Avyakt murli for Saturday 18 January 1975 - 2

⁰> ¹18-01-75 ōm śhānti avyakt bāpadādāmadhuban

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

²Madhuban rūpī parivartan bhūmi par pavitratā kā vardān dēnē vālē śhiv bābā sēvā-kēndrō̃ sē āyē huē vatsō̃ sē bōlē –

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

³Madhuban kī|key kyā mahimā kartē hō  ? ⁴Kahtē hō ki yah parivartan bhūmi hai .

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

⁵Āp sabhī parivartan bhūmi yā vardān bhūmi mē̃ āyē huē hō .

⁵Do you experience blessings in yourself and in others?

⁶Svayã mē̃ va anya mē̃ vardān kā anubhav kartē hō  ? ⁷Yahā̃ ānā arthāt vardān pānā , parivartan karnā .

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

⁸Ab kyā parivartan karnā hai  ?

⁷What do you have to transform now?

⁹Jō viśhēṣh kamjōrī va viśhēṣh saṅskār samay-pratisam ya vighna rūp bantā hai , aisā saṅskār va aisī kamjōrī yahā̃ parivartan karkē jānā hai .

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

¹⁰Tabhī kahē̃gē ki svayã mē̃ parivartan lāyā .

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

¹¹Viśhēṣh umaṅg , utsāh aur lagan sē yahā̃ tak pahũchtē hō tō yahā̃ madhuban mē̃ apnī lagan kō aisī agni kā rūp banāō ki jis agni mē̃ sarv vyarth saṅkalp , sarv kamajōriyā̃ va sab rahē huē purānē saṅskār bhasma hō jāē̃ .

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.

¹²Madhuban kō kahā jātā hai - aśvamēgh rūdr-jñān mahāyajña . ¹³Yagya mē̃ kyā kiyā jātā hai  ?

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?

¹⁴Svāhā kiyā jātā hai .

¹²There is the sacrifice of everything.

¹⁵Āp bachchē bhī amr̥it vēlē uṭh rōj yagya rachtē hō lagan kī|key agni kā . ¹⁶Jis lagan rūpī agni mē̃ apnī kamzōrī svāhā kartē hō .

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

¹⁷Lēkin yah mahāyajña hai .

¹⁴However, this is the greatyagya.

¹⁸Madhuban mē̃ ānā mānā mahāyajña mē̃ ānā .

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

¹⁹Madhuban kō kyō̃ mahāyajña kahā hai  ?

¹⁶Why is Madhuban called the great yagya?

²⁰Kyōṅki yahā̃ anēk ātmāō̃ kī|key lagan kī|key agni kā samūh hai . ²¹Tō iskā lābh uṭhānā chāhiē na .

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

²²Jaisē kaī bār svataḥ pratigyā kartē hō , saṅkalp lētē hō , vaisē hī madhuban mē̃ āp bhī aisī pratigyā kartē hō , saṅkalp lētē hō  ?

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?

²³Kyā samajhtē hō  ?

¹⁹What do you think?

²⁴Kyā aisī āhuti ḍāltē hō jō āgē kē liē samāpt hō jāyē  ?

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

²⁵Mahāyajña mē̃ mahā āhuti ḍālnī chāhiē . ²⁶Sādhāraṇ āhuti nahī̃ .

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

²⁷Anēk ātmāō̃ kē|K lagan kī|key agni kī|key sāmūhik āhuti ḍālī hai  ?

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

²⁸Yahā̃ sē jātē hō , ḍāl kar jātē hō yā ab vāpis lī hai yā sōchtē hō ki kis prakār kē|K til va jau ḍālē̃  ?

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?

²⁹Yah check ( jāñch ) kartē hō ki jitnī bār mahāyajña mē̃ ātē hō tō mahāyajña mē̃ āhuti ḍāltē hō .

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

³⁰Sampūrṇ samarpaṇ huē hō yā vāpis lē jātē hō  ?

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

³¹Āhuti sampūrṇ samarpaṇ hō jātī hai yā rah jātī hai  ?

²⁷Are the offerings sacrificedcompletely or do they still remain?

