Avyakt murli for Wednesday 6 June 1973

⁰> ¹06-06-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 06/06/73 Avyakt BapDada Revised: 29/08/94

²Samāntā aur samīpatā

¹Whom is BapDada is seeing today?

³Jīvan kī|key naiyā kō pār lagānē vālē , siddha svarūp , lāīṭamāiṭ rūp dilārām bāp bōlē - ⁴Āj bāpdādā kis kō dēkh rahē haĩ  ? ⁵Jaisē bāp kē|K bhinn-bhinn karttavyō̃ kē|K kāraṇ anēk nām gāyē huē haĩ vaisē hī bachchō̃ kē|K anēk nām gāyē huē haĩ .

²Just as Baba has been remembered by many names because of His different acts, so too, the children are also remembered by many names. ³Can you tell in which form Baba is seeing you today?

⁶Āj kis rūp mē̃ dēkh rahē haĩ yah jān saktē hō  ?

⁴Can you recognise Baba's thoughts?

⁷Saṅkalp kī|key parakh kar saktē hō  ?

⁵Today, BapDada is seeing His jewels.

⁸Āj bāpdādā apnī maṇiyō̃ kō dēkh rahē haĩ . ⁹Kōī mastak maṇi haĩ , kōī galē kī|key maṇi haĩ aur kōī hr̥iday maṇi haĩ .

⁶Some are the jewels of the forehead, some are the jewels around the neck and some are the jewels of the heart.

¹⁰Tīnō̃ prakār kī|key maṇiyō̃ kō dēkh harṣhit hō rahē haĩ .

⁷Baba is happy to see the three types of jewels.

¹¹Āp sabhī bhī apnē kō maṇi samajhtē hō nā  ?

⁸All of you consider yourselves to be jewels, do you not?

¹²Yah maṇiyō̃ kā saṅgaṭhan hai .

⁹This is a gathering of the jewels.

¹³Maṇiyō̃ mē̃ śhrēṣhṭh maṇi kaun hai  ?

¹⁰Which is the most elevated jewel out of all the jewels?

¹⁴Yah bhī harēk apnē kō jān saktē haĩ ki maĩ phasṭa number kī|key maṇi hū̃ yā saikēṇḍav third number kī|key maṇi hū̃ .

¹¹Each of you can know yourself as to whether you are a jewel of the first number, the second number or the third number.

¹⁵First number kī|key viśhēṣhtā kyā hai uskō jāntē hō  ?

¹²Do you know what the speciality is of the first number jewel?

¹⁶First number hai mastak maṇi  ?

¹³The first number is the jewel on the forehead.

¹⁷Us mastak maṇi kī dō viśhēṣhatāyē̃ haĩ .

¹⁴This jewel has two specialities.

¹⁸Svayã kē|K svarūpō̃ kī|key viśhēṣhatāyē̃ tō sahaj jān saktē hō .

¹⁵You can easily know the specialities of your own form.

¹⁹Ab sirph jānnā hī nahī̃ hai balki yah dēkhō ki un viśhēṣhatāō̃ kē|K svarūp kahā̃ tak banē hō  ?

¹⁶Now, you must not simply know them, but you have to see to what extent you have become the form of those specialities.

²⁰Jinkā jō svarūp hōtā hai unkō varṇan karnā sahaj hōtā hai .

¹⁷Whatever is someone's form, he finds it easy to describe.

²¹‘ ‘ maĩ kaun hū̃  ?

¹⁸Who am I?

²²Kaisī hū̃  ?

¹⁹What am I like?

²³Vah bhī tō varṇan karnā hai .

²⁰You also have to speak of this.

²⁴Sirph dō viśhēṣhatāyē̃ pūchh rahē haĩ .

²¹Baba is simply asking you of just two specialities.

²⁵Haĩ tō bahut lēkin sirph dō hī pūchh rahē haĩ .

²²You have many specialities, but Baba is asking you of just two of these.

²⁶ ( bhinn-bhinn vichār nikalē ) mastak maṇi kī dō viśhēṣhatāyē̃ yē haĩ - ēk samāntā aur dūsrī samīpatā .

²³(Many ideas were given.) ²⁴The two specialities of the jewel of the forehead are that firstly, it is equaland secondly, it is close.

