Avyakt murli for Wednesday 15 September 1971

⁰> ¹15-09-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 15/09/71 - 01/03/93

²Master gyān-sūrya ātmāō̃ kā karttavya

¹The duty of the master suns of knowledge

³Is saṅgaṭhan kō kaunsā saṅgaṭhan kahē̃gē  ?

²What would you call this gathering?

⁴Is saṅgaṭhan kī|key viśhēṣhtā kyā hai  ?

³What is the speciality of this gathering?

⁵Jō viśhēṣhtā hai usī pramāṇ hī nām kahē̃gē .

⁴The name would be according to the speciality.

⁶Is saṅgaṭhan kī|key kyā viśhēṣhtā hai jō aur saṅgaṭhan mē̃ nahī̃ dēkhī  ?

⁵What is the speciality of this gathering which is not seen in any other gathering?

⁷Apnē saṅgaṭhan kī|key viśhēṣhtā kō jāntē hō  ?

⁶Do you know the speciality of your gathering?

⁸Yah saṅgaṭhan sārē brāhmaṇ parivār sē viśhēṣh ātmāō̃ kā saṅgaṭhan hai .

⁷This is the gathering of the special souls within the Brahmin family.

⁹Lēkin is viśhēṣh ātmāō̃ kē|K saṅgaṭhan kī|key viśhēṣhtā yah hai - ismē̃ sarv prasiddh nadiyō̃ kā mēlā hai .

⁸However, the speciality of the gathering of the special souls is that this is the confluence of all the well-known rivers.

¹⁰Nadiyō̃ kē ūpar anēk prakār kē|K viśhēṣh dinō̃ par mēlē hōtē haĩ .

⁹There are many melas on the rivers on special days, but this is the mela of the well-known rivers.

¹¹Lēkin yah mēlā prasiddh nadiyō̃ kā hai . ¹²Gyān-sāgar sē nikalī huī patit-pāvnī nadiyō̃ kā milan hai .

¹⁰This is the meeting of the rivers, the purifiers, that have emerged from the Ocean of Knowledge.

¹³Apnē kō patit-pāvnī samajhtī hō  ?

¹¹Do you consider yourselves to be the purifiers?

¹⁴Agar patit-pāvnī hō tō mukhya bāt jāntī hō ki patit - pāvanī kaun ban saktī hai  ?

¹²If you are the purifiers, do you know the main thing, that is, who can become the purifiers?

¹⁵Patit-pāvnī bannē kē liē mukhya kaunsī bāt smr̥iti mē̃ rakhō jissē kaisā bhī patit , pāvan ban jāyē  ?

¹³In order to become the purifiers, which main aspect should you keep in your awareness so that no matter how impure someone is, he becomes pure?

¹⁶Kōī bhī patit ātmā kā saṅkalp bhī samā jāyē .

¹⁴So that even the thoughts of an impure soul merge in that?

¹⁷Iskē liē mukhya bāt yahī sadā buddhi mē̃ rahnī chāhiē ki maĩ sarv ātmāō̃ kē|K patit saṅkalpō̃ vā vr̥ittiyō̃ vā dr̥iṣhṭi kō bhasma karnē vālī master gyān-sūrya hū̃ .

¹⁵For this, the main thing that should be in your intellect is: "I am a master sun of knowledge that will destroy the impure thoughts, attitude and vision of all the impure souls."

¹⁸Agar master gyān-sūrya bankar kōī bhī patit ātmā kō dēkhē̃gē , tō jaisē sūrya apnī kiraṇō̃ sē kichṛā , gandgī kē|K kīṭāṇu bhasma kar dētē haĩ , vaisē kōī bhī patit ātmā kā patit saṅkalp bhī patit - pāvanī ātmā kē ūpar war|vār nahī̃ kar saktā .

¹⁶If you look at an impure soul whilst being a master sun of knowledge, then just as the sun destroys all the germs of the dirt and rubbish with its rays, so, too, no impure thought of an impure soul can attack a soul who is a purifier. ¹⁷In fact, the impure souls will surrender themselves to you, the purifiers.

¹⁹Aur hī patit-ātmāē̃ āp patit-pāvaniyō̃ kē ūpar balihār jāyēṅgī .

¹⁸If an impure soul has an impure thought towards a purifier, what should you understand?

²⁰Agar kōī bhī patit ātmā kā patit-pāvnī kē prati patit saṅkalp bhī utpanna hōtā hai , tō kyā samajhnā chāhiē ki mike banī hō , māiṭ-hāus nahī̃ banī hō .