³²Kyā aisā tō nahī̃ sōchtē ki yah purānī duniyā mē̃ kām āyēgī  ?

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

³³Aisā hōtā hai , kamzōr ādmī hāth khīñch lētē haĩ .

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

³⁴Agar āhuti ḍālnē vālē kamzōr hō̃ tō sēk|sake ( tāō ) hōnē kē|K kāraṇ , ādhī āhuti bāhar , ādhī andar rah jātī hai .

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.

³⁵Yahā̃ bhī sōchtē haĩ ki karē̃ yā na karē̃  ?

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

³⁶Hōgā yā nahī̃ hōgā  ; kar sakē̃gē yā nahī̃ kar sakē̃gē  ?

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

³⁷Tō buddhi rūpī hāth āgē-pīchhē kartē rahtē hō .

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

³⁸Isliē sampūrṇ svāhā nahī̃ hōtē hō  ; kinārā rah jātā hai , bikhar jātā hai .

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

³⁹Jab sampūrṇ svāhā nahī̃ tō sampūrṇ saphal nahī̃ hōtā .

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

⁴⁰Sōchtē jyādā hō , kartē kam hō . ⁴¹Tō phal bhī kam|cum milēgā .

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

⁴²Pahlē himmat kam|cum hai , saṅkalp powerful nahī̃ hai , tō karma mē̃ bal bhī nahī̃ hōgā aur isīliē phal bhī kam|cum hī hōgā .

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.

⁴³Phir kyā kartē hō  ?

³⁹What do you dothen?

⁴⁴Ādhā yahā̃ ādhā vahā̃ bikhēr dētē hō .

⁴⁰You spill half here and half somewhere else.

⁴⁵Tō saphaltā nahī̃ huī na  !

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

⁴⁶Abhī āp sab kō result kyā huī  ?

⁴²What is the result ofall of you?

⁴⁷Saphaltā huī  ?

⁴³Were you successful?

⁴⁸Yagya mē̃ sampūrṇ āhuti rahī yā bikhar gaī .

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

⁴⁹Āp sabkī ab kī|key result bikharnā - mānā rah gayā hai .

⁴⁵For it to spillmeans these things still remain.

⁵⁰Abhī tō jō sōchnā hai vah practical mē̃ bhar karkē jānā hai ki āj sē yah kamzōrī phir nahī̃ āyēgī .

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.

⁵¹Sampūrṇ samarpaṇ karnē kā sāhas hai yā kam|cum hai  ?

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

⁵²Vināśh na huā tō  ?

⁴⁸"What if destruction doesn't take place?

⁵³Svarg na āyā phir  ? ⁵⁴Pahũchēṅgē yā nahī̃  ?

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

⁵⁵Phir lōg kyā kahē̃gē  ?

⁵⁰What will people say?"

⁵⁶Aisē hōśhiyār nahī̃ bannā .

⁵¹Do not be clever in this way.

⁵⁷Sab kī|key yahī hālat hai  !

⁵²This is the condition of everyone.

⁵⁸Sahaj hāth āgē baṛhātē haĩ . ⁵⁹Sēk|sake ātā hai tō hāth khīñch lētē hō .

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

⁶⁰Himmat ātī hai , thōṛā-sā vighna ātā hai tō kadam pīchhē chal paṛtē haĩ .

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

⁶¹Aisō̃ kī|key gati kyā hōgī  ?

⁵⁵What would become of such souls?

⁶²Gati-sadgati kō bhī tō jāntē hō na  ?

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

⁶³Knowledgeful hōtē huē agar kōī na karē tō kyā kahē̃gē  ?

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

⁶⁴Inkō vāpis liyā tō kyā gati hōgī  ?

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

⁶⁵Jān-būjh karkē bhī agar na karē tō kyā kahē̃gē  ?

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

⁶⁶Light rūp aur might rūp hōtē huē bhī kyō̃ nahī̃ kar pātē hō  ?

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

⁶⁷Kāraṇ kyā hai  ?

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.

⁶⁸Knowledge tumhārī buddhi tak hai  ; samajh tak hai .

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

⁶⁹Ṭhīk hai - jāntē hō , lēkin knowledge kō practical mē̃ lānā aur samānā nahī̃ ātā hai .