²⁷Bāpdādā kē|K samān .

²⁵Equal to BapDada.

²⁸Ismē̃ āp sabhī kī|key batāī huī bātē̃ ā jātī haĩ .

²⁶All the things of which all of you have spoken are included in this.

²⁹Bāpdādā light aur might rūp haĩ nā  ?

²⁷BapDada is the form of light and might.

³⁰Tō bāpasamān arthāt light aur might svarūp hō hī gayē .

²⁸So, to be equal to the Father means to be the form of light and might.

³¹Bāp sarv śaktivān hai tō bāp samān sarvśhaktiyā̃ sampann hō hī gayē .

²⁹Babais the Almighty Authority, and so you have become complete with all the powers, the same as the Father.

³²Bāp sadā siddhi svarūp haĩ arthāt siddhi kō prāpt haĩ hī .

³⁰Baba isconstantly the embodiment of all success, that is, He always has total success.

³³Aisē bāp-samān mastak maṇi bhī sarvasiddhi rūp haĩ .

³¹Such jewels of the forehead who areequal to the Father are also the embodiment of success.

³⁴Jō bāp kī|key mahimā hai vah sarv mahimā kē|K yōgya arthāt sarvayōgyatāō̃ kā sampann svarūp haĩ .

³²You are worthy of all the praise that belongs to the Father,that is, you are the complete embodiment of all the praise of the Father.

³⁵Dūsrī bāt samīpatā .

³³Secondly, closeness.

³⁶Bāpdādā kē|K bhī samīp , lēkin bāpdādā kē sāth hī sarv viśhva kī|key ātmāō̃ kē|K saṅskār va svabhāv kē|K bhī samīp hō .

³⁴You are close toBapDada, but together with that, you are also close in the sanskars and nature of all the souls of the world.

³⁷Kisī bhī prakār kē|K saṅskār vālā hō lēkin bāpdādā kē|K samīp hōnē kē|K kāraṇ , parakhnē kī|key power hōnē kē|K kāraṇ , chumbak kē|K samān kitnī bhī dūr vālī ātmā kō bāpdādā kē|K samīp lānē vālē haĩ .

³⁵Becauseof being close to BapDada, because of having the power to discern, no matter what type of sanskars someone has, nomatter how far away they may be, you, like a magnet, are those who bring souls close to the Father.

³⁸Bāp kē|K guṇō̃ , bāp kē|K karttavyō̃ kē|K samīp lānē vālē haĩ .

³⁶You are thosewho bring them close to the virtues and the task of the Father.

³⁹Samīp arthāt chumbak svarūp hōgā . ⁴⁰Chumbak samān aur chumbak kē|K samīp hōnē kē|K kāraṇ sarv-śaktiyō̃ kē|K ādhār sē viśhva kē|K uddhār karnē kē nimitt bantē haĩ .

³⁷To be close means to be the form of a magnet.Because of being like a magnet and close to the Magnet, on the basis of having all powers, you become theinstruments to uplift the whole world.

⁴¹Tō samīp ātmāyē̃ viśhva kā ādhār aur viśhva kā uddhār karnē vālī haĩ - vah mastakmaṇi haĩ .

³⁸Close souls are the ones who are the support of the world and the ones whouplift the world; these are the jewels of the forehead.

⁴²Aisē mastak maṇi her|har saṅkalp mē̃ , her|har karma mē̃ , apnē kō viśhva kā ādhār aur uddhāramūrtta samajh kar her|har kadam uṭhātē haĩ arthāt abhī sē hī vah tāj takhtnaśhīn hōtē haĩ .

³⁹Such jewels of the forehead consider themselves to be an imageof upliftment and support for the world in every thought, every action and every step. ⁴⁰That is, at this time, they havethe crown and are seated on the throne.

⁴³Bhaviṣhya kā tāj aur takht is tāj aur takht kē āgē kuchh bhī nahī̃ hai .

⁴¹The crown and the throne of the future are nothing compared to the crownand throne of the present time.

⁴⁴Aisī mahān ātmāyē̃ hī aisē mahān tāj aur takht kē|K adhikārī hōtī haĩ .

⁴²Only such great souls have a right to such an elevated crown and throne.

⁴⁵Sadā tāj aur takhtadhārī ban kar chalnē vālī hōtī haĩ .