¹⁹That you have become a mike but not a might-house. ²⁰The sound through a mike is very sweet and enables you to experience pleasure through the ears, but a might-house gives you the experience of sweetness of the mind.

²¹Isliē jaisē mike kā āvāzabahut mīṭhā bhī lagtā hai aur mike arthātāvāzakanaras kī|key prāpti karātā hai , lēkin māiṭ-hāus sthiti manras kā anubhav karātī hai .

²¹If you taste this sweetness of the senses even once, then this sweetness of the senses will attract you to a variety of temporary sweetness.

²²Agar ēk bār bhī indriyō̃ kā ras anubhav kartē haĩ tō yah indriyō̃ kā ras anēk alpkāl kē|K ras taraph ākarṣitakar dētā hai .

²²Let there not be any type of attraction towards the sweetness of the senses of any impure soul, that is, towards perishable sweetness.

²³Kōī bhī patit ātmā kā kisī bhī indriyō̃ kē|K ras arthāt vināśhī ras kē|K taraph ākarṣhaṇ na hō , ātē hī alaukik-atīndriy sukh vā manras kā anubhav karē̃ .

²³In order that those who come experience supersensuous joy or sweetness of the mind as soon as they come, the purifiers should first of all stabilise themselves in the stage of manmanabhav.

²⁴Iskē liē pahlē patit-pāvaniyō̃ kī|key manmanābhav kī|key sthiti hōnī chāhiē . ²⁵Agar svayã kōī bhī dēh-abhimān vā dēh kī|key duniyā arthāt purānī duniyā kē|K kōī bhī vastu kē|K ras mē̃ zarā bhī phansē huē hōṅgē , tō vah anya kō manras kā anubhav kaisē karā sakē̃gē  ?

²⁴If you are even slightly trapped in any type of body consciousness or towards the world of the body, that is, towards any sweetness of the things of the old world, then how will you enable others to experience sweetness of the mind?

²⁶Kaliyugī sthūl vastuō̃ kī|key rasnā vā man kā lagāv miṭ bhī gayā hai , lēkin iskē bād phir kaunsī stage sē pār hōnā hai , vah jāntī hō  ?

²⁵The taste for the physical iron-aged things or attachment of the mind may have finished, but after this, do you know which stage you have to cross?

²⁷Lōhē kī|key jañjīrē̃ , mōṭī-mōṭī jañjīrē̃ tō tōṛ chukī hō , lēkin bahut mahīn dhāgē kahā̃-kahā̃ bandhanmukt nahī̃ banā saktē .

²⁶You have already broken the iron chains, the gross chains, but the subtle threads in some places do not allow you to be free.

²⁸Vah mahīn dhāgē kaunsē haĩ  ?

²⁷Which are those subtle threads?

²⁹Yah parakhnā bhī baṛī bāt nahī̃ is group kē liē .

²⁸It is not difficult for this group to recognise this.

³⁰Jāntī bhī hō , chāhtī bhī hō phir bākī kyā rah jātā hai  ?

²⁹You know this, you accept this and you wish this, so that what else remains?

³¹Sabhī mē̃ mahīn sē mahīn dhāgā kaunsā hai , jō gyānī bannē kē bād nayā bandhan śhurū hōtā hai  ?

³⁰Which is the most subtle thread which starts a new bondage after having become an enlightened soul?

³² ( harēk nē sunāyā ) yah sabhī note karnā , yah note kām mē̃ āyēṅgē .

³¹(Many gave their own ideas.)

³³Aur bhī kuchh hai  ?

³²Note all of this.

³⁴Is group mē̃ gaṅgā-yamunāikaṭṭhīhō gaī haĩ .

³³Everything that you note will be useful.

³⁵Yah viśhēṣhtā hai nā .

³⁴Is there anything else?

³⁶Sarasvatī tō gupta hōtī hai . ³⁷Iskā bhī baṛā guhya rahasya hai ki gaṅgā kaun aur yamunā kaun hai  !

³⁵The Ganges and the Jamuna have come together in this group. ³⁶This is a speciality, is it not?

³⁸Pahlē yah tō batāō ki sabhī sē mahīn dhāgā kaunsā hai  ?

³⁷This is the speciality of this group at this time.

³⁹Phir issē āpēhī samajh jāyēṅgē gaṅgā kaun , yamunā kaun  ?

³⁸Are the Ganges and the Jamuna not together? ³⁹Saraswati is incognito.