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

⁷⁰Bhōjan hai , khātē bhī haĩ . ⁷¹Parantu khānā alag bāt hai , khā kar hajam karnā alag bāt hai .

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.

⁷²Samātē nahī̃ hō , hajam nahī̃ hōtā , ras nahī̃ bantā aur śhakti nahī̃ miltī .

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

⁷³Jībh tak khā liyā tō ras nahī̃ banēgā , śhakti nahī̃ miltī .

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

⁷⁴Samānē kē bād hī śhakti kā svarūp bantā hai .

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

⁷⁵Samāyā nahī̃ tō jībh-ras hai .

⁷³Will there then be any question of being deceived?

⁷⁶Samāyā tō śhakti hai .

⁷⁴Your eyes and attitudewill not be deceived then.

⁷⁷Sunnē kā ras āyā , samajh mē̃ āyā , samjhā kintu samāyā nahī̃ , practical mē̃ nahī̃ lāyā .

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

⁷⁸Jitnā dhārṇā mē̃ ātā hai , saṅskār ban jātā hai tab hī practical saphaltā kā svarūp dikhāī paṛtā hai .

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.

⁷⁹Knowledgeful kā arth|earth kyā hai  ?

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

⁸⁰Knowledgeful kā arth|earth hai harēk karmēndriyō̃ mē̃ knowledge samā jāē .

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

⁸¹Kyā karnā hai aur kyā nahī̃  ?

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

⁸²Tō dhōkhā khānē kī|key bāt rahēgī  ?

⁸²What is the reason for this?

⁸³Ôkhē aur vr̥itti dhōkhā nahī̃ khāyēṅgī jab ātmā mē̃ knowledge ā jātī hai tō sarv indriyō̃ mē̃ knowledge samā jātī hai .

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.

⁸⁴Jaisē bhōjan sē śhakti bhar jātī hai tō śhakti kē|K ādhār sē kām hōtā hai .

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

⁸⁵Abhī knowledge kō samānā hai .

⁸⁶What is the reason for this?

⁸⁶Harēk karmēndriyō̃ kō knowledgeful banāō .

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

⁸⁷Her|har varṣh ātē hō , kahtē hō ki abhī karūṅgā .

⁸⁸Why do they return if you have sacrificed them?

⁸⁸Vāydā karkē jātē hō .

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.

⁸⁹Abhī kab pūrā hōgā  ?

⁹³You do not sustain it.

⁹⁰Kyā kāraṇ hai  ?

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

⁹¹Jō tum sōchtē hō aur jō karma kartē hō , usmē̃ antar kyō̃  ? ⁹²Kāraṇ kyā  ?

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.

⁹³Sōchtē hō full karnē kī|key bāt , aur hōtī hai ādhī - itnā antar paṛnē kā kāraṇ kyā hai  ?

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.

⁹⁴Plan bhī khūb rachtē hō , umaṅg bhī khūb lātē hō aur samajh kar vāydā kartē hō .

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

⁹⁵Sab bātē̃ āyēṅgī hī , lēkin practical aur samajh mē̃ antar ā jātā hai - iskā kāraṇ kyā hai  ?

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.

⁹⁶Saṅskārō̃ kī|key āhuti karkē jātē hō , phir sab kahā̃ sē āyā  ?

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

⁹⁷Svāhā karkē jātē hō phir kyō̃ ātā hai  ?

¹⁰³Your thoughts should be in theform of concern.

⁹⁸Dēh-abhimān , albēlāpan vāpis kyō̃ lauṭ ātā hai , kāraṇ kyā hai  ?

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

⁹⁹Kāraṇ hai ki saṅkalp karkē jātē hō svāhā karnē kā , lēkin saṅkalp kē|K sāth-sāth ( jaisē bīj bōtē hō , bād mē̃ sambhāl kartē hō ) parantu ismē̃ jō sambhāl chāhiē vah sambhāl nahī̃ rakhtē hō .

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.

¹⁰⁰Samay-pramāṇ unkī āvaśhyaktā rakhnī chāhiē , āp bīj ḍāl kar albēlē hō jātē hō .