⁴³They are theones who constantly move along whilst having the crown and the throne.

⁴⁶Kabhī tāj utār dē̃ , kabhī takht chhōṛ dē̃ aisē nahī̃ , her|har samay tāj aur takhtadhārī .

⁴⁴It is not that they sometimes take off theircrown or get off the throne. ⁴⁵They have the crown and throne at all times.

⁴⁷Tō tāj aur takht kō jāntē hō na  ? ⁴⁸Viśhva kē|K mahārājan bannē sē bhī abhī kā tāj aur takht sarvaśhrēṣhṭha hai .

⁴⁶So, do you know the crown and throne?The throne and crown of the present time are even more elevated than the crown and throne of when you become theworld emperor.

⁴⁹Agar saṅgamyug kē|K rājā nahī̃ banē tō bhaviṣhya kē|K bhī nahī̃ ban saktē .

⁴⁷If you do not become the kings at the confluence age, you cannot become the kings in the future.

⁵⁰Tō aisā samajhē̃ ki yah sabhī mahārājāō̃ kī|key sabhā lagī huī hai  ?

⁴⁸So,we should think that this is a gathering of great kings.

⁵¹Bhaviṣhya takht par tō number-vār ēk baiṭh sakēgā , vahā̃ ēk kē|K bajāy dō nahī̃ baiṭh saktē .

⁴⁹Only one would be able to sit on the throne of the future,numberwise; two will not be able to sit there instead of one.

⁵²Yugal mūrtta tō ēk hī yugal hō gayā .

⁵⁰When it is the form of a couple, it is still only onecouple.

⁵³Lēkin saṅgam kā takht itnā baṛā hai jō jitnē bhī chāhē̃ baiṭh saktē haĩ .

⁵¹However, the throne of the confluence age is so big that however many want to sit on the throne, they can allsit on it.

⁵⁴Sthān hai lēkin sthiti chāhiē .

⁵²You have the place, but you need to have the stage.

⁵⁵Binā sthiti kē|K takht par sthān nahī̃ mil saktā .

⁵³Without having the stage, you cannot receive the placeon the throne.

⁵⁶Tō sabhī nē apnā-apnā sthān lē liyā hai ki abhī booking kar rahē hō  ?

⁵⁴So, have all of you taken your place, or are you still booking it?

⁵⁷Agar tājdhārī na hōṅgē tō takhtnaśhīn bhī nahī̃ ban saktē .

⁵⁵If you do not have the crown, youcannot be seated on the throne.

⁵⁸Is takht kī|key condition bahut kaṛī hai .

⁵⁶There are very strong conditions attached to this throne.

⁵⁹Hai bahut baṛā lēkin takht jitnā baṛā hai uskō utnī condition bhī baṛī hai .

⁵⁷It is a huge throne, but theconditions are as large as the size of the throne.

⁶⁰Maĩ viśhva-kalyāṇakārī hū̃ . ⁶¹Yah jimmēvārī kā tāj dhāraṇ kar liyā hai  ?

⁵⁸I am a world benefactor: have you adopted this crown of responsibility?

⁶²Her|har kārya mē̃ viśhva-kalyāṇakārī ban kārya kartē hō yā apnē hī kalyāṇ mē̃ lagē huē hō  ?

⁵⁹Do you perform every task as a worldbenefactor or are you only bringing benefit to your own self?

⁶³Jaisē pravr̥iti mārg vālē kahtē haĩ - ham tō apnī pravr̥iti mē̃ hī lagē huē haĩ vaisē āp lōg bhī apnē hī purūṣhārth kī|key pravr̥itti mē̃ tō nahī̃ mast hō .

⁶⁰Just as people on the family life say that they areengaged in looking after their own family, in the same way, you are not just engaged in looking after the household ofyour effort, are you?

⁶⁴Itnā hī jamā kartē hō jō svayã kō khilā sakō va svayã kē liē bhī bāp sē āśhīrvād yā ichchhā rakhtē hō .

⁶¹Are you accumulating enough to be able to feed yourself. ⁶²Do you still have desires and seekblessings from the Father?

⁶⁵Madad karō , himmat dō isī mē̃ hī lagē huē hō .

⁶³Are you still engaged in asking for courage and help?