⁴⁰Sabhī sē mahīn aur baṛā sundartā kā dhāgā ēk śhabda mē̃ kahē̃gē tō ‘ maĩ ’ śhabda hī hai .

⁴⁰There is a deep significance about who the Ganges is and who the Jamuna is.

⁴¹‘ maĩ ’ śhabda dēh-abhimān sē pār lē jānē vālā hai .

⁴¹The most subtle and the most attractive thread is of the one word "I".

⁴²Aur ‘ maĩ ’ śhabda hī dēhī-abhimānī sē dēh-abhimān mē̃ lē ānē vālā bhī hai . ⁴³Maĩ śharīr nahī̃ hū̃ , issē pār jānē kā abhyās tō kartē rahtē hō .

⁴²The word "I" is one that takes you beyond body consciousness and the same word "I" brings you into body consciousness from being soul conscious. ⁴³"I am a body".

⁴⁴Lēkin yahī maĩ śhabda ki - ‘ ‘ maĩ phalānī hū̃ , maĩ sabhī kuchh jāntī hū̃ , maĩ kis bāt mē̃ kam|cum hū̃ , maĩ sab kuchh kar saktī hū̃ , maĩ yah-yah kartī hū̃ aur kar saktī hū̃ , maĩ jō hū̃ jaisī hū̃ vah maĩ jāntī hū̃ , maĩ kaisē sahan kartī hū̃ , kaisē samasyāō̃ kā sāmnā kartī hū̃ , kaisē mar kar maĩ chaltī hū̃ , kaisē tyāg kar chal rahī hū̃ , maĩ yah jāntī hū̃ ’ ’ - aisē maĩ kī|key list sulṭē kē|K bajāy ulaṭē rūp mē̃ mahīn , sundartā kā dhāgā ban jātā hai .

⁴⁴You practise trying to go beyond this consciousness, but this same word "I" - "I am so-and-so", "I know everything", "I am no less in anything", I can do everything", "I am doing this", or "I am able to do this", I know what I am and what I am like", "I know how I am tolerating everything", "I know how I overcome all the problems", "I know how I die and continue to move along", "I know how I have renounced everything and am continuing to move along": instead of a correct list of "I", this wrong list becomes a subtle attractive thread.

⁴⁵Yah sabhī sē baṛā mahīn dhāgā hai .

⁴⁵This is the most subtle thread.

⁴⁶Nyārā bannē kē|K bajāy , bāp kā pyārā banānē kē|K bajāy kōī-na-kōī ātmā kā vā kōī vastu kā pyārā banā dētā hai . ⁴⁷Chāhē mān kā pyārā , chāhē nām kā pyārā , chāhē śhān kā pyārā , chāhē kōī viśhēṣh ātmāō̃ kā pyārā banā lētā hai .

⁴⁶Instead of becoming detached, instead of having love for the Father, you then have love for one or another soul or object, whether it is love for regard, love for name, love for honour, or love for any special soul.

⁴⁸Tō is dhāgē kō tōṛnē kē|K liyē vā is dhāgē sē bandhanmukt bannē kē liē kyā karnā paṛē  ?

⁴⁷So in order to break this thread, in order to be liberated from this thread, what do you have to do?

⁴⁹Transfer kaisē hō  ?

⁴⁸How can you transfer it?

⁵⁰Zimmēvārī , tājdhārī group kō hī maṅgāyā hai nā .

⁴⁹The responsible crowned group has been called here.

⁵¹Zimmēvārī kē|K lakṣhya kō dhāraṇ karnē vālā group tō hō hī .

⁵⁰You are the group that has imbibed the aim of responsibility.

⁵²Bākī kyā chāhiē  ?

⁵¹What else do you need?

⁵³Nirahaṅkārī hō  ?

⁵²Are you egoless?

⁵⁴Nirākārī hō  ?

⁵³Are you incorporeal?

⁵⁵Agar nirākārī sthiti mē̃ sthit hōkar nirahaṅkārī banō tō nirvikārī automatically hō hī jāyēṅgē .

⁵⁴If you stabilise yourselves in the incorporeal stage and become egoless, then you will automatically become viceless.

⁵⁶Nirahaṅkārī bantē zarūr hō lēkin nirākār hōkar nirahaṅkārī nahī̃ bantē hō .

⁵⁵You definitely become egoless but you do not become egoless after having become incorporeal.

