Avyakt murli for Saturday 21 April 1973

⁰> ¹21-04-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 21/04/73 Avyakt BapDada Revised: 27/06/94

²Jaisā nām vaisā kām

¹What would this group be called?

³Pūjyanīy banānē vālē param pūjya pitā , rāz-yukta banānē vālē rāzadār , vardānī , mahādānī , madhuban nivāsī bahanō̃ kō dēkh śhivbābā bōlē  :

²What are the Madhuban niwasis called? ³Do all those who are sitting here, move along whilst considering themselves to be multimillion­times fortunate? ⁴Madhuban is praised because of the Madhuban niwasis.

⁴Is group kō kaun-sā nām kahē̃  ?

⁵Who creates the atmosphere of Madhuban?

⁵Madhuban nivāsiyō̃ kō kyā kahā jātā hai  ?

⁶Do all of you experience in your lives the praise of Madhuban which has been remembered?

⁶Jō bhī yahā̃ baiṭhē haĩ sabhī apnē kō aisā padmāpadma bhāgyaśhālī samajhkar K|kē chaltē hō  ?

⁷Madhuban is known as the great land. ⁸Therefore, the souls who reside in the great land must definitely also be thatgreat.

⁷Madhuban nivāsiyō̃ K|kē kāraṇ hī madhuban key|kī mahimā hai .

⁹So, do you stay in the spiritual intoxication that you are those great souls?

⁸Madhuban kā vātāvaraṇ banānē vālā kaun  ?

¹⁰Every thought and every action of agreat soul is great.

⁹Tō jō madhuban key|kī mahimā gāī huī hai , kyā vahī mahimā harēk apnē jīvan mē̃ anubhav kartī hō  ?

¹¹Therefore, are you so great that not even one thought is ever ordinary or wasteful, and that not a single action is ordinary or meaningless?

¹⁰Madhuban kō mahān bhūmi kahā jātā hai .

¹²Every action of a great soul is meaningful.

¹¹Tō mahān bhūmi par nivās karnē vālī avaśhya mahān ātmāē̃ hī hōṅgī .

¹³Are you such great souls who are the embodiment of such meaning? ¹⁴Such souls, that is, the great souls, are Madhuban niwasis.

¹²Tō vē|way mahān ātmāē̃ ham haĩ-kyā is rūhānī naśhē mē̃ rahtī hō  ?

¹⁵Your name is Madhuban niwasis, and so your name would also definitely be filled with the significance of the meaning; would it not?

¹³Mahān ātmā jiskā her|har karma aur her|har saṅkalp mahān hōtā hai .

¹⁶So, every day, do you check your chart as to whether the actions you performed through your physical organs were meaningful?

¹⁴Tō aisē mahān hō , jiskā ēk saṅkalp bhī sādhāraṇ , kabhī vyarth na hō aur ēk karma bhī sādhāraṇ vā bagair arth|earth na hō kyōṅki unkā her|har kadam , her|har najar arth-sahit hōtā hai .

¹⁷Was the time you spent, spent in a worthwhile way, that is, was it used for an elevated task? ¹⁸Doyou check your chart in this way? ¹⁹Or, do you just check the gross things? ²⁰Those who think that they check themselves in this way, raise your hand.

¹⁵Kyā aisī arth-svarūp mahān ātmāē̃ hō  ?

²¹Every action of great souls is praised as a divine activity. ²²The image of being happy, the image that attracts and the avyakt image of the great souls are remembered in the form of an idol. ²³In the same way, check yourself throughout the day as to whether your face is such that it can be used as an idol for worshipping and whether your actions are such that they can be praised as the form of some divine activity. ²⁴This is your aim, is it not?

¹⁶Unkō kahā jātā hai - - mahān arthāt madhuban nivāsī .

²⁵When you come here to learn and study, what is your final aim? ²⁶What is the aim of the confluence age?

¹⁷Nām tō madhuban nivāsī hai tō zarūr arth-sahit nām hōgā  ?