⁶⁶Jō abhī tak svayã kē prati lēnē mē̃ va karnē mē̃ lagā huā hai vah viśhva kō dēnē vālā dātā kab banēgā  ?

⁶⁴When will those who are even nowengaged in receiving help just for the self become the bestowers who can give to the world?

⁶⁷Kyā ant mē̃  ?

⁶⁵Will they become this atthe end?

⁶⁸Kyā us samay high jump dē sakē̃gē  ?

⁶⁶Will you be able to take a high jump at that time?

⁶⁹Lēkin nahī̃ .

⁶⁷No.

⁷⁰Bahut samay kē|K saṅskār vālō̃ kō hī bahut samay kā rājyabhāgya prāpt hōgā .

⁶⁸Only those who have the sanskars for a long periodof time receive the fortune of the kingdom for a long period of time.

⁷¹Yah salōgan sadā yād rakhnā ki - ‘ ‘ abhī nahī̃ tō kabhī nahī̃ .

⁶⁹Always remember the slogan: If not now, thennever.

⁷²’ ’ aisē nahī̃ ant samay jab hōgā tab kar lē̃gē .

⁷⁰Do not think that you will do whatever you need to do at the end.

⁷³‘ na jab na tab lēkin ab .

⁷¹Not when, not then, but now!

⁷⁴’ tō aisē tāj va takhtadhārī bannā hai .

⁷²You have tobecome the ones with such a crown and throne.

⁷⁵Kaun-sī takhtnaśhīn  ?

⁷³Which throne?

⁷⁶Takhtnaśhīn tō apnē takht kō jāntē hō nā  ?

⁷⁴You are seated on the throne, and so you know yourthrone, do you not?

⁷⁷Bāp kē|K dil-takhtanaśhīn .

⁷⁵To be seated on Baba's heart­throne.

⁷⁸Is dil-takhta kī|key yādgār niśhānī dēkhī hai  ?

⁷⁶Have you seen the memorial of this heart­throne?

⁷⁹Dil hī takht hai .

⁷⁷Theheart is the throne.

⁸⁰Iskī yādgār niśhānī kaun-sī hai  ?

⁷⁸What is the memorial of this?

⁸¹Jahā̃ baiṭhē hō vahī yādgār hai .

⁷⁹The place you are sitting in is the memorial.

⁸²Dilvālā hai nā .

⁸⁰There is the Dilwalatemple.

⁸³Yah dilvālā hī dil lēnē aur dēnē vālō̃ kā yādgār hai .

⁸¹Dilwala is the memorial of those who give and receive the heart.

⁸⁴Dil-takhtanaśhīn kaun hō saktā hai  ?

⁸²Who can be seated on the heart­throne?

⁸⁵Jō dilārām kō dil dēnē vālā aur bāp kā dil lēnē vālā hai .

⁸³Those who give their heart to the Comforter of Hearts and who claim theFather's heart.

⁸⁶Sirph dēnā nahī̃ , jis kō lēnā aur dēnā dōnō̃ ātā hai vah hai dil-takhtanaśhīn .

⁸⁴You do not just have to give; those who know how to give and also how to win are able to be seatedon the heart­throne.

⁸⁷Bāp kā dil kaisē lē̃gē  ?

⁸⁵How will you win the Father's heart?

⁸⁸Kōī kī|key bhī dil kaisē lī jātī hai  ?

⁸⁶How can you win anyone's heart?

⁸⁹Jō unkē dil kā śhrēṣhṭh saṅkalp hō , us saṅkalp kō pūrā karnā arthāt dil lēnā .

⁸⁷Whatever is theelevated thought in someone's heart: to fulfil that thought means to win that one's heart.

⁹⁰Tō bāp kā dil lēnā arthāt viśhva-kalyāṇakārī bannā aur viśhva kē prati sarvśhaktiyō̃ kā dātā bannā .

⁸⁸To win the Father's heartmeans to become the world benefactors and bestow all powers to the whole world.

⁹¹Phir lēnā bhī ātā hai yā sirph dēkar hī khuśh hō gayē  ?

⁸⁹Do you also know how to receive,or do you become happy just in giving?

⁹²Dēnā sahaj hai vā lēnā sahaj hai  ?

⁹⁰Is it easy to give or to receive?

