Avyakt murli for Saturday 18 January 1975 - 2

⁰> ¹18-01-75 ओम शान्ति अव्यक्त बापदादामधुबन

⁰> > 21/08/95 Om Shanti Avyakt BapDada Madhuban 18/01/75

²मधुबन रूपी परिवर्तन भूमि पर पवित्रता का वरदान देने वाले शिव बाबा सेवा-केन्द्रों से आये हुए वत्सों से बोले –

¹Promise for Transformation ²How do you praise Madhuban? ³You call it the land of transformation.

³मधुबन की क्या महिमा करते हो? ⁴कहते हो कि यह परिवर्तन भूमि है।

⁴All of you have come to the land oftransformation, the land of blessings.

⁵आप सभी परिवर्तन भूमि या वरदान भूमि में आये हुए हो।

⁵Do you experience blessings in yourself and in others?

⁶स्वयं में व अन्य में वरदान का अनुभव करते हो? ⁷यहाँ आना अर्थात् वरदान पाना,परिवर्तन करना।

⁶To come here means toreceive blessings and to bring about transformation.

⁸अब क्या परिवर्तन करना है?

⁷What do you have to transform now?

⁹जो विशेष कमजोरी व विशेष संस्कार समय-प्रतिसम य विघ्न रूप बनता है, ऐसा संस्कार व ऐसी कमजोरी यहाँ परिवर्तन करके जाना है।

⁸Before you leave here,you have to transform whatever weaknesses and particular sanskars that, from time to time, become obstacles.

¹⁰तभी कहेंगे कि स्वयं में परिवर्तन लाया।

⁹Onlythen would it be said that you brought about transformation.

¹¹विशेष उमंग, उत्साह और लगन से यहाँ तक पहुँचते हो तो यहाँ मधुबन में अपनी लगन को ऐसी अग्नि का रूप बनाओ कि जिस अग्नि में सर्व व्यर्थ संकल्प, सर्व कमजोरियाँ व सब रहे हुए पुराने संस्कार भस्म हो जाएँ।

¹⁰You arrive here with special zeal, enthusiasm and deeplove, and so let the fire of your love become so intense here in Madhuban that all waste thoughts, weaknesses and allyour old remaining sanskars are completely burnt in this fire.

¹²मधुबन को कहा जाता है - अश्वमेघ रूद्र-ज्ञान महायज्ञ। ¹³यज्ञ में क्या किया जाता है?

¹¹Madhuban is called the great sacrificial fire (maha yagya) of the knowledge of Rudra in which the horse is sacrificed.What does one do in a sacrificial fire?

¹⁴स्वाहा किया जाता है।

¹²There is the sacrifice of everything.

¹⁵आप बच्चे भी अमृत वेले उठ रोज यज्ञ रचते हो लगन की अग्नि का। ¹⁶जिस लगन रूपी अग्नि में अपनी कमज़ोरी स्वाहा करते हो।

¹³When you children wake up at amrit velaevery day, you create a sacrificial fire of love in which you sacrifice your weaknesses.

¹⁷लेकिन यह महायज्ञ है।

¹⁴However, this is the greatyagya.

¹⁸मधुबन में आना माना महायज्ञ में आना।

¹⁵To come to Madhuban means to come to the great yagya.

¹⁹मधुबन को क्यों महायज्ञ कहा है?

¹⁶Why is Madhuban called the great yagya?

²⁰क्योंकि यहाँ अनेक आत्माओं की लगन की अग्नि का समूह है। ²¹तो इसका लाभ उठाना चाहिए न।

¹⁷Becausehere, there is the fire of the love of many souls at the same time, and so you should take benefit from it.

²²जैसे कई बार स्वतः प्रतिज्ञा करते हो, संकल्प लेते हो, वैसे ही मधुबन में आप भी ऐसी प्रतिज्ञा करते हो, संकल्प लेते हो?

¹⁸Just as yousometimes make a promise to yourself and you also have a thought, in the same way, do you make a promise toyourself in Madhuban?

²³क्या समझते हो?

¹⁹What do you think?

²⁴क्या ऐसी आहुति डालते हो जो आगे के लिए समाप्त हो जाये?

²⁰Do you put such sacrificial offerings into the fire that they finishcompletely for the future?

²⁵महायज्ञ में महा आहुति डालनी चाहिए। ²⁶साधारण आहुति नहीं।

²¹You should put the greatest sacrificial offerings, and not ordinary offerings, into the greatyagya.

