haĩ is mērēpan sē bhī uparām | mē̃ yah samajhtī hū̃ , is maĩ-pan sē bhī uparām | maĩ tō yah samajhtī hū̃ | nahī̃ | lēkin samjhō bāpdādā kī|key yahī śhrīmat hai | jab gyān kī|key buddhi kē bād maĩ-pan ātā hai tō vah maĩ-pan bhī nuksān kartā hai | ēk tō maĩ śharīr hū̃ yah chhōṛnā hai , dūsrā maĩ samajhtī hū̃ , maĩ gyānī ātmā hū̃ , maĩ buddhimān hū̃ , yah maĩ-pan bhī miṭānā hai | jahā̃ maĩ śhabda ātā hai vahā̃ bāpdādā yād āyē | jahā̃ mērī samajh ātī hai vahā̃ śhrīmat yād āyē | ēk tō maĩ-pan miṭānā hai dūsrā mērā-pan | vah bhī girtā hai | yah maĩ aur mērā tum aur tērā yah chār śhabda haĩ inkō miṭānā hai | in chār śhabdō̃ nē hī sampūrṇtā sē dūr kiyā hai | in chār śhabdō̃ kō sampūrṇ miṭānā hai | sākār kē|K antim bōl check kiyē , her|har bāt mē̃ kyā sunā  ?

¹⁷⁰You now have to remove whatever alloy still remains. ¹⁷¹This bhatthi is for removing the alloy. ¹⁷²Whenever there is a gathering, it should be a gathering of those who are the exact image of BapDada. ¹⁷³You now have to be stamped with this perfection.

³⁵Bābā-bābā | service mē̃ saphaltā na hōnē kī|key correction bhī kaun see|sī|C bāt mē̃ thī  ?

¹⁷⁴You should have the stage of perfection from the present time. ¹⁷⁵This is the duty of the maharathis. ¹⁷⁶What else do you have to do now? ¹⁷⁷Who can claim a scholarship?

³⁶Samjhātē thē her|har bāt mē̃ bābā-bābā kahkar bōlō tō kiskō bhī tīr lag jāyēgā | jab bābā yād ātā tō maĩ-mērā , tū-tērā ḵẖatm hō jātā hai | phir kyā avasthā hō jāēgī  ?

¹⁷⁸Others will now have visions of those who are to claim a scholarship. ¹⁷⁹It shouldn't be that because BapDada is incognito, you children should also remain incognito. ¹⁸⁰No, the children have to be revealed on the stage. ¹⁸¹There has to be revelation of the children.

³⁷Sabhī bātē̃ plane|plain hō jāyēṅgī phir plane|plain yād mē̃ ṭhahar sakē̃gē |

¹⁸²Which ones are revealed on the stage of service? ¹⁸³So you also have to bring about the revelation of perfection on the stage. ¹⁸⁴Do not think that you will remain incognito until the end. ¹⁸⁵BapDada's part is incognito, not the children's.

³⁸Abhī bindī rūp mē̃ sthit hōnē mē̃ mēhnat lagtī hai nā | kyō̃  ?

¹⁸⁶So, you now have to bring that about in a practical form. ¹⁸⁷Do you know what service you now have to do? ¹⁸⁸You have had a conference; is that alone service? ¹⁸⁹Together with that, which other elevated service do you have to do?

³⁹Sārā din kī|key sthiti plane|plain na hōnē kāraṇ plane|plain yād ṭhahartī nahī̃ | kahā̃ na kahā̃ maĩ-pan , mērāpan , tū , tērā ā jātā hai | śhurū mē̃ sunāyā thā na ki sōnē kī|key zañjīr bhī kam|cum nahī̃ nahī | vah zañjīr apnē taraph khīñchtī haĩ | harēk apnē kō check karē | bilakul uparām-buddhi , bilakul-plēn | agar rāstā clear hōtā hai tō pahuñchnē mē̃ kitnā time lagtā hai  ?

¹⁹⁰Now, the main service is to change your attitude and your vision. ¹⁹¹It has been remembered: "To take someone beyond with just a glance." ¹⁹²So you have to do this service in a practical form through your attitude and vision. ¹⁹³Speech is just an instrument, but there should be the service through your vision and attitude in order to make someone completely loving and come into a relationship.