⁹³Kaunsā sastā saudā hai  ?

⁹¹Which is an easy bargain to make?

⁹⁴Vāstav mē̃ agar dēnā ātā hai tō lēnā automatically ā jātā hai .

⁹²In fact, ifyou know how to give, then you automatically know how to receive.

⁹⁵Dil diyā bāpdādā kō , tō jiskō dē diyā uskī dil hō gaī na  ?

⁹³Once you have given your heart to BapDada,then it belongs to the one to whom you have given it.

⁹⁶Jō chīj dē dētē haĩ tō vah chīj kiskī rahtī haĩ-āpakī yā jiskō the|dī unkī  ?

⁹⁴To whom does something that is given away belong? ⁹⁵Does itbelong to you or to the one to whom you have given it?

⁹⁷Dē tō the|dī nā  ?

⁹⁶You have given it, have you not?

⁹⁸Phir vāpis bhī lētē rahtē hō .

⁹⁷Do you then take it backagain?

⁹⁹Kuchh dil kā ṭukṛā rakhtē rahtē hō .

⁹⁸Do you still keep some pieces of your heart?

¹⁰⁰Abhī tak bhī aisā hai kyā  ?

⁹⁹Is it still like this?

¹⁰¹Dil dēnē vālē kisī aur kō dil bēch dē̃ , amānat kō kōī bēch dē , tō vah achchhā nahī̃ hōtā hai na . ¹⁰²Tō jab dil dē dī tō dil hō gaī dilā-rām kī|key .

¹⁰⁰If someone who has already given the heartthen sells it to someone else, if someone sells something that has been given in trust to him, that is not good.

¹⁰³Jō unkē dil kā saṅkalp vahī āpkē dil kā saṅkalp hōgā yā phark hōgā  ?

¹⁰¹Onceyou have given the heart, it then belongs to the Comforter of Hearts.

¹⁰⁴Dil lēnā kyā hai  ? ¹⁰⁵Jō bāp kā saṅkalp vah apnā saṅkalp . ¹⁰⁶Jab dil hī unkā hō gayā tō saṅkalp bhī ēk hī hōgā , phark nahī̃ hōgā .

¹⁰²Will the thought of your heart be the same as thethought of the other one's heart, or will there be a difference? ¹⁰³What does it mean to win someone's heart?

¹⁰⁷Tō dēnē vālē kō lēnā bhī āyēgā yā muśhkil lagēgā  ?

¹⁰⁴Whateveris the Father's thought, that should be your thought.

¹⁰⁸Agar muśhkil lagtā hai tō iskā arth|earth hai ki dil hī nahī̃ hai dil dēnē kī|key .

¹⁰⁵Since the heart belongs to Him, then the thought would be thesame; there would not be a difference.

¹⁰⁹Apnē pās|pass kōī ṭukṛā rakhā hai . ¹¹⁰Jarā bhī ṭukṛā chhipā kar na rakhnā .

¹⁰⁶Will those who know how to give their heart, know how to win, or will theyfind it difficult?

¹¹¹Jiskō dēnā va lēnā dōnō̃ hī āyē vah hōśhiyār huā nā .

¹⁰⁷If they find it difficult to give, it means they do not have a heart to give.

¹¹²Is par ēk kahānī bhī hai .

¹⁰⁸You have still kept a piecewith yourself.

¹¹³Bahut prasiddh kahānī hai . ¹¹⁴Apnī kahānī bhūl gayī hai  ?

¹⁰⁹Do not keep even a little piece secretly with yourself.

¹¹⁵Jō apnē dil kā ṭukṛā chhipā kar rakhtē haĩ uskī kahānī hai .

¹¹⁰Those who know how to give and also receiveare clever, are they not?

¹¹⁶Satyanārāyaṇ kī|key kathā hai jiskō amūlya chīz samajh kar chhipāyā vah kakhpan hō gaī .

¹¹¹There is a story about this. ¹¹²It is a very well­known story. ¹¹³You have forgotten your ownstory.

¹¹⁷Yahā̃ bhī satya bāp jō satyanārāyaṇ banānē vālā hai unsē agar jarā bhī dil kā ṭukṛā chhipā kar rakhā tō is jīvan kī|key naiyā kā kyā hall|hāl hōgā .

