Avyakt murli for Monday 10 February 1975

⁰> ¹10-02-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 02/10/95 Om Shanti Avyakt BapDada Madhuban 10/02/75

²Sarv śaktiyō̃-sahit sēvā mē̃ samarpaṇ

¹Surrender yourself together with all powers in service.

³Satkār na karnē vālō̃ kā bhī satkār karnē vālē , ṭhukrānē vālō̃ kō bhī ṭhikānā dēnē vālē , tyāg dvārā sarvōttam bhāgya banānē vālē śhiv bābā bōlē - ⁴Āj yah saṅgaṭhan gyānī tū ātmāō̃ kā hai .

²Today, this gathering is of the knowledgeable souls. ³Such knowledgeable and yogi souls are extremely loved byBapDada and also by the souls of the world.

⁵Aisī gyānī tū ātmāyē̃ , athavā yōgī ātmāyē̃ bāpdādā kō bhī ati priya hai aur viśhva mē̃ bhī ati priya haĩ .

⁴Such knowledgeable and yogi souls are continually remembered andworshipped on the path of bhakti.

⁶Aisī gyānī tū ātmā aur yōgī tū ātmā kā bhakti mārg mē̃ gāyan aur pūjan chaltā rahtā hai .

⁵Even at the present time, such souls are worthy to be remembered and worshipped.

⁷Vartamān samay mē̃ bhī vah ātmāyē̃ pūjanīy aur gāyan-yōgya hai . ⁸Pūjanīy arthāt ūñchī ātmāyē̃ aur gāyan-yōgya ātmāē̃ - aisī ātmāō̃ kē|K guṇō̃ kā gāyan va varṇan ab bhī sab kartē haĩ .

⁶Worship­worthy souls means souls who are elevated, and praiseworthy souls means such souls whose virtues areremembered and spoken about even today.

⁹Bhaviṣhya kē|K gāyan aur pūjan kā ādhār vartamān par hai .

⁷The praise and worship of the future depends on the present time.

¹⁰Bhaviṣhya mē̃ arthāt bhakti mē̃ kaun kitnē gāyan aur pūjnē yōgya banē̃gē , uskā buddhi-bal dvārā sākṣhātkār her|har kōī abhī kar saktā hai .

⁸Eachof you can visualise with the power of your intellect at the present time how much you will become praiseworthy andworship­worthy in the future, that is, on the path of bhakti.

¹¹Her|har - ēk apnē āpkō dēkhē ki is samay bhī mujh ātmā kō sarv-ātmāyē̃ arthāt jō samparka mē̃ ānē vālī haĩ , apnē brāhmaṇ kul kī|key ātmāyē̃ haĩ aur sāth-sāth agyānī ātmāyē̃ bhī jō samparka mē̃ ātī haĩ , tō vē|way śhrēṣhṭh arthāt pūjyatā kī|key najar sē dēkhtī hai  ?

⁹Each of you can check yourself to see whether, eventoday, you are looked upon by all souls, that is, by the souls that come into connection with you, by the souls of yourBrahmin clan and also by all the knowledgeable souls that come into contact with you, with the vision of your beingelevated, that is, of your being worship­worthy.

¹²Pūjya baṛē kō bhī kahā jātā hai .

¹⁰Even the seniors are referred to as worthy of worship (puja).

¹³Tō sarv ātmāyē̃ us nazar sē dēkhtī va samajhtī haĩ  ?

¹¹So, doall souls see you with that vision and consider you to be such souls?

¹⁴Agar alp ātmāyē̃ pūjya anubhav kartī haĩ tō vartamān kā ādhār sārē bhaviṣhya par hai .

¹²If only a few souls experience you to be worship­worthy, then understand that the basis of the present is for the future.

¹⁵Aisē hī jō bhī ātmāyē̃ sāthī bantī haĩ va sambandh mē̃ ātī haĩ , unkō mujh ātmā viśhēṣh kē|K guṇ anubhav mē̃ ātē haĩ  ?

¹³In the same way, do all those souls who becomeyour companions or who form a relationship with you experience you to be within the list of those who are specialsouls?