²⁷It is this, isit not? ²⁸The actions of the confluence age are praised as divine activity.

¹⁸Tō aisē rōj kā apnā pōtāmēl check kartē hō  ?

²⁹The practical life of the confluence age isworshipped in the form of a deity.

¹⁹Ki jō-kuch bhī in karmēndriyō̃ K|kē dvārā karma huā , vah arth-sahit huā  ?

³⁰So, when will that happen? ³¹It is the praise of this time, and so it should exist atthis time, should it not? ³²Will you become like this in the golden age?

²⁰Samay bhī jō bītā , vah saphal huā arthāt mahān kārya mē̃ lagāyā  ?

³³There, everyone will be happy, and so whowould say that a particular one is always happy?

²¹Aisā pōtāmēl apnā dēkhtī hō ki sirph mōṭī-mōṭī bātē̃ hī dēkhtī hō  ?

³⁴It would only be said at this time, would it not? ³⁵Those who are notalways happy would themselves say that a certain one is always happy.

²²Jō samajhtē haĩ ki isī prakār sē ham apnī caikiṅg kartē haĩ tō vē|way hāth uṭhāvē̃ .

³⁶Are you such an image who is performingsuch actions in a practical way? ³⁷You are smiling now as you are listening to this, that is, as you are realising this.

²³Mahān ātmāō̃ K|kē her|har karma kā charitra K|kē rūp mē̃ gāyan hōtā hai .

³⁸However, to what extent are yousmiling? ³⁹It is because you realise this that you are smiling.

²⁴Mahān ātmāō̃ K|kē harṣitamūrtta , ākarṣaṇ-mūrtta aur avyakt-mūrtta kā mūrti K|kē rūp mē̃ yādgār hai .

⁴⁰So, in the same way, because of your realisation and ofchecking your actions every day, when you are asked anything, you can instantly give a reply. ⁴¹At present, you stillhave to think whether to raise your hand or not.

²⁵Aisē apnē kō dēkhō ki sārē din mē̃ jō hamārī-mūrtta va sīrat rahtī hai vah aisī hai jō mūrtti ban pūjan mē̃ āyē aur hamārē karma aisē haĩ jō hamārē charitra rūp mē̃ gāyan hō̃  ?

⁴²Why do you not raise your hand with intoxication? ⁴³Why do youhave to hesitate? ⁴⁴What is the reason for this? ⁴⁵So, in the same way, when anyone comes in front of you, put yourperfect form into practice; not just into words, but into practice.

²⁶Yah lakṣhya hai nā  ?

⁴⁶When they go in front of your non­living images,they consider those to be elevated, and very easily consider themselves to be degraded sinners. ⁴⁷In one second, theyare able to have a vision of themselves. ⁴⁸The image doesn't tell them that they are degraded, but they themselves havea vision. ⁴⁹In the same way, those who come in front of you should experience for themselves the difference betweenwhat you are and what they are.

²⁷Jab yahā̃ sīkhnē va paṛhnē ātī hō tō antim lakṣhya kyā hai  ?

⁵⁰You have to create this stage, do you not? ⁵¹When will you have this stage?

²⁸Vā saṅgamyug kā lakṣhya kyā hai  ?

⁵²Will it bewhen the course of knowledge finishes?

²⁹Yahī hai nā  ?

⁵³It is now the revised course.

³⁰Saṅgam yug kā karma hī charitra K|kē rūp mē̃ gāyan hōtā hai .

⁵⁴Is it being revised in theory or in practice? ⁵⁵Thecourse should also be completed in a practical form, should it not?

³¹Saṅgam yug K|kē practical jīvan , dēvtā K|kē rūp mē̃ pūjē jātē haĩ .

⁵⁶Or, will the practical form be visible when therevised course finishes? ⁵⁷What do you think?

³²Tō vah kab hōgā  ?

⁵⁸Are you waiting for this?

³³Abhī kā gāyan hai tō abhī hī hōgā nā  ?