¹¹⁴It is a story about those who secretly kept a piece of their heart hidden away. ¹¹⁵It is the story of the trueNarayan.

¹¹⁸Kakhpan hō jāyēgā arthāt kuchh bhī prāpti nahī̃ hōgī . ¹¹⁹Hāth khālī rah jāyēgā .

¹¹⁶That which was considered very valuable was hidden, and so that became as worthless as straws.

¹²⁰Ēk paisē kī|key chōrī karnē vālē kō bhī chōr hī kahē̃gē nā  ? ¹²¹Agar kōī hajār kī|key chōrī karē aur kōī ēk paisē kī|key chōrī karē , kahē̃gē tō dōnō̃ kō chōr nā  ?

¹¹⁷Herealso, if you hide even a little piece of your heart from the true Father who makes you into the true Narayan, then whatwould be the state of the boat of your life?

¹²²Halkā chōr bār-bār chōrī kartā hai , baṛā chōr ēk hī bār kartā hai .

¹¹⁸It would become as worthless as straw, that is, you would have noattainment at all.

¹²³Tō isliyē dil kō diyā tō diyā .

¹¹⁹Your hands would remain empty.

¹²⁴Aisē dil dēnē vālē sadā mastak maṇi kē|K samān light house , might house hōtē haĩ . ¹²⁵Yahā̃ sirph light house nahī̃ bannā hai , lēkin sāth-sāth might house bhī bannā hai . ¹²⁶Aisē kō hī mastak maṇi kahā jātā hai .

¹²⁰Even if someone only steals one penny, he is still called a thief.If someone steals a thousand and another only steals a penny, both would still be called thieves.

¹²⁷Abhī batāō mastak maṇi hō  ? ¹²⁸Jaisē mastak smr̥iti kā sthān hai vaisē mastak maṇi kī|key niśhānī sadā smr̥iti svarūp hō .

¹²¹Someone who onlysteals little things steals again and again, whereas someone who steals a lot only steals once.

¹²⁹Mastak maṇi bahut achchhā śhrr̥iṅgār hōtā hai .

¹²²Therefore, once youhave given your heart, you have given it.

¹³⁰Agar mastak par maṇi camavō tō kitnā achchhā śhrr̥iṅgār hōgā  ? ¹³¹Mastak maṇi sarvaśhrēṣhṭha śhrr̥iṅgār hai .

¹²³Those who give their heart in this way are like the jewels of the forehead,constant lighthouses and might­houses.

¹³²Śhrr̥iṅgār kī taraph svataḥ hī sabhī kī|key dr̥iṣhṭi jātī hai . ¹³³Aisē mastakamaṇiyō̃ kē ūpar viśhva kē|K sarv ātmāō̃ kī|key najar arthāt ākarṣhaṇ svataḥ hī hōtī hai . ¹³⁴Aisē mastakmaṇi hō  ?

¹²⁴Here, you must not just be a lighthouse, but together with that, you must alsobecome a might­house. ¹²⁵Only such souls are called the jewels of the forehead.

¹³⁵Agar andhiyārē kē|K bīch maṇi kō rakh dō tō kyā dikhāī dēgā  ?

¹²⁶Now, tell Baba, are you the jewels of the forehead?

¹³⁶Light dēnē kā bhī kārya karēgī . ¹³⁷Tō is viśhva kī|key andhiyārī rāt mē̃ chārō̃ ōr kē|K andhkār kē|K bīch aisē mastakmaṇi kyā karttavya karē̃gī  ?

¹²⁷Just as theforehead is the place of your consciousness, in the same way, the sign of being a jewel of the forehead is to be aconstant embodiment of remembrance.

¹³⁸Mārg dikhānē kā , mañjil par pahuñchānē kā .

¹²⁸The jewel of the forehead is a very good decoration.

¹³⁹Har ēk kō lakṣhya tak pahuñchānē kā .

¹²⁹If the jewel of theforehead is sparkling, it makes such a beautiful decoration.

¹⁴⁰Tō aisē mastakmaṇi hō , yā kabhī-kabhī khud hī bhaṭak jātē hō  ?

¹³⁰The jewel of the forehead is the most elevated decoration.