²⁷अनेक आत्माओं के लगन की अग्नि की सामूहिक आहुति डाली है?

²²Have you sacrificed the offerings into the fire of love of many souls all together?

²⁸यहाँ से जाते हो, डाल कर जाते हो या अब वापिस ली है या सोचते हो कि किस प्रकार के तिल व जौ डालें?

²³As you are returning fromhere, have you put in the sacrificial offerings or are you taking them back with you? ²⁴Or, are you wondering whichsesame seeds and which grains to offer?

²⁹यह चेक (जाँच) करते हो कि जितनी बार महायज्ञ में आते हो तो महायज्ञ में आहुति डालते हो।

²⁵Do you check every time you come to the great yagya whether you have putany offerings in or not?

³⁰सम्पूर्ण समर्पण हुए हो या वापिस ले जाते हो?

²⁶Have you surrendered them completely or are you going to take them back with you?

³¹आहुति सम्पूर्ण समर्पण हो जाती है या रह जाती है?

²⁷Are the offerings sacrificedcompletely or do they still remain?

³²क्या ऐसा तो नहीं सोचते कि यह पुरानी दुनिया में काम आयेगी?

²⁸You don't still think that they will be useful in the old world, do you?

³³ऐसा होता है, कमज़ोर आदमी हाथ खींच लेते हैं।

²⁹It happensthat if a person is weak he would pull his hand back.

³⁴अगर आहुति डालने वाले कमज़ोर हों तो सेक (ताओ) होने के कारण, आधी आहुति बाहर,आधी अन्दर रह जाती है।

³⁰If the person sacrificing something is weak, then because of theheat, half of what is being sacrificed would fall into the fire and half spills outside the fire.

³⁵यहाँ भी सोचते हैं कि करें या न करें?

³¹Here also, you wonderwhether you should do it or not.

³⁶होगा या नहीं होगा;कर सकेंगे या नहीं कर सकेंगे?

³²"Will it be possible or not? ³³Will I be able to do this or not?"

³⁷तो बुद्धि रूपी हाथ आगे-पीछे करते रहते हो।

³⁴You keep moving thehand of your intellect backwards and forwards.

³⁸इसलिए सम्पूर्ण स्वाहा नहीं होते हो; किनारा रह जाता है,बिखर जाता है।

³⁵This is why you can't make the complete sacrifice; some things stillremain and the offerings spill.

³⁹जब सम्पूर्ण स्वाहा नहीं तो सम्पूर्ण सफल नहीं होता।

³⁶When there isn't the total sacrifice, there isn't complete success.

⁴⁰सोचते ज्यादा हो, करते कम हो। ⁴¹तो फल भी कम मिलेगा।

³⁷Then you think a lot,but do very little, and so you receive less fruit.

⁴²पहले हिम्मत कम है,संकल्प पॉवरफुल नहीं है,तो कर्म में बल भी नहीं होगा और इसीलिए फल भी कम ही होगा।

³⁸At first, when you have little courage and your thought isn't powerful,there isn't that power in the actions you perform and therefore, there is very little fruit received.

⁴³फिर क्या करते हो?

³⁹What do you dothen?

⁴⁴आधा यहाँ आधा वहाँ बिखेर देते हो।

⁴⁰You spill half here and half somewhere else.

⁴⁵तो सफलता नहीं हुई न!

⁴¹So that doesn't bring any success, does it?

⁴⁶अभी आप सब को रिजल्ट क्या हुई?

⁴²What is the result ofall of you?

⁴⁷सफलता हुई?

⁴³Were you successful?

⁴⁸यज्ञ में सम्पूर्ण आहुति रही या बिखर गई।

⁴⁴Were you able to make the complete sacrifice or did it spill out?

⁴⁹आप सबकी अब की रिजल्ट बिखरना - माना रह गया है।

⁴⁵For it to spillmeans these things still remain.

⁵⁰अभी तो जो सोचना है वह प्रैक्टिकल में भर करके जाना है कि आज से यह कमज़ोरी फिर नहीं आयेगी।

⁴⁶Now, whatever you have thought about, you have to bring that about in yourselfpractically so that, as from today, the weakness will not emerge again.

⁵¹सम्पूर्ण समर्पण करने का साहस है या कम है?

⁴⁷Do you have the courage to sacrifice themcompletely or are you lacking this?

⁵²विनाश न हुआ तो?