¹⁶Agar kisī ātmā kē|K guṇ anubhav mē̃ āyēṅgē tō ab bhī vah ātmāyē̃ man-hī-man mē̃ va vāṇī mē̃ bhī aisī ātmāō̃ kē|K guṇō̃ kā gāyan avaśhya karē̃gī .

¹⁴If souls experience the virtues of someone, then even now, those souls will definitely, within their mind orthrough their words, sing praise of the virtues of that particular soul.

¹⁷Guṇ kōī bhī hō̃ vē|way apnā prabhāv avaśhya ḍāltē haĩ . ¹⁸Guṇ chup nahī̃ saktē .

¹⁵Any virtue you have will definitely create animpression, because virtues cannot be hidden.

¹⁹Tō aisī pūjya aur guṇgān karānē vālī gyānī ātmāyē̃ aur yōgī ātmāē̃ banē hō  ?

¹⁶So, have you become such worship­worthy souls, such knowledgeableand yogi souls who enable your virtues to be praised?

²⁰Alp ātmāō̃ kē prati athavā sarv kē prati sarv guṇō̃ kā gāyan kartē haĩ athavā thōṛē-bahut guṇō̃ kā gāyan kartē haĩ  ?

¹⁷Is the praise of all the virtues sung of a few souls, or of allsouls? ¹⁸Are only a few virtues praised?

²¹Guṇō̃ kē|K gāyan kā palaṛā bhārī hai athavā sādhāraṇ chalan kā palaṛā bhārī hai  ?

¹⁹Which side of the balance is heavier: that of the praise of virtues or of ordinary activity?

²²Samay-pramāṇ abhī apnē sab subjects kē|K khātē kō check karō ki kahā̃ tak jamā kiyā hai va man , vāṇī , karma dvārā kahā̃ tak her|har subject kō sampann kiyā hai .

²⁰According to the time, you now have to check your account of all subjects: to what extent have you accumulated, thatis, to what extent have you become complete in every subject through your thoughts, words and deeds?

²³Sarv-guṇ sampann banē haĩ yā guṇ-sampanna hī banē haĩ  ?

²¹Have youbecome complete with all virtues or only in some virtues?

²⁴Kalyāṇkārī banē haĩ athavā viśv-kalyāṇavārī banē haĩ  ?

²²Have you become benefactors or world benefactors?

²⁵Ab agar check karē̃gē tō check karnē kē bād sampann karnē kā kuchh samay hai .

²³Ifyou check now, then after having checked, there will still be some time available to make yourself complete.

²⁶Lēkin kuchh samay kē bād sampann karnē kā samay bhī samāpt hō jāyēgā .

²⁴Butafter some time, even the time for making yourself complete will finish.

²⁷Phir kyā karē̃gē  ?

²⁵What will you do then?

²⁸Sampann banī huī ātmāō̃ kō dēkhnē vālē ban jāyēṅgē . ²⁹Seat lēnē vālē nahī̃ ban sakē̃gē .

²⁶You will becomesouls who look at souls who have become complete; you will not be able to become those who claim a seat.

³⁰Tō sākṣhātkār mūrt bannā hai yā sākṣhātkār karnē vālā bannā hai  ?

²⁷So, doyou want to become an image who grants visions or one who receives visions?

³¹Aisē sākṣhātkār mūrt bannē kē|K liyē sār rūp mē̃ tīn bātē̃ apnē mē̃ dēkhō –

²⁸In order to become an image who grants visions, in essence, check three things within yourself: 1) Have you becomecomplete with all rights?

³²1 . sarv-adhikārī banē haĩ  ?

²⁹2) Have you become one who has mercy on others?

³³2 . parōpkārī banē haĩ  ? ³⁴3 . sarv prati satkārī banē haĩ  ?

³⁰3) Have you become one who givesregard and respect to everyone?

³⁵Arthāt sarv kō satkār dēnē aur lēnē yōgya banē haĩ  ? ³⁶Yād rakhō ki satkār dēnā hī lēnā hai .

³¹That is, have you become worthy to give and receive respect to and from everyone?Remember that to give regard is to receive regard.

³⁷In tīn bātō̃ kē|K ādhār sē hī viśhva kē āgē viśhva-kalyāṇakārī prasiddh hōṅgē .