¹⁴¹Jō svayã bhaṭakā hai kyā vah dūsrō̃ kō mañjil tak pahuñchā sakēgā  ?

¹³¹Everyone's vision is automatically drawn towards the decoration.

¹⁴²Aisē mastak maṇi kabhī bhī vyarth saṅkalpō̃ kē|K bhinn-bhinn prakār kē|K anēk chhōṭī-chhōṭī galiyō̃ mē̃ bhaṭakē̃gē nahī̃ .

¹³²The vision of all the souls of the world is drawn,that is, they are automatically attracted towards such jewels of the forehead.

¹⁴³Yah bhī anēk prakār kī|key galiyā̃ hai jismē̃ jānē sē mañjil sē bhaṭak jātē hō .

¹³³Are you such a jewel of the forehead?What would you be able to see if you kept a jewel in the dark?

¹⁴⁴Tō galiyō̃ mē̃ abhī ghūmtē tō nahī̃ rahtē hō  ?

¹³⁴It would also carry out the task of giving light.

¹⁴⁵Jab ēk bāp kī|key mat aur ēk hī lagan mē̃ magna hōṅgē tō kyā ēk kī|key mat par chalnē vālē ēk-ras nahī̃ hōṅgē  ?

¹³⁵So,what task will the jewel of the forehead carry out in the dark night of the world, that is, amidst the darkness of all fourdirections?

¹⁴⁶Agar ēk-ras nahī̃ haĩ tō avaśhya ēk mat mē̃ dūsrī mat mix kartē hō .

¹³⁶That of showing the path and making them reach their destination; to make each one attain his goal.

¹⁴⁷Agar ēk mat hō tō ēkras jarūr hō .

¹³⁷Areyou such jewels of the forehead or do you sometimes stumble around?

¹⁴⁸Yah purānē saṅskār bhī yadi mix kartē hō tō vah ēk kī|key mat nahī̃ .

¹³⁸Will those who themselves are stumbling beable to make others reach their destination?

¹⁴⁹Yah ātmā kī|key mat , ātmā kē|K apnē karmō̃ kē|K banē huē saṅskār haĩ , paramātma gyān dvārā banē huē saṅskār nahī̃ .

¹³⁹Such jewels of the forehead will never wander around in the alleys of themany types of wasteful thoughts.

¹⁵⁰Tō agar apnē purānē saṅskār mix hō jātē haĩ tō anēk galiyō̃ mē̃ bhaṭak jāyēṅgē , ēkras nahī̃ hōṅgē .

¹⁴⁰There are also many types of alleys, and by going into these, you move away fromyour destination.

¹⁵¹Ēk mañjil par sadā sthit nahī̃ hōṅgē .

¹⁴¹So, you are not still wandering in the alleys, are you?

¹⁵²Tō bhaṭaknā band hōnā chāhiē , na ki abhī tak bhaṭaktē rahē̃gē . ¹⁵³Māyā kē|K bhinn-bhinn ākarṣhaṇ mē̃ bhaṭaknā bhī pūrā huā .

¹⁴²When you follow the directions of the oneFather and are absorbed in the love of the one Father, then would those who only follow the directions of One nothave a constant stage?

¹⁵⁴Ab phir yah galiyā̃ kahā̃ sē nikālī hai vyarth saṅkalpō̃ kī|key  ? ¹⁵⁵Apnē hī svabhāv kī|key in galiyō̃ mē̃ bhaṭaknā band hōnā chāhiē .

¹⁴³If you do not have a constant stage, then you are definitely mixing the directions of someoneelse with the directions of the One.

¹⁵⁶Jaisē āp lōg seminar kartē hō tō ant mē̃ prastāv pās|pass kartē hō na  ?

¹⁴⁴If you are only following the directions of the One, you would definitely have aconstant stage.

¹⁵⁷Vaisē yah bhī prastāv pās|pass karō ki bhaṭaknā band hō .

¹⁴⁵If you mix in your old sanskars, then this is also not following the directions of One.

¹⁵⁸Yah bhī brāhmaṇō̃ kā seminar hai na . ¹⁵⁹Mēlā arthāt seminar . ¹⁶⁰Jaisē seminar sē bahut pvāiṇṭas nikāltē hō aur pās|pass karānē kā prayatna kartē hō .