⁵⁹Do you think that when the time comeseverything will be all right?

³⁴Kyā satyug mē̃ aisī banē̃gī  ?

⁶⁰When did you have this class?

³⁵Vahā̃ tō sabhī harṣhit hōṅgē tō yah harṣhit mukh haĩ , yah bhī kahēgā kaun  ?

⁶¹In order to intensify your efforts, do you create plansaccording to your capacity?

³⁶Yah tō abhī hī kahē̃gē nā  ?

⁶²Or will you continue to move along as you receive ready­made plans?

³⁷Jō sadā harṣhit nahī̃ rahtē haĩ vahī varṇan karē̃gē ki yah harṣhitmukh haĩ .

⁶³BapDada always sees that the Madhuban niwasis are a sample in front of everyone. ⁶⁴A sample is prepared first.

³⁸Aisī mūrtta vā aisē karma practical mē̃ haĩ  ?

⁶⁵AreMadhuban niwasis samples or are the samples still to be prepared?

³⁹Jaisē abhī sunnē K|kē samay muskarātī hō arthāt mahassa kartī hō , vah muskarānā kitnā hai  ?

⁶⁶They still have to be prepared. ⁶⁷When a samplehas been prepared, it is shown as an example of the goods that are being manufactured.

⁴⁰Mahsūs kartī hō , tab tō muskarātī hō  ?

⁶⁸Only when others see thesample do they make a deal.

⁴¹Tō aisē hī her|har rōj apnē karma key|kī mahsūstā va caikiṅg karnē sē kōī bhī pūchhēgā tō phauran javāb dē̃gī .

⁶⁹When the sample is ready, BapDada should be able to give a signal and say that this iswhat they have to become. ⁷⁰The effort to become a sample is not difficult. ⁷¹The effort is very simple.

⁴²Abhī sōchtī hō ki hāth uṭhāvē̃ ki nahī̃ uṭhāvē̃  ?

⁷²The simpleeffort in one word is that you must always keep the symbol of the Father in front of you.

⁴³Phalak sē hāth kyō̃ nahī̃ uṭhātī hō  ?

⁷³The effort of one word isvery easy, is it not?

⁴⁴Saṅkōch bhī kyō̃ hōtā hai  ? ⁴⁵- kāraṇ  ?

⁷⁴If the symbol is constantly in front of you, the effort becomes very easy.

⁴⁶Tō aisē hī apnī sampūrṇ stage kō svarūp mē̃ lāō .

⁷⁵When the effort issimple, you will become a sample. ⁷⁶How many engines do the Madhuban niwasis have?

⁴⁷Sirph vāṇī mē̃ nahī̃ .

⁷⁷(Someone replied: Four).

⁴⁸Lēkin svarūp mē̃ .

⁷⁸Then you should reach yourdestination within a second.

⁴⁹Jō kōī bhī āp lōgō̃ K|kē sāmnē āyē tō jaisē ki āp K|kē jaṛ chitra kē āgē jātē hī un kō mahān samajhtē apnē kō pāpī aur nīch sahaj hī samajh lētē haĩ arthāt-ēk second mē̃ apnā sākṣhātkār kar lētē haĩ .

⁷⁹You accept that the Madhuban niwasis have received the benefit of the easiest effort andthe golden chance, do you not? ⁸⁰You are clever in knowing and accepting this. ⁸¹You are clever in speaking anyway.But, why is it taking time to be accepted by everyone? ⁸²The more you are accepted and respected here, the moreworship­worthy you will be there.

⁵⁰Mūrti kahtī tō nahī̃ hai ki tum nīch hō . ⁵¹Lēkin svayã hī sākṣhātkār kartē haĩ .

⁸³If those who see your actions do not consider you to be elevated, then how couldthe worshippers accept you as being elevated and become your worshippers?

⁵²Aisē hī āp lōgō̃ K|kē sāmnē kōī bhī āyē tō aisē hī anubhav karē ki yah kyā haĩ aur maĩ kyā hū̃ .