³²Only on the basis of these three will you be revealed to the worldas world benefactors.

³⁸Unkē spaṣhṭīkaraṇ kō achchhī tarah sē jāntē hō  ?

³³Do you clearly know the explanation of these?

³⁹Sarv-adhikārī kā arth|earth hai-sarv-karmēndriyō̃ par adhikār .

³⁴To be one who has all rights means to have a right over all your physical organs.

⁴⁰Sāth-sāth jaisē is śharīr kī|key bhinn-bhinn śhaktiyā̃ hāth , pāṅw ādi haĩ , vaisē hī ātmā kī|key bhī śhaktiyā̃ haĩ - man , buddhi aur saṅskār .

³⁵Together with this, just as thephysical organs of the body are the different powers of the hands and feet etc., so too, the powers of the soul are themind, the intellect and sanskars.

⁴¹In sūkṣhma śhaktiyō̃ par bhī adhikārī banē hō  ?

³⁶Have you developed all rights over these subtle powers?

⁴²Apnī rachnā - prakr̥iti kē ūpar adhikārī banē hō  ?

³⁷Have you become one whohas rights over your creation, that is, over matter?

⁴³Kōī bhī prakr̥iti kē|K tatva apnī taraph ākarṣhit tō nahī̃ kartē haĩ  ?

³⁸None of the elements of matter pull you towards themselves, dothey?

⁴⁴Jab science dvārā prakr̥iti va pr̥ithvī kē|K ākarṣhaṇ sē parē stage par pahũch jātē haĩ tō master sarv-śaktivān prakr̥iti kē|K ākarṣhaṇ sē parē , arthāt vyakt bhāv sē parē , avyakt va almighty authority kī|key stage kō prāpt karnā muśhkil anubhav karē - yah tō śhōbhtā nahī̃ .

³⁹When, through science, they have reached the stage where they are able to go beyond the pull of matter and the earth,it does not seem right that master almighty authority souls experience any difficulty in going beyond the attraction ofmatter, that is, beyond corporeal feelings and attain the stage of being avyakt and an almighty authority.

⁴⁵Aisē hī bāp dvārā prāpt huī sarv śhaktiyā̃ jinmē̃ sē thōṛā sample rūp mē̃ chitra bhī banā hai .

⁴⁰A picturehas been created as a sample of a few of all those powers which are attained from the Father.

⁴⁶Tō varsē mē̃ prāpt huī śhaktiyā̃ arthāt svayã kī|key jāydād va property par apnā adhikār hai .

⁴¹Do you have a rightover all the powers received as an inheritance, that is, do you have all rights over your own property?

⁴⁷Jab chāhō tab kisī bhī śhakti dvārā svayã kō saphal banā sakō .

⁴²So that you areable to make yourself successful through any particular power whenever you want?

⁴⁸Jaisē sthūl jāydād par adhikār hōnē kē|K kāraṇ jis samay chāhō us samay usī vastu kō kām mē̃ lagā saktē hō kyōṅki apnī jāydād hai . ⁴⁹Aisē hī īśhvarīy jāydād kō jis samay chāhō aur jis śhakti kō chāhō uskō kām mē̃ lagā saktē hō  ?

⁴³Just as you have full rights overany physical property that belongs to you and because it is your own property you are able to use it whenever youwant, in the same way, are you able to use the Godly property and whatever power you have whenever you want?

⁵⁰Is jāydād kē|K bhī adhikārī hō  ?

⁴⁴Doyou have full rights over this property?

⁵¹Iskō kahā jātā hai sarv-adhikārī .

⁴⁵This is known as being one who has full rights.

⁵²Her|har ātmā kē prati sadā upkār arthāt śhubh bhāvnā aur śhrēṣhṭh kāmanāyē̃ .

⁴⁶Constantly have mercy, that is, have good wishes and pure feelings for every soul.

⁵³Her|har ātmā kō dēkhtē huē aisē anubhav hō ki yah sarv-ātmāē̃ jaisē ki bāp kē|K her|har samay snēhī aur sahyōgī bannē kē liē svayã kō kurbān kar dētē haĩ .