⁴⁸"What if destruction doesn't take place?

⁵³स्वर्ग न आया फिर? ⁵⁴पहुँचेंगे या नहीं?

⁴⁹If heaven doesn't come, will I reachthere or not?

⁵⁵फिर लोग क्या कहेंगे?

⁵⁰What will people say?"

⁵⁶ऐसे होशियार नहीं बनना।

⁵¹Do not be clever in this way.

⁵⁷सब की यही हालत है!

⁵²This is the condition of everyone.

⁵⁸सहज हाथ आगे बढ़ाते हैं। ⁵⁹सेक आता है तो हाथ खींच लेते हो।

⁵³You put yourhand forward very easily, but when you feel the heat, you pull it back.

⁶⁰हिम्मत आती है,थोड़ा-सा विघ्न आता है तो कदम पीछे चल पड़ते हैं।

⁵⁴You have the courage but when the slightestobstacle comes, you step backwards.

⁶¹ऐसों की गति क्या होगी?

⁵⁵What would become of such souls?

⁶²गति-सद्गति को भी तो जानते हो न?

⁵⁶You know about liberation and salvation,do you not?

⁶³नॉलेजफुल होते हुए अगर कोई न करे तो क्या कहेंगे?

⁵⁷If someone doesn't do this even whilst being knowledge­full, what would you say to this?

⁶⁴इनको वापिस लिया तो क्या गति होगी?

⁵⁸If you take somethingback, what would become of you?

⁶⁵जान-बूझ करके भी अगर न करे तो क्या कहेंगे?

⁵⁹What would you say if someone deliberately doesn't do this?

⁶⁶लाईट रूप और माईट रूप होते हुए भी क्यों नहीं कर पाते हो?

⁶⁰Even whilst beingthe form of light and might, why are they not able to do this? ⁶¹What is the reason for this?

⁶⁷कारण क्या है?

⁶²OK, you have theknowledge intellectually; you also have the understanding of it; you know it, but you don't know how to put theknowledge into a practical form and merge it within yourself. ⁶³You have the food and you also eat it, but it is onething to eat it and another thing to digest it. ⁶⁴You do not merge this within yourself; you can't digest it and so youdon't get its juice and you don't receive any energy. ⁶⁵If you just taste something with your tongue, you won't be ableto create juice, and so you won't receive any energy.

⁶⁸नॉलेज तुम्हारी बुद्धि तक है;समझ तक है।

⁶⁶Only when you merge it within yourself can you become anembodiment of power.

⁶⁹ठीक है - जानते हो, लेकिन नॉलेज को प्रैक्टिकल में लाना और समाना नहीं आता है।

⁶⁷If you don't merge it within yourself, you have only tasted it with your tongue, whereas whenyou merge it, you receive power.

⁷⁰भोजन है, खाते भी हैं। ⁷¹परन्तु खाना अलग बात है, खा कर हजम करना अलग बात है।

⁶⁸You experienced the sweetness by listening, you understood it; you understood itbut didn't merge it and you didn't put it into a practical form.

⁷²समाते नहीं हो,हजम नहीं होता,रस नहीं बनता और शक्ति नहीं मिलती।

⁶⁹Only when it is revealed through your dharna and whenyou have created sanskars with it will the practical form of success be visible.

⁷³जीभ तक खा लिया तो रस नहीं बनेगा,शक्ति नहीं मिलती।

⁷⁰What does it mean to be knowledge­full? ⁷¹To be knowledge­full means that every physical organ should be full of knowledge.

⁷⁴समाने के बाद ही शक्ति का स्वरूप बनता है।

⁷²You should know whatyou have to do and what you mustn't do.

⁷⁵समाया नहीं तो जीभ-रस है।

⁷³Will there then be any question of being deceived?

⁷⁶समाया तो शक्ति है।

⁷⁴Your eyes and attitudewill not be deceived then.

⁷⁷सुनने का रस आया, समझ में आया, समझा किन्तु समाया नहीं, प्रैक्टिकल में नहीं लाया।

⁷⁵When the soul becomes enlightened with knowledge, all knowledge becomes merged in allthe physical organs.

⁷⁸जितना धारणा में आता है, संस्कार बन जाता है तब ही प्रैक्टिकल सफलता का स्वरूप दिखाई पड़ता है।

⁷⁶Just as you are filled with energy by eating food and you are able to work on the basis of thatenergy, so you now have to merge knowledge into yourself. ⁷⁷Make every physical organ knowledge­full.