⁵⁷Yuktiyō̃ sē apnē kō alp samay kē liē nirahaṅkārī banātē hō , lēkin nirantar nirākārī sthiti mē̃ sthit hōkar sākār mē̃ ākar yah kārya kar rahā hū̃ - yah smr̥iti vā abhyās natural vā nature na bannē kē|K kāraṇ nirantar nirahaṅkārī sthiti mē̃ sthit nahī̃ hō pātē haĩ .

⁵⁶You make yourself egoless for a temporary period with many yuktis, but you have to stabilise yourselves in the incorporeal stage and then come into the corporeal form to perform actions. ⁵⁷Because this consciousness or practice does not become natural and part of your nature, you are not able to constantly stabilise yourselves in the egoless stage.

⁵⁸Jaisē kōī kahā̃ sē ātā hai , kōī kahā̃ sē ātā hai , uskō sadā yah smr̥iti rahtī hai ki maĩ yahā̃ sē āyā hū̃ .

⁵⁸When someone comes from one place, he constantly has the awareness that he has come from that particular place.

⁵⁹Aisē yah smr̥iti sadaiv rahē ki maĩ nirākār sē sākār mē̃ ākar yah kārya kar rahī hū̃ . ⁶⁰Bīch-bīch mē̃ her|har karma kartē huē is sthiti kā abhyās kartē rahō .

⁵⁹In the same way, you should constantly have the awareness that you have come from the incorporeal into the corporeal and are performing your task.

⁶¹Tō nirākār hō sākār mē̃ ānē sē nirahaṅkārī aur nirvikārī zarūraban jāyēṅgē . ⁶²Yah abhyās alpkāl kē liē kartē bhī hō , lēkin ab isī kō sadākāl mē̃ transfer karō .

⁶⁰Every now and again, whilst performing every action, practise this stage, so that by being incorporeal and then coming into the corporeal, you will definitely become egoless and viceless.

⁶³Yū̃ vairāgī bhī banē hō , vairāgya vr̥itti hai , lēkin sadākāl kē liē aur bēhad kē|K vairāgī banō .

⁶¹You have this practice for a temporary period, but now transfer it for all time.

⁶⁴Nahī̃ tō kōī had kī|key vastu vairāgya vr̥itti sē haṭānē kē liē nimitt ban jātī hai . ⁶⁵Yōgyukt bhī hō lēkin yōgyukt kī|key niśhānī practical karma mē̃ dikhāō .

⁶²You have developed disinterest, you have the attitude of disinterest, but now become this for all time and have unlimited disinterest.

⁶⁶Āpkā her|har karma , her|har bōl kisī bhī ātmā kō bhōgī sē yōgī banāyē .

⁶³Otherwise, something limited will become an instrument to make you finish your attitude of disinterest.

⁶⁷Her|har saṅkalp , her|har karma yuktiyukt , rāzyukt , rahasyayukta hō - iskō kahā jātā hai practical yōgyukt .

⁶⁴You are yogyukt, but now reveal the sign of being yogyukt in your practical actions.

⁶⁸Apnē saṅkalp vā bōl mē̃ , karma mē̃ agar yah tīn bātē̃ nahī̃ tō vyarth hai .

⁶⁵Your every action and every word should make a bhogi soul (one who experiences sensual pleasures) into a yogi soul.

⁶⁹Agar rāzyukt nahī̃ hōgā tō kyā hōgā  ? ⁷⁰Vyarth . ⁷¹Samajhnā chāhiē ki abhī practical yōgī nahī̃ haĩ lēkin practice karnē vālē yōgī haĩ .

⁶⁶Your every thought and every action should be accurate (yuktiyukt) and filled with significance (raazyukt) and filled with meaning (rahasyayukt).

⁷²Tō abhī is bāt kē ūpar attention kī|key āvaśhyaktā hai .

⁶⁷This is known as being yogyukt in a practical way.

⁷³Phir kōī bhī samasyā vā vighna , circumstance āp kē ūpar war|vār nahī̃ kar sakē̃gē .

⁶⁸If these three things are not merged in your thoughts, words and actions, then consider them to be waste.

⁷⁴Practical mē̃ yōgyukt , gyānyukt , snēhayukta , divya alaukik mūrt sē viśhva kē āgē proof arthāt pramāṇ ban jāyēṅgē .

⁶⁹Then you should understand that you are not yet a yogi in a practical form, but that you are still practising to be a yogi.

⁷⁵Jō viśhva kē āgē gyān aur yōg kā proof bantē haĩ vahī māyā-prūph hōtē haĩ .