⁸⁴The more worthy you are of respect, themore worthy you will be of worship. ⁸⁵Those who see the worship­ worthy ones become happy on seeing them.

⁵³Yah stage ānī tō hai nā  ? ⁵⁴Vō kab āyēgī  ?

⁸⁶Now,is it you who have to become this, or do you simply have to become happy on seeing them?

⁵⁵Jab ki gyān kā course samāpt hō , revise course chal rahā hai tō sirph theory mē̃ revise hō rahā hai yā practical mē̃  ?

⁸⁷To the extent that youplay the music, (saaz­yukt) to that extent, you have to be those who understand the full significance of it (raaz­yukt).You are clever in playing music, are you not?

⁵⁶Practical mē̃ bhī course pūrā hōnā chāhiē nā  ?

⁸⁸There are so many who desire to hear music. ⁸⁹You have passed in that,have you not.

⁵⁷Vā revise jab samāpt hōgā tab practical dikhāyēṅgē  ? ⁵⁸Kyā sōchā hai  ?

⁹⁰To the extent that you are saaz­yukt (one who is musical), to that extent, become raaz­yukt (one whounderstands the significance of everything).

⁵⁹Kyā iskē liē samay kā intjār kar rahī hō  ?

⁹¹Those who are raaz­yukt have every action filled with significance.

⁶⁰Samay āyēgā tō sabhī ṭhīk hō jāyēgā  ? ⁶¹Kyā aisā samajhtī hō  ?

⁹²Youhave to remain well­balanced in being raaz­yukt and saaz­yukt.

⁶²Yah class kabhī kiyā hai  ?

⁹³Madhuban niwasis are the most lucky stars.

⁶³Apnē purūṣhārth kō tīvr karnē kē liē apnī śhakti anusār kabhī plānsa banātī hō yā banā banāyā plan milēgā tō chalē̃gī  ?

⁹⁴To theextent that you are lucky, to the same extent, you have to be loved by everyone. ⁹⁵Don't just be content with your luck. ⁹⁶Luck is recognised by how much someone is loved.

⁶⁴Bāpdādā tō yahī dēkhtē haĩ ki jō madhuban nivāsī haĩ vah sabhī K|kē sāmnē sample haĩ .

⁹⁷Those who are lucky will definitely be loved by everyone.Now, whilst seeing everything and doing everything, you have to perform the task of giving love to everyone.

⁶⁵Sample pahlē taiyār kiyā jātā hai nā  ?

⁹⁸Youhave passed the stage of giving and receiving knowledge.

⁶⁶Madhuban nivāsī sample haĩ yā phir sample ab taiyār huā hai  ?

⁹⁹Now exchange love. ¹⁰⁰Whoever comes in front of you or inconnection with you, just give and receive love.

⁶⁷Sample taiyār hōtā hai tō uskī taraph iśhārā kar batāyā jātā hai ki aisā māl taiyār hō rahā hai .

¹⁰¹This is known as being loved by love. ¹⁰²Knowledge does not have tobe donated to Brahmins; that will be donated to those who do not have knowledge.

⁶⁸Tabhī phir uskō dēkh dūsrē lōg saudā kartē haĩ .

¹⁰³So, in the Brahmin family, be thegreat donors of this donation.

⁶⁹Pahlē sample taiyār hōnē sē bāpdādā aisā iśhārā dē dikhāvē̃ ki aisā bannā hai .

¹⁰⁴It is remembered that when you give a donation, the omens are removed.

⁷⁰Sample bannē kē liē kōī muśhkil purūṣhārth nahī̃ hai .

¹⁰⁵When yougive this donation, all the weaknesses that remain, all those bad omens, will be removed.

⁷¹Bahut simple purūṣhārth hai .

¹⁰⁶Do you understand?

⁷²Simple purūṣhārth ēk śhabda mē̃ yahī huā ki sāth mē̃ bāp kā symbol ( S y m b o l ) sāmnē rakhō .