⁴⁷Whilst seeing every soul, youshould experience all those souls to be souls who surrender themselves in order to be loving and co­operative to theFather at every moment.

⁵⁴Aisē kurbān karnē kē nimitt kyō̃ bantē  ?

⁴⁸Why do they become instruments to surrender themselves in this way?

⁵⁵- kyōṅki bāp sab kē āgē svayã kurbān hōtē haĩ .

⁴⁹Because Babasurrenders Himself to everyone.

⁵⁶Sarv kē|K sāmnē svayã kō sab śhaktiyō̃ samēt sēvā mē̃ samarpit kiyā hai .

⁵⁰Have you surrendered yourself in service together with all powers to everyone?

⁵⁷Apnē samay kō , sukhō̃ kō , prāpti kī|key ichchhā kō sarv kē prati mahādānī ban dātā banē .

⁵¹Have you become a great donor for everyone, a bestower who bestows your time, your happiness and your desires forattainment?

⁵⁸Aisē follow father svayã kē prati nām , śhān , mān sarv prāpti kī|key ichchhā kō kurbān karnē vālē hī parōpkārī ban saktē haĩ .

⁵²Only those who follow the father in the same way, that is, only those who sacrifice any desire they havefor name, fame, regard and all attainments for themselves can be merciful towards others.

⁵⁹Lēnē kī|key ichchhā chhōṛ dēnē vālē mahādānī hī parōpkārī ban saktē haĩ .

⁵³Only the great donors whohave renounced any desire to receive anything can be merciful towards others.

⁶⁰Aisē hī satkārī sarv kē prati satkār kī|key bhāvnā hō - satkārī bannē kē liē svayã kō sarv kē|K sēvādhārī samajhnā paṛē .

⁵⁴In the same way, those who giverespect to others should constantly be feeling respect for everyone. ⁵⁵In order to be respectful to all, you have toconsider yourself to be everyone's server.

⁶¹Sēvādhārī kī|key paribhāṣhā bhī guhya hai .

⁵⁶The definition of a server is very deep. ⁵⁷To be a server doesn't just mean tobe doing physical service, or service through words, service through contacts or service through the different facilitiesand instruments, but elevated service is to donate your every virtue and to make others virtuous and to colour otherswith your company. ⁵⁸You should not look at the defects whilst seeing them; you should finish the defects of otherswith the power of your own virtues, that is, you should make weak ones powerful. ⁵⁹You should not step away fromany weak ones or become tired of them, but through your own service, you can become one who is respectful to all.You can give respect to someone who is a hopeless case by stabilising yourself in your elevated stage of self­respect.You have to create your fortune whilst giving regard to others through your own renunciation.

⁶²Sirph sthūl sēvā va vāṇī dvārā sēvā , samparka dvārā sēvā , sēlavēśan dvārā va bhinn-bhinn prakār kē|K sādhanō̃ dvārā sēvā karnā , sirph itnā hī nahī̃ , apnē her|har guṇ dvārā dān karnā va dūsrō̃ kō bhī guṇvān banānā , svayã kē|K saṅg kā raṅg chaṛhānā , yah hai śhrēṣhṭh sēvā .

⁶⁰Look at everyone,whether they are young or old, maharathis or infantry, with vision filled with respect. ⁶¹To make someone who doesn'tgive any respect into one who gives respect, to give a destination to someone who constantly rejects others, to makesomeone who constantly defames others into one who praises others is known as being respectful to all.

⁶³Avguṇ kō dēkhtē huē bhī nahī̃ dēkhnā .

⁶²So, this year, two types of service in particular should take place.

⁶⁴Svayã kē|K guṇō̃ kī|key śhakti dvārā anya kē|K avguṇō̃ kō miṭā dēnā arthāt nirbal kō balvān banānā .

⁶³One is of making the self complete, and for this,you need to have everywhere methods for progress, facilities for yoga bhatthis and bhatthis for having dharna.

⁶⁵Nirbal kō dēkh kinārā nahī̃ karnā hai va thak nahī̃ jānā hai .

⁶⁴In thesame way, have special programmes for different groups everywhere.

⁶⁶Lēkin hopeless case kō bhī svayã kī|key sēvā dvārā apnē śhrēṣhṭh svamān mē̃ sthit hō sammān dēnē kē|K dvārā sarv kē|K satkārī ban saktē haĩ .