⁷⁹नॉलेजफुल का अर्थ क्या है?

⁷⁸You come here every year and you say that you will now do this.

⁸⁰नॉलेजफुल का अर्थ है हरेक कर्मेन्द्रियों में नॉलेज समा जाए।

⁷⁹You return from here having made a promise.When will you fulfil this promise? ⁸⁰What is the reason?

⁸¹क्या करना है और क्या नहीं?

⁸¹Why is there a difference in what you think and what youdo?

⁸²तो धोखा खाने की बात रहेगी?

⁸²What is the reason for this?

⁸³ऑखे और वृत्ति धोखा नहीं खायेंगी जब आत्मा में नॉलेज आ जाती है तो सर्व इन्द्रियों में नॉलेज समा जाती है।

⁸³You think of doing something completely, but you are only able to do it by halfःwhat is the reason for this difference? ⁸⁴You create many plans, you have a lot of enthusiasm and you make a promisewith full understanding.

⁸⁴जैसे भोजन से शक्ति भर जाती है तो शक्ति के आधार से काम होता है।

⁸⁵All types of situations will come, but there is a difference between the understanding and thepractical.

⁸⁵अभी नॉलेज को समाना है।

⁸⁶What is the reason for this?

⁸⁶हरेक कर्मेन्द्रियों को नॉलेजफुल बनाओ।

⁸⁷If you go from here having sacrificed all your sanskars, then where do they allemerge from?

⁸⁷हर वर्ष आते हो, कहते हो कि अभी करूंगा।

⁸⁸Why do they return if you have sacrificed them?

⁸⁸वायदा करके जाते हो।

⁸⁹What is the reason for body consciousness andcarelessness to return? ⁹⁰The reason is that, just as after sowing seeds, you look after them carefully, so you go fromhere with the thought of sacrificing them, but together with the thought, you need to take care of it, and you don't takethe care that you should. ⁹¹According to the time, you need to take the necessary care of it, but you sow the seed andthen become careless. ⁹²You thinkः Now that you have given it to Baba, Baba has to look after it, that it is Baba's dutynow.

⁸⁹अभी कब पूरा होगा?

⁹³You do not sustain it.

⁹⁰क्या कारण है?

⁹⁴You need to pay attention to your thoughts and words.

⁹¹जो तुम सोचते हो और जो कर्म करते हो, उसमें अन्तर क्यों? ⁹²कारण क्या?

⁹⁵Just as after sowing a seed, youwater it so that it ripens, and you have to water it every day, in the same way, you have to revise the seed of yourthought.

⁹³सोचते हो फुल करने की बात, और होती है आधी -इतना अन्तर पड़ने का कारण क्या है?

⁹⁶You lack this and then you become free from any concern; you leave it up to Baba. ⁹⁷What would you callthose who are not concerned? ⁹⁸They become those who love rest and comfort.

⁹⁴प्लान भी खूब रचते हो, उमंग भी खूब लाते हो और समझ कर वायदा करते हो।

⁹⁹You should not be those who havesanskars of loving rest and comfort, but those whose thoughts are filled with concern.

⁹⁵सब बातें आयेंगी ही, लेकिन प्रैक्टिकल और समझ में अन्तर आ जाता है - इसका कारण क्या है?

¹⁰⁰There should be concern foreach and every sanskar. ¹⁰¹The stain of something missing in even one aspect of your effort is visible as a very big stain.

⁹⁶संस्कारों की आहुति करके जाते हो, फिर सब कहाँ से आया?

¹⁰²Then there is always the thought that even one small stain will reduce your value.

⁹⁷स्वाहा करके जाते हो फिर क्यों आता है?

¹⁰³Your thoughts should be in theform of concern.

⁹⁸देह-अभिमान,अलबेलापन वापिस क्यों लौट आता है,कारण क्या है?

¹⁰⁴If they are not this, then there is carelessness. ¹⁰⁵You say something, but you don't do it.

⁹⁹कारण है कि संकल्प करके जाते हो स्वाहा करने का,लेकिन संकल्प के साथ-साथ (जैसे बीज बोते हो,बाद में सम्भाल करते हो) परन्तु इसमें जो सम्भाल चाहिए वह सम्भाल नहीं रखते हो।

¹⁰⁶At the end,you will have to put into a practical form the yukti given, but now the sanskars of rest and comfort of the deity stageare pulling you more. ¹⁰⁷The sanskars of the confluence­aged Brahmins, which are of the embodiment of renunciation,are not in an emerged form so much. ¹⁰⁸Without renunciation, you cannot create your fortune.