⁷⁰So there is now a need to pay attention to this aspect. ⁷¹Then no circumstances or obstacle will come to attack you.

⁷⁶Tō māyā-prūph hōnē kē liē apnē kō yahī samjhō ki maĩ gyān aur yōg kā proof hū̃ . ⁷⁷Yah pramāṇ rūp bannā , ātmāō̃ kē|K aramānō̃ kō khatm karnē vālā hai .

⁷²By being yogyukt, gyanyukt, by having love accurately (snehyukt) and by being a divine alokik image, you will become the proof, that is, an example, in front of the world.

⁷⁸Sadā her|har saṅkalp aur kadam bāp kē|K pharmān par chalnē vālē anya ātmāō̃ kē|K aramānō̃ kō khatm kar saktē haĩ .

⁷³Those who become the proof of knowledge and yoga in front of the world are the ones who become Maya-proof.

⁷⁹Apnē andar bhī purūṣhārth kā , saphaltā kā armān rah jātā hai , iskā bhī kāraṇ ki kahā̃ na kahā̃ , kōī na kōī pharmān nahī̃ pālan hōtā hai . ⁸⁰Tō jis ghaṛī bhī apnē purūṣhārth kē ūpar vā sarvisakī saphaltā kē ūpar vā sarv kē|K snēh aur sahyōg kī|key prāpti kē ūpar zarā bhī kamī vā uljhan āyē tō check karō ki kaunsē pharmān kī|key kamī hai jiskā pratyakṣha phal ēk second kē liē bhī anubhav kar rahē haĩ  ! ⁸¹Pharmān sirph mukhya bātō̃ kā nahī̃ , pharmān her|har samay kē|K her|har karma kē liē milā huā hai . ⁸²Savērē amr̥itvēlē sē lēkar rāt tak apnī dincharyā mē̃ jō pharmān milē huē haĩ unkō check karō .

⁷⁴So in order to be Maya-proof, consider yourselves to be the proof of knowledge and yoga.

⁸³Vr̥itti kō , dr̥iṣhṭi kō , saṅkalp kō , smr̥iti kō , service kō , sambandh kō sabhī kō check karō .

⁷⁵To be the form of an example means to become one who fulfills the wishes of all souls.

⁸⁴Jaisē kōī machinery chaltē-chaltē speed ḍhīlī hō jātī hai tō sabhī aujārō̃ kō check kartē haĩ , chārō̃ ōr sē checking kartē haĩ .

⁷⁶Those who constantly follow Baba's orders at every footstep and in every thought are the ones who are able to fulfil the wishes of other souls.

⁸⁵Aisē chārō̃ taraph kī|key checking karnē sē speed tēj kar sakē̃gē . ⁸⁶Kyōṅki ab rūkanē kī|key bāt khatm huī , ab hai speed kō tēj karnē kī|key bāt .

⁷⁷If you have any wishes for your effort or for success, the reason for this is that somewhere or other, you are not following all the orders.

⁸⁷Jō bhī stage sunī hai us par ṭhahartē bhī hō aur purūṣhārth mē̃ viśhēṣh ātmāē̃ bhī hō . ⁸⁸Stage kō check karnē mē̃ ṭhīk hō , lēkin abhī kyā karnā hai  ? ⁸⁹Percentage kō baṛhāō . ⁹⁰Percentage kam|cum hai .

⁷⁸So the moment you have the slightest confusion about your effort, your success in service, or in receiving love and co-operation from others, then check: Which order is being missed out, of which you are experiencing the practical result, even if it is just for one second?

⁹¹Paper jō diyā hai uskī result yah hai - knowledge kī|key śhakti sē stage kō banā lētē hō , lēkin percentage sē svayã bhī santuṣhṭ nahī̃ hō .

⁷⁹The orders are not just of the main things, but you have also been given orders for every moment and every action.

⁹²Abhī yah sampūrṇ karnā hai . ⁹³Gyān kē|K force kē sāth jō mahīntā kā sunāyā uskē kāraṇ nakalī , nuksān dēnē vālā force bhī mix hō jātā hai .

⁸⁰Check all the orders in the timetable that you have been given to follow from amrit vela in the morning till night time. ⁸¹Check your attitude, vision, thoughts, awareness, service and relationships.

⁹⁴Nakalī force , nuksān dēnē vālā force na āyē uskē liē kyā bāt smr̥iti mē̃ rakhē̃gē  ?

⁸²When any machinery becomes slow whilst in use, all its parts are checked: you check it everywhere.