¹⁰⁷Now,we shall see who becomes the great donors in giving this donation. ¹⁰⁸Love is not just in words, but it is also inthoughts.

⁷³Ēk śhabda kā purūṣhārth tō bahut huā nā  ?

¹⁰⁹You should not have anything except love for anyone.

⁷⁴Agar sadā symbol sāmnē hō tō purūṣhārth mē̃ simple hō jāē .

¹¹⁰When you have love for everyone, then theresponse of love is co­operation and the result of co­operation is success.

⁷⁵Purūṣhārth simple hōnē sē sample ban jāyēṅgē . ⁷⁶Madhuban nivāsiyō̃ kō kitnē engine lagē huē haĩ  ?

¹¹¹Where there is everyone's co­operation,there will easily be success, and so all of you will become the embodiment of success.

⁷⁷ ( kisī nē kahā chār ) .

¹¹²Now, we shall see this result.

⁷⁸Phir tō second mē̃ pahuñchnā chāhiē .

¹¹³Blessing: In order to be an image that grants blessings, may you be one who holds the urn filled with good wishes.With the urn of nectar filled with good wishes, make yourself so complete that you are able to play the part of beingone who grants blessings. ¹¹⁴Because, souls now do not have the power to listen or the courage to move along. ¹¹⁵Theyare simply thirsty to receive something. ¹¹⁶Many such souls are wandering in the world, and you have to give them legsto walk with, that is, you have to give them courage.

⁷⁹Sabhī sē sahaj purūṣhārth kā lābh vā golden cônsa madhuban nivāsiyō̃ kō milā huā hai .

¹¹⁷This is why you must become an image that grants blessings toeveryone, that is, be one who has the urn of nectar and who gives lectures as showers of blessings.

⁸⁰Yah bhī māntī hō , mānnē mē̃ , jānnē mē̃ bhī hōśhiyār hō aur bōlnē mē̃ tō hō hī hōśhiyār .

¹¹⁸Give everyone blessings through your thoughts and words.Slogan: To uplift even those who defame you is the task of a gyani soul.

⁸¹Bākī mānnē yōgya bannē mē̃ dērī kyō̃  ?

¹¹⁹* * * O M S H A N T I * * *

⁸²Jitnā mānanīy yōgya banē̃gē utnā hī vahā̃ pūjanīy yōgya banē̃gē .

¹²⁰Valuable points for inculcation from classes conducted in Madhuban Contentment and satisfaction.

⁸³Yahā̃ āpkē karma kō dēkhnē vālē agar śhrēṣhṭh nahī̃ māntē hō̃ , tō pūjnē vālē bhī śhrēṣhṭh mānkar pujārī kaisē banē̃gē  ?

¹²¹Baba says: Stay in dead silence and become the embodiment of satisfaction. ¹²²Remain content in every aspect andmake others content also. ¹²³What is the difference between contentment and satisfaction?

⁸⁴Jitnā mānanīy utnā pūjanīy kā hisāb hai .

¹²⁴Those who are satisfied donot feel a lack of anything.

⁸⁵Jō pūjanīy banē̃gē unkō dēkh harṣhit hōtē haĩ .

¹²⁵To remain contented is a virtue. ¹²⁶To remain satisfied means to become complete.

⁸⁶Ab bannā hai vā sirph dēkhkar harṣhit hōnā hai  ?

¹²⁷Youcan only become complete with virtues when you develop the habit of staying in dead silence.

⁸⁷Jitnā sāj-yukta hō utnā hī rāzyukt banō .

¹²⁸One is to remain quietand the other is to go into deep silence.

⁸⁸Sāz bajānē mē̃ hōśhiyār hō nā  ?

¹²⁹The third is go into dead silence.

⁸⁹Sāj sunnē K|kē ichchhuk bhī kitnē hōṅgē  ! ⁹⁰Ismē̃ tō pās|pass hō nā  ?

¹³⁰To go into silence means to quieten thesound; to control the organs of the mind.

⁹¹Jitnā sāz-yukta utnā rāzyukt banō .