⁴⁰Usī rāstē mē̃ rukāvaṭ hai tō pahuñchnē mē̃ bhī time lag jātā | rūkāvaṭ hai tab plane|plain yād mē̃ bhī rukāvaṭ hai | ab iskō miṭānā hai | jab āp karē̃gē āpkō dēkhkar sabhī karē̃gē | nambaravār stage par pahuñchnā hai | āp lōg pahuñchē̃gē tab dusarē pahuñchē̃gē | itnī jimmēvārī hai | saṅkalp mē̃ , vāṇī mē̃ , karma mē̃ vā sambandh mē̃ vā service mē̃ agar kōī bhī had rah jātī hai tō vah bāuṇḍrīz jō haĩ vah bā̃ḍēj mē̃ bāndh dētī haĩ | bēhad kī|key sthiti mē̃ hōnē sē hī bēhad kē|K rūp mē̃ sthit hō jāyēṅgē | ab jō kuchh khād hai unkō miṭānā hai | khād kō miṭānē liē yah bhaṭṭhī hai | jab saṅgaṭhan hō tō sākṣhāt bāpdādā kē|K svarūpō̃ kā saṅgaṭhan hō | ab yah sampūrṇtā kī|key chhāp lagānī hai | sampūrṇ avasthā vartamān samay sē hī hō | yah hai mahārathiyō̃ kā karttavya | ab aur kyā karnā hai  ?

¹⁹⁴You can serve many through this service in one second while sitting in one place. ¹⁹⁵Now Baba will see that practical proof. ¹⁹⁶Just as in the beginning you had visions of BapDada while sitting at home, in the same way, while sitting far away, your powerful attitude will perform such a task; it will be as though you have taken them by their hand and brought them here. ¹⁹⁷No matter how much of an atheist or tamoguni person someone may be, you will see him completely transformed.

⁴¹Scholarship kaun sā lētē hai  ?

¹⁹⁸You now have to do this service.

⁴²Scholarship lēnē vālē kā ab pratyakṣha sākṣhātkār hōtā jāyēgā | aisē nahī̃ ki bāpdādā gupta rahē tō ham bachchō̃ kō bhī gupta rahnā hai | nahī̃ | bachchō̃ kō stage par pratyakṣha hōnā hai | pratyakṣhatā bachchō̃ kī|key hōnī hai | service kē|K stage par bhī pratyakṣha kaun haĩ  ?

¹⁹⁹However, there will only be success in this service when your attitude is clear in all other respects. ²⁰⁰All of you consider it your responsibility anyway. ²⁰¹Even while having your own service, each of you has to consider the responsibilities of the yagya in exactly the same way as you look after the responsibilities of your centre. ²⁰²You have to offer yourself.

⁴³Tō sampūrṇtā kī|key pratyakṣhatā bhī stage par lānī hai | aisē nahī̃ samjhō ant tak gupta hī rahē̃gē | bāpdādā kā gupta part hai , bachchō̃ kā nahī̃ | tō ab vah pratyakṣha rūp mē̃ lāō | ab mālūm haĩ service kaun see|sī|C karnī hai  ?

²⁰³Together with speech, there has to be so much power in your attitude and vision that you can transform anyone's sanskars in a very short time. ²⁰⁴If your attitude and vision do not match your words, there is no success. ²⁰⁵This is the main service. ²⁰⁶You have to attract the souls of the unlimited world with this unlimited service from now.

⁴⁴Sammēlan kiyā , bas yahī service hai  ?

²⁰⁷The service that you think is service of creating subjects, that is happening by your subjects creating their own subjects, that is happening through exhibitions. ²⁰⁸You now have to give unlimited happiness; only then will the entire world consider you to be the bestowers of happiness. ²⁰⁹People call the world emperors, "the Bestowers for the World". ²¹⁰So, now, only when you give happiness will others consider you to be the bestowers of happiness.

⁴⁵Inkē sāth-sāth aur śhrēṣhṭh service kaun see|sī|C karnī hai  ?

²¹¹They will only accept you as this when you give happiness. ²¹²Therefore, you now have to move forward. ²¹³You can serve many in one second.