¹⁰⁰समय-प्रमाण उनकी आवश्यकता रखनी चाहिए, आप बीज डाल कर अलबेले हो जाते हो।

¹⁰⁹To think, "Achcha, I willdo it later. ¹¹⁰I will see about it later." are sanskars of one who loves rest and comfort.

¹⁰¹सोचते हो कि बाबा को दिया, अब बाबा जाने, यह बाबा का काम है।

¹¹¹One who says, "I will definitely do it now." are the sanskars of a Brahmin.

¹⁰²आप उसकी पालना नहीं करते हो।

¹¹²In a worldly study, those who haveconcern for their study are the ones who pass, because they are even ready to lose their sleep. ¹¹³How can those wholove rest and comfort pass? ¹¹⁴Are you still thinking about it or are you going to do it practically? ¹¹⁵You should beconcerned, you should have pure thoughts, and have the concern to become perfect, the concern to remove yourweaknesses and the concern to give practical instant fruit.

¹⁰³तो वाचा और मन्सा पर अटेन्शन चाहिए।

¹¹⁶Achcha. ¹¹⁷Personal Group meetingःJust as you know the importance of BapDada very well, do you know just as well the importance of the confluence­aged Brahmin birth and the elevated part of you, the elevated soul? ¹¹⁸Just as the Father is so great, in the same way,those souls who have a good connection and a part with the Father at every step and in every divine activity are alsojust as great. ¹¹⁹By taking every step whilst knowing this greatness very well, you automatically attain multimillions atevery step, because everything depends on your awareness.

¹⁰⁴जैसे बीज बो कर पानी डालते हो कि बीज पक्का हो जाये।

¹²⁰Does your awareness constantly remain powerful andelevated or is it sometimes great and sometimes ordinary? ¹²¹Whatever someone is, he always conducts himself whilstbeing aware of who he is. ¹²²It isn't that he is sometimes aware and sometimes unaware. ¹²³In the same way, since you arethe elevated Brahmins, since you are the most elevated souls of the world and the special actors, why does theawareness of the form of this last birth, of your position and of your occupation sometimes remain special andsometimes become ordinary?

¹⁰⁵बीज को रोज-रोज पानी देना होता है,वैसे ही संकल्प रूपी बीज को रिवाइज करना है।

¹²⁴Why is there constant fluctuation? ¹²⁵Do you know the reason for this?

¹⁰⁶उसमें कमी रह जाती है और आप निश्चिन्त हो जाते हो - आराम पसंद हो जाते हो।

¹²⁶Since youroriginal form and your birth are so elevated, why do you forget the greatness of your life and your birth?

¹⁰⁷आराम पसन्द के संस्कार नहीं,मगर चिन्तन का संकल्प होना चाहिए,एक-एक संस्कार की चिन्ता लगनी चाहिए।

¹²⁷You canonly forget when you create another form to play a temporary part. ¹²⁸Because that is not your original form, there isalways awareness and forgetfulness.

¹⁰⁸पुरूषार्थ की एक भी कमी का दाग बहुत बड़ा देखने में आता है।

¹²⁹But why do you forget here? ¹³⁰Because of body consciousness. ¹³¹Why is therebody consciousness?

¹⁰⁹फिर हमेशा ख्याल आता है कि छोटा-सा दाग मेरी वैल्यू कम कर देगा।

¹³²You have known about all these reasons for a long time, and yet, even whilst knowing this, youare not able to find a solution.

¹¹⁰चिन्तन चिन्ता के रूप में होना चाहिए।

¹³³This is because you lack power and determination.

¹¹¹वह नहीं तो अलबेलापन है। ¹¹²कहते हो, करते नहीं हो।

¹³⁴You have even known about thisfor a long time, so why are you still not able to find a solution?

¹¹³जो पीछे की युक्ति है उसे प्रैक्टिकल में लाओ, आराम-पसन्दी देवता स्टेज का संस्कार है,वह ज्यादा खींचता है।

¹³⁵Because of experiencing the same thing again andagain, transformation should be easy and for all time. ¹³⁶In a worldly way, you can tell when there has been damage and when the result hasn't been good because of it.