⁹⁵Agar her|har ātmā kē prati taras kī|key bhāvnā sadā kē liē rahē tō na kiskā tiraskār karē̃gē , na kisī dvārā apnā tiraskār samajhē̃gē .

⁸³By checking everywhere, you will be able to intensify the speed, because now there is no longer the question of coming to a halt.

⁹⁶Jahā̃ taras hōgā vahā̃ force kabhī bhī nahī̃ hō saktā .

⁸⁴Now, it is a question of making your speed fast.

⁹⁷Jahā̃ merciful bannā chāhiē vahā̃ merciful bannē kē|K bajāy rōbadār ban jātē haĩ , lēkin yahā̃ viśhva mahārājan nahī̃ hō .

⁸⁵You stabilise yourselves in all the stages you have just heard about, and you are also special souls in making effort.

⁹⁸Apnē kō state kē|K mālik samajhtē hō nā .

⁸⁶You are good at checking your stage, but what you do have to do now?

⁹⁹Yah sabhī status ministers āyē huē haĩ .

⁸⁷Increase your percentage. ⁸⁸The percentage is very low.

¹⁰⁰Tō state kē|K mālik samajhnē sē nirākārī aur nirahaṅkārī kī|key stage bhūl jātē hō .

⁸⁹This is the result of the paper you have just taken.

¹⁰¹State kē|K sēvādhārī hō na ki kōī bhī ātmā sē sēvā lēnē vālē hō .

⁹⁰You create your stage on the basis of knowledge, but you yourselves are not content with the percentage.

¹⁰²Agar kōī kō yah bhī saṅkalp ātā hai ki - mainnē itnā kiyā , mujhē issē kuchh śān-mān vā mahimā milnī chāhiē - yah bhī lēnā huā , lēnē kī|key bhāvnā huī . ¹⁰³Dātā kē|K bachchē agar yah bhī lēnē kā saṅkalp kartē hō tō dātā nahī̃ huē .

⁹¹Now you have to complete this. ⁹²Together with the force of knowledge, because of the subtle things you were told about, a false force, a force which causes damage also becomes mixed in this.

¹⁰⁴Yah bhī lēnā , dēnē vālē kē āgē śhōbhtā nahī̃ hai . ¹⁰⁵Iskō kahā jātā hai bēhad kē|K vairāgī .

⁹³What will you keep in your awareness so that the false force, the force that causes damage does not interfere?

¹⁰⁶Sēvādhārī kō yah bhī saṅkalp nahī̃ uṭhnā chāhiē . ¹⁰⁷Tab state sē apnē bēhad kē|K viśhva mahārājan kā status pā sakē̃gē . ¹⁰⁸Achchhā .

⁹⁴If you have the feeling of mercy for all souls, all the time, then neither will you have disregard for anyone nor will others disregard you.

¹⁰⁹Jō niṣhkāmī hōgā , vahī viśhva kā kalyāṇkārī banēgā .

⁹⁵Wherever there is mercy, there cannot be any force.

¹¹⁰Merciful hōgā . ¹¹¹Karttavya kī|key prāpti svataḥ hōnā dūsrī bāt hai lēkin kāmnā sē prāpt karnā - yah alpkāl kī|key prāpti bhal hōtī hai , lēkin anēk janmō̃ kē liē bhī anēk prāptiyō̃ sē vañchit kar dētī hai .

⁹⁶Instead of being merciful where you have to be merciful, you become very authoritative. ⁹⁷However, you are not the world emperors here, at this time. ⁹⁸Missing para from the book - (last page of the murli in the book)

¹¹²Prāpti , aprāpti kā sādhan ban jātī hai .

⁹⁹At present, you are the servers, not the ones who take service from others.

¹¹³Phal kī|key prāpti hōnā dūsrī bāt hai , prakr̥iti dāsī hōnā dūsrī bāt hai . ¹¹⁴Aisē alpkāl kē|K prāpti kē|K rūp kō parakhtē chalnā .

¹⁰⁰If someone even has the thought: I did this much and so I should receive name and fame for it, then this is also taking.

¹¹⁵Kōī samajhtē haĩ śhakti nahī̃ hai , kyō̃  ?

¹⁰¹The children of the Bestower cannot even have this thought.

¹¹⁶Vēsṭēj jyādā hai .

¹⁰²Achcha.

¹¹⁷Vēsṭēj hōnē kē|K kāraṇ stage baṛhtī nahī̃ hai . ¹¹⁸Achchhā .

¹⁰³* * * O M S H A N T I * * *