⁴⁶Ab mukhya service hai hī apnī vr̥itti aur dr̥iṣhṭi kō palṭānā | yah jō gāyan hai nazar sē nihāl , tō dr̥iṣhṭi aur vr̥itti kī|key service yah practical mē̃ lānī hai | vāchā tō ēk sādhan hai lēkin kōī kō sampūrṇ snēh aur sambandh mē̃ lānā uskē liē vr̥itti aur dr̥iṣhṭi kī|key service hō | yah service ēk sthān par baiṭhē huē ēk sēkaṇḍ mē̃ anēkō̃ kī kar saktē haĩ | yah pratyakṣha sābut dēkhē̃gē | jaisē śhurū mē̃ bāpdādā kā sākṣhātkār par baiṭhē huā nā | vaisē ab dūr baiṭhē āpkī powerful vr̥itti A isā kārya karēgī jaisē kōī hāth sē pakaṛ kar lāyā jātā hai | kaisā bhī nāstik tamōguṇī badlā|badalā huā dēkhnē mē̃ āēgā | ab vah service karnī hai | lēkin yah service saphaltā kō tab pāyēgī jab vr̥itti aur baiṭan mē̃ clear hōgī | jimmēvārī tō harē apnī samajhtē hī haĩ | harēk kō apnī service hōtē huē bhī yagya kī|key jimmēvārī bhī apnē centre kī|key jimmēvārī kē|K samān hī samajhnā hai | khud offer karnā hai | vāṇī kē|K sāth-sāth vr̥itti aur dr̥iṣhṭi mē̃ itnī tāqat hai , jō kiskē saṅskārō̃ kō bahut kam|cum samay mē̃ badal dakatē hō | vāṇī kē sāth vr̥itti aur dr̥iṣhṭi nahī̃ miltī tō saphaltā hōtī hī nahī̃ | mukhya yah service hai | abhī sē hī bēhad kī|key service par bēhad kī|key ātmāō̃ kō ākarṣhit karnā hai | jis service kō āp service samajhtē hō prajā banānē kī|key , vah tō āp kī|key prajā kē|K bhī prajā khud bannē haĩ , vah tō pradarśhaniyō̃ mē̃ ban rahē haĩ | abhī tō āp lōgō̃ kō bēhad mē̃ apnā sukh dēnā hai tab sārā viśhva āpkō sukhdātā mānēgā | viśhva mahārājan kō viśhva kā ḍāṭā kahtē haĩ nā | tō ab āp bhī sabhī kō sukh dēgē tab sabhī tumkō sukhdātā mānē̃gē | sukh dēgē tab tō mānē̃gē | isliē ab āgē baṛhnā hai | ēk sēkaṇḍ mē̃ anēkō̃ kī|key service kar saktē hō | kōī bhī bāt mē̃ feel karnā fail kī|key niśhānī hai | kōī bhī bāt mē̃ feel hōtā hai , kōī kē|K saṅskārō̃ mē̃ , samparka mē̃ , kōī kī|key service mē̃ feel kiyā mānā fail | vah phir fail jamā hōtā hai | jaisē ājkal rivāz hai , tīn-tīn mās mē̃ parīkṣhā hōtī hai , uskē liē fail vā pās|pass kē|K number final mē̃ milātē haĩ | jō bār-bār fail hōtā hai vah final mē̃ fail hō paṛtē haĩ | isliē bilakul flawless bannā hai | jab flawless banē̃ tab samjhō full pass | kōī bhī flaw hōgā tō full pass nahī̃ hōṅgē |

²¹⁴To feel anything (to become over-sensitive) is a sign of failure. ²¹⁵If you have any feeling in any respect, whether from someone's sanskars, whether in connection with others, or in anyone's service, it means to fail. ²¹⁶That failure is then accumulated. ²¹⁷Nowdays, there is a system to take exams every three months, and they accumulate pass or fail marks by the end.

⁴⁷Ōm śhānti

²¹⁸Those who fail again and again will also fail at the end. ²¹⁹Therefore, you have to become completely flawless. ²²⁰When you become flawless, you can understand that you have passed fully. ²²¹If there is any flaw, you will not pass fully.

²²²Achcha