¹¹⁴संगमयुग के ब्राह्मण के संस्कार जो त्याग मूर्त के हैं, वह कम इमर्ज होते हैं।

¹³⁷Onceyou have been deceived, you ensure that you look after yourself. ¹³⁸You don't allow yourself to be deceived again andagain, do you?

¹¹⁵त्याग-बिना भाग्य नहीं बनता अच्छा,कर लेंगे,देखा जायेगा - यह आराम पसन्दी के संस्कार हैं।

¹³⁹What happens because of body consciousness or because of being under the influence of a particularweakness? ¹⁴⁰You have experienced this many times.

¹¹⁶‘‘ज़रूर करूंगा’’,ये ब्राह्मणपन के संस्कार हैं।

¹⁴¹If you allow yourself to be deceived even after havingexperienced this, what can one say?

¹¹⁷लौकिक पढ़ाई में जिसको चिन्ता रहती है, वह पास होता है।

¹⁴²This proves that you do not conduct yourself in the awareness of your greatness.Why do you forget your greatness?

¹¹⁸उसकी नींद फिट जाती है।

¹⁴³What is the reason for this?

¹¹⁹जो आराम-पसन्द हैं वे पास क्या होंगे?

¹⁴⁴It is because you do not seat yourself on the seat ofthe stage of a destroyer of obstacles, one who finishes all situations, and on the seat of your original stage and positionwhich BapDada has given you at the confluence age. ¹⁴⁵You get off your seat and come down again and again. ¹⁴⁶Bybeing seated on the seat, you are automatically able to maintain this awareness of your stage of self­respect. ¹⁴⁷In alokik way also, when you receive the seat of an ordinary soul, your self­respect increases and you automaticallystabilise yourself in that stage of intoxication.

¹²⁰अभी सोचते हो कि प्रैक्टिकल करना है। ¹²¹चिन्ता लगनी चाहिए, शुभ चिन्तन, सम्पूर्ण बनने की चिन्ता, कमजोरी को दूर करने की चिन्ता और प्रत्यक्ष फल देने की चिन्ता।

¹⁴⁸In the same way, constantly remain on your seat and you will be ableto maintain your self­respect in your awareness. ¹⁴⁹Do you understand? ¹⁵⁰To come off the seat means, instead of having remembrance, to become forgetful.

¹²²इस मुरली के विशेष ज्ञान-बिन्दु

¹⁵¹Check that you remain on yourelevated seat.

¹²³1. मधुबन है अविनाशी रूद्र ज्ञान महायज्ञ।

¹⁵²By sitting on the seat, you are automatically able to transform your sanskars and actions.

¹²⁴इस महायज्ञ में अपनी लगन को ऐसी अग्नि बनाओ जिस अग्नि में सब व्यर्थ संकल्प,सर्व कमजोरियाँ व सब रहे हुये पुराने संस्कार बिल्कुल भस्म हो जायें।

¹⁵³Do youunderstand? ¹⁵⁴Words of weakness are not the language of Brahmin souls. ¹⁵⁵So why do you use the language of shudras? ¹⁵⁶You have the intoxication of your land and your language, do you not?

¹²⁵2. बुद्धि में नॉलेज तो है लेकिन नॉलेजफुल नहीं बने हो।

¹⁵⁷Why do you forget your own language anduse someone else's language? ¹⁵⁸So now bring about this transformation.

¹²⁶नॉलेजफुल का अर्थ है कि हर एक कर्मइन्द्रियों में नॉलेज समा जाये।

¹⁵⁹First of all, check yourself and then speak. ¹⁶⁰Set yourself on your seat and then create thoughts and perform actions.

¹²⁷तो जैसे भोजन खाने से,साथ ही समाने अर्थात् हजम करने से शरीर में शक्ति आती है वैसे ही तुम्हारी आत्मा शक्तिशाली बनती है।

¹⁶¹By sitting on this seat, you automaticallyreceive the blessing of being elevated. ¹⁶²So why do you let go of the seat that is blessed and labour instead? ¹⁶³Then afterlabouring, you become tired and you become disheartened.

¹²⁸3. जितना ज्ञान धारणा में आता है वह संस्कार बन जाता है तब ही प्रैक्टिकल सफलता का स्वरूप दिखाई पड़ता है।

¹⁶⁴Therefore, now adopt the easy method. ¹⁶⁵Do youunderstand! ¹⁶⁶Achcha. ¹⁶⁷* * * O M S H A N T I * * *