¹⁴⁶Those are thedirections of the soul itself; they are the sanskars that the soul has created according to the actions it has performed;they are not the sanskars created by Godly knowledge.

¹⁶¹Vah government tō pās|pass kartī nahī̃ lēkin yah pāṇḍav government pās|pass kar lē̃gī .

¹⁴⁷So, when you mix in your old sanskars, you wander around inmany alleys and do not have a constant stage.

¹⁶²Tō āpas mē̃ milkar yah pās|pass kar dikhāō .

¹⁴⁸You do not remain stable on the one destination.

¹⁶³Sirph aisē hī hāth uṭhā lēnā tō sahaj hai . ¹⁶⁴Is aṅgulī sē kuchh nahī̃ hōtā .

¹⁴⁹So your wanderingshould now have stopped; it should not be that you are still wandering.

¹⁶⁵Yah hai dr̥iṛh saṅkalp kī|key aṅgulī . ¹⁶⁶Jab tak yah aṅgulī nahī̃ uṭhāyī tab tak pās|pass nahī̃ hō saktā .

¹⁵⁰Your wandering to the different attractions ofMaya has also now finished.

¹⁶⁷Samjhā  ? ¹⁶⁸Aisē ēk second mē̃ dr̥iṛh saṅkalp rūpī aṅgulī dēnē vālē mahāvīr aur mahāvīraniyā̃ , saṅkalp aur karma mē̃ samān rahnē vālī śhrēṣhṭh ātmāō̃ hō na  ? ¹⁶⁹Aisē sadā dil takht naśhīn aur viśhva kalyāṇkārī kē|K smr̥iti rūp , tājat - khtadhārī bachchō̃ kō yād-pyār aur namastē .

¹⁵¹So where have the alleys of wasteful thoughts emerged from? ¹⁵²You should now finishwandering around in the alleys of your own nature. ¹⁵³Just as when you hold a seminar, at the end, you present aresolution, in the same way, you must now pass this resolution that your wandering should stop. ¹⁵⁴This is also aseminar of Brahmins.

¹⁷⁰Is murlī kā sār

¹⁵⁵A meeting means a seminar.

¹⁷¹Mastak maṇi kī|key mukhya dō viśhēṣhatāyē̃ hai - ’ samāntā aur samīpatā .

¹⁵⁶You extract many points in a seminar and try to have thempassed.

¹⁷²’ samāntā arthāt bāp samān bannā arthāt bāp kī|key jō bhī yōgyatāyē̃ haĩ vah hamārī bhī hō̃ .

¹⁵⁷That Government does not pass that which this Pandav Government will pass, so all of you together shouldpass this.

¹⁷³Samīpatā arthāt bāpdādā kē|K samīp hōnā va viśhva kī|key ātmāō̃ kē|K saṅskār va svabhāv kē|K samīp hōnā .

¹⁵⁸To simply raise your hand just for the sake of it is easy. ¹⁵⁹Nothing can happen with just that (physical)finger.

¹⁷⁴Samīp hōnā mānā chumbak svarūp hōnā .

¹⁶⁰But this is the finger of determined thought.

¹⁷⁵Svayã kō tāj aur takhtadhārī banākar chalnā hai .

¹⁶¹Unless you raise this finger, you cannot pass.

¹⁷⁶Aisē nahī̃ ki kab tāj utār dē̃ , takht chhōṛ dē̃ . ¹⁷⁷Viśhva kē|K mahārājan bannē sē pahlē abhī kā tāj va takht lēnā sarvaśhrēṣhṭha hai . ¹⁷⁸Yadi saṅgamyug kē|K rājā nahī̃ tō bhaviṣhya kē|K rājā bhī nahī̃ ban saktē . ¹⁷⁹Bhaviṣhya takht par tō kēval ēk baiṭh sakēgā lēkin saṅgamyug par jitnē bhī chāhē utnē baiṭh saktē haĩ .

¹⁶²Do youunderstand? ¹⁶³To the mahavirs who give the finger of determined thought in one second; to the elevated souls who maintain equalityin their thoughts and actions; to those who are seated on the heart­throne and who are the embodiment of theawareness of being a world benefactor; to the children who have the crown and throne, love, remembrances andnamaste from BapDada. ¹⁶⁴* * * O M S H A N T I * * *