¹³¹If the organs of the mind are not under control, you cannot experiencepeace.

⁹²Rāzyukt jō hōtā hai unkē her|har kadam mē̃ rāz bharā huā hōtā hai .

¹³²Then, against your conscious wish, your actions become wrong, because your physical organs are not underyour control.

⁹³Aisē rāz-yukta vā sāz-yukta dōnō̃ kā balance ṭhīk rakhnā hai .

¹³³The mind and the physical organs have a deep connection with one another.

⁹⁴Madhuban nivāsī most lucky stars haĩ .

¹³⁴We can only go into deadsilence when we do not see anything with these eyes.

⁹⁵Jitnā lucky hō utnā sarv K|kē lovely bhī banō . ⁹⁶Sirph lakka mē̃ khuśh na hōnā .

¹³⁵Others should also feel that although this one's eyes are open,he is not seeing anything, his ears are open but he is not listening to anything.

⁹⁷Lucky key|kī parakh lovely sē hōtī hai . ⁹⁸Jō lucky hōgā vah sarv kā lovely zarūr hōgā .

¹³⁶If we have the desire to see, listen andspeak of other things, then we won't enjoy listening to what Baba is saying. ¹³⁷Then we get bored.

⁹⁹Abhī dēkhtē aur chaltē , sarv kō snēh dēnē va karnē kā kārya karnā hai .

¹³⁸There are somechildren who never get tired of listening to knowledge from morning to night, of listening to the sweet things thatBaba says.

¹⁰⁰Gyān dēnā aur lēnā yah stage tō pās|pass key|kī .

¹³⁹They have the desire to experience what Baba tells them.

¹⁰¹Abhī snēh key|kī lēn-dēn karō .

¹⁴⁰I have to maintain soul consciousness andbecome an embodiment of bliss.

¹⁰²Jō bhī sāmnē āyē , sambandh mē̃ āyē tō snēh dēnā aur lēnā hai . ¹⁰³Iskō kahā jātā hai sarv K|kē snēhī va lovely .

¹⁴¹When there is the understanding that I, the soul, am the truth, the living being, andthat the other things are false, then I can become an embodiment of bliss.

¹⁰⁴Gyān kā dān brāhmaṇ kō tō nahī̃ karnā hai , vah tō ajñāniyō̃ kō karē̃gē .

¹⁴²This is why Baba says that you rememberthe One who does not enter rebirth.

¹⁰⁵Brāhmaṇ parivār mē̃ phir is dān K|kē mahādānī banō .

¹⁴³Only the one Father is eternal and He never comes into the cycle, yet He givesyou the knowledge of the cycle.

¹⁰⁶Jaisē gāyan hai ‘ nā dē dān tō chhūṭē grahaṇ ’ .

¹⁴⁴Understand this clearly, have yoga and then the organs of the mind will becomepeaceful.

¹⁰⁷Jō bhī kamajōriyā̃ rahī huī haĩ vah sabhī prakār K|kē grahaṇ is mahādān sē chhūṭ jāyēṅgē .

¹⁴⁵Then there isn't fluctuation of sometimes being peaceful and sometimes being peaceless.

¹⁰⁸Samjhā  ? ¹⁰⁹Abhī dēkhē̃gē is dān mē̃ kaun-kaun mahādānī bantē haĩ .

¹⁴⁶The soul withinhas this experience. ¹⁴⁷There are three reasons for peacelessness.

¹¹⁰Snēh sirph vāṇī kā nahī̃ hōtā hai lēkin saṅkalp mē̃ bhī kiskē prati snēh K|kē sivāy aur kōī utpatti na hō .

¹⁴⁸Firstly, we became body conscious, secondly, webecame separated from Baba and thirdly, the vices attacked us. ¹⁴⁹The main reason is body consciousness.

¹¹¹Jab sabhī kē prati snēh hō jātā hai tō snēh kā risapônsa sahyōg hōtā hai .