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

¹⁰¹Sōchtē hō ki bābā kō diyā , ab bābā jānē , yah bābā kā kām hai .

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

¹⁰²Āp uskī pālnā nahī̃ kartē hō .

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.

¹⁰³Tō vāchā aur mansā par attention chāhiē .

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.

¹⁰⁴Jaisē bīj bō kar pānī ḍāltē hō ki bīj pakkā hō jāyē .

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?

¹⁰⁵Bīj kō rōj-rōj pānī dēnā hōtā hai , vaisē hī saṅkalp rūpī bīj kō revise karnā hai .

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

¹⁰⁶Usmē̃ kamī rah jātī hai aur āp niśhchinta hō jātē hō - ārām pasand hō jātē hō .

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

¹⁰⁷Ārām pasand kē|K saṅskār nahī̃ , magar chintan kā saṅkalp hōnā chāhiē , ēk-ēk saṅskār kī|key chintā lagnī chāhiē .

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.

¹⁰⁸Purūṣhārth kī|key ēk bhī kamī kā dāg bahut baṛā dēkhnē mē̃ ātā hai .

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

¹⁰⁹Phir hamēśhā khyāl ātā hai ki chhōṭā-sā dāg mērī value kam|cum kar dēgā .

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

¹¹⁰Chintan chintā kē|K rūp mē̃ hōnā chāhiē .

¹³³This is because you lack power and determination.

¹¹¹Vah nahī̃ tō albēlāpan hai . ¹¹²Kahtē hō , kartē nahī̃ hō .

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

¹¹³Jō pīchhē kī|key yukti hai usē practical mē̃ lāō , ārām-pasandī dēvtā stage kā saṅskār hai , vah jyādā khīñchtā hai .

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.

¹¹⁴Saṅgamyug kē|K brāhmaṇ kē|K saṅskār jō tyāg mūrt kē|K haĩ , vah kam|cum emerge hōtē haĩ .

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

¹¹⁵Tyāg-binā bhāgya nahī̃ bantā achchhā , kar lē̃gē , dēkhā jāyēgā - yah ārām pasandī kē|K saṅskār haĩ .

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

¹¹⁶‘ ‘ zarūr karūṅgā ’ ’ , yē brāhmaṇpan kē|K saṅskār haĩ .

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

¹¹⁷Laukik paṛhāī mē̃ jiskō chintā rahtī hai , vah pās|pass hōtā hai .

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

¹¹⁸Uskī nīnd fit jātī hai .

¹⁴³What is the reason for this?

¹¹⁹Jō ārām-pasand haĩ vē|way pās|pass kyā hōṅgē  ?

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.

¹²⁰Abhī sōchtē hō ki practical karnā hai . ¹²¹Chintā lagnī chāhiē , śhubh chintan , sampūrṇ bannē kī|key chintā , kamjōrī kō dūr karnē kī|key chintā aur pratyakṣha phal dēnē kī|key chintā .

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.

¹²²Is murlī kē|K viśhēṣh jñān-bindu

¹⁵¹Check that you remain on yourelevated seat.

¹²³1 . madhuban hai avināśhī rūdra gyān mahāyajña .

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

¹²⁴Is mahāyajña mē̃ apnī lagan kō aisī agni banāō jis agni mē̃ sab vyarth saṅkalp , sarv kamajōriyā̃ va sab rahē huyē purānē saṅskār bilkul bhasma hō jāyē̃ .

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 . buddhi mē̃ knowledge tō hai lēkin knowledgeful nahī̃ banē hō .

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

¹²⁶Knowledgeful kā arth|earth hai ki har ēk karmaindriyō̃ mē̃ knowledge samā jāyē .

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

¹²⁷Tō jaisē bhōjan khānē sē , sāth hī samānē arthāt hajam karnē sē śharīr mē̃ śhakti ātī hai vaisē hī tumhārī ātmā śhaktiśhālī bantī hai .

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 . jitnā gyān dhārṇā mē̃ ātā hai vah saṅskār ban jātā hai tab hī practical saphaltā kā svarūp dikhāī paṛtā hai .

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