¹⁵⁰Then youbecame distant from Baba, and you started to search for Him on the path of bhakti, and you became atheists.

¹¹²Aur sahyōg key|kī result saphaltā hōtī hai .

¹⁵¹Youbecame bhagats with blind faith.

¹¹³Jahā̃ sarv kā sahyōg hōgā tō vahā̃ saphaltā sahaj hōgī .

¹⁵²The vices attacked you through which you experienced a lot of sorrow.

¹¹⁴Tō sabhī saphaltā mūrtta ban jāyēṅgē .

¹⁵³Manybecome very depressed as they continue to move along and they become unhappy.

¹¹⁵Ab yah result dēkhē̃gē .

¹⁵⁴What is the reason for this?

¹¹⁶Achchhā . ¹¹⁷Is murlī K|kē viśhēṣh tathya

¹⁵⁵Thesorrow that has been inside for a long period has not yet finished.

¹¹⁸1 . mahān ātmā vah jiskā her|har saṅkalp , her|har karma mahān hō .

¹⁵⁶In fact, knowledge is such, the understanding issuch, that it finishes all the sorrow within.

¹¹⁹Ēk saṅkalp bhī sādhāraṇ va vyarth na hō , kōī bhī karma sādhāraṇ va bagair arth|earth na hō tō check karō ki in karmēndriyō̃ dvārā jō bhī karma huā , vah arth|earth sahit huā , samay kō saphal kārya mē̃ lagāyā  ?

¹⁵⁷But for this, firstly, you need a stage of soul consciousness, and secondly,whilst celebrating a meeting with Baba, you have to draw the power of all relationships from Him. ¹⁵⁸That powerfinishes the sorrow. ¹⁵⁹You receive limitless happiness from the relationships with Baba. ¹⁶⁰Thirdly, I have to conquersinful actions and become vikarmajeet (the conqueror of sinful actions).

¹²⁰Mahān ātmāō̃ kā her|har karma charitra K|kē rūp mē̃ gāyan hōtā hai .

¹⁶¹I have to be courageous. ¹⁶²I must never bedefeated. ¹⁶³The relationship and the power of remembrance make me into a conqueror of sinful action.

¹²¹2 . jaisē āp K|kē jaṛ chitrō̃ kē āgē jākar khud hī jhuk jātē haĩ .

¹⁶⁴Because ofthis, you can never forget supersensuous happiness and the happiness experienced by conquering the physical organs.However, the sorrow is forgotten.

¹²²Apnē kō nīch aur mūrtti kō mahān samajhtē haĩ . ¹²³Mūrtti kahtī tō nahī̃ ki tum nīch hō .

¹⁶⁵So, each one should check within to see whether the sorrow has finished or not.Has all trace of sorrow finished?

¹²⁴Lēkin svayã hī apnā sākṣhātkār kartē haĩ .

¹⁶⁶Do I constantly consider myself to be a carefree emperor of the land that is freefrom sorrow?

¹²⁵Aisē hī āp lōgō̃ K|kē sāmnē kōī bhī āyē tō aisā anubhav karē ki yah kyā haĩ aur ham kyā haĩ  ?

¹⁶⁷By staying in the land free from sorrow, it is as though I am an emperor. ¹⁶⁸Our residence is where thereis no sorrow and no pain.

¹²⁶3 . sample taiyār hōnē par hī iśhārā kar batāyā jātā hai ki aisā māl taiyār hō rahā hai .

¹⁶⁹By considering ourselves to be the residents of that place, we are not dependent.Dependency makes us unhappy. ¹⁷⁰The soul has a desire to remain free.

¹²⁷Phir uskō dēkh dūsrē lōg saudā kartē haĩ .

¹⁷¹Really and truly, the soul becomes satisfiedwhen all its desires are fulfilled.

¹²⁸Sample bannē K|kē liyē sadā bāp kā symbol sāmnē rakhō .

¹⁷²The desire of the soul is to become free. ¹⁷³Achcha. ¹⁷⁴* * * O M S H A N T I * * *