⁶⁵Free everyone and give them the experience ofa bhatthi. ⁶⁶Just as last year you had a programme for a yoga bhatthi, in the same way, there should be a bhatthi tomake yourself complete in both the subjects of remembrance and dharna.

⁶⁷Svayã kē|K tyāg dvārā anya kō satkār dētē huē apnā bhāgya banānā hai .

⁶⁷All of you together should create such aprogramme. ⁶⁸Second, the subject of world service.

⁶⁸Chhōṭā , baṛā , mahārathī va pyādā sarv kō satkār kī|key najar sē dēkhō .

⁶⁹All centres have to create programmes in their areas, with great force, to giveBaba's message to everyone.

⁶⁹Satkār na dēnē vālē kō bhī satkār dēnē vālā , ṭhukrānē vālē kō bhī ṭhikānā dēnē vālā , glāni karnē vālē kē|K bhī guṇgān karnē vālā , aisē kō kahā jātā hai sarv-satkārī .

⁷⁰None of the places around you should be deprived of receiving Baba's message.Because, otherwise, there would be a great burden on the instrument souls of those who have been deprived. ⁷¹This iswhy you have to become rulers of the globe. ⁷²To be a great donor means you have to continue to move forward whilstgiving the great donation.

⁷⁰Tō is varṣh mē̃ dō prakār kī|key viśhēṣh sēvā hōnī chāhiē . ⁷¹Ēk svayã kō sampann banānē kī|key .

⁷³Each of you instrument souls must not just be an instrument for the two to four centres, but you have to be aninstrument to go around all the places in your zone.

⁷²Iskē liē is varṣh mē̃ chārō̃ taraph viśhēṣh sthānō̃ par unnati kē|K sādhan , yōg-bhaṭṭhī kē|K sādhan aur dhārṇā kī|key bhaṭṭhī chāhiē .

⁷⁴Continue to make others instruments like yourself and continueto move forward. ⁷⁵Do not just stay at one place. ⁷⁶So, this year, this is the special service you have to do whilst touringaround.

⁷³Aisē her|har jagah chārō̃ ōr group -wise bhaṭṭhī kā programme rakhō , har ēk kō svatantr kar bhaṭṭhī kā anubhav karāō .

⁷⁷Whilst giving Baba's message and making others instruments like yourself, you have to give Baba's messageto the entire world and also those around yourself.

⁷⁴Jaisē pichhlē varṣh mē̃ yōg bhaṭṭhī kā programme rakhā thā aisē dhārṇā aur yād dōnō̃ subjects par svayã kō sampann banānē kī|key bhaṭṭhī hō .

⁷⁸Now perform the task of creating hands. ⁷⁹According to the time,because the speed of time is becoming fast, ready­made instrument souls can emerge easily as a practical result ofservice.

⁷⁵Aisā programme sab milkar kē|K banāō .

⁸⁰You simply need to have the aim, the courage and the power of discrimination.

⁷⁶Dūsrī bāt hai viśhva sēvā kē prati . ⁷⁷Uskē liyē har ēk sēvākēndra kō svayã kē|K ās pās|pass kē|K sthānō̃ kō sandēśh dēnē kā programme tīvragati sē karnā paṛē .

⁸¹Just as there is the memorial of the previous kalpa, of how the Pandav shot the arrow and water emerged, that is, howthey made effort and the fruit emerged, so it is now the time for instant, practical fruit. ⁸²It is now the season, and thetime is also blessed, and so you have to take the benefit of it.

⁷⁸Kōī bhī āspās kā sthān sandēśh dēnē sē vañchit rahā tō phir sandēśh dēnē kī|key margin na rahēgī .

⁸³Renounce using time, facilities and wealth for your ownself, for only then will you be able to attain the fortune of instant, practical fruit.

⁷⁹Vañchit rahī huī ātmāō̃ kā bōjh nimit banī huī ātmāō̃ par hai .

⁸⁴You will never receive success byhaving rest or by using for yourself something that has been donated for service.

⁸⁰Isliē chakravartī banō .

⁸⁵At the beginning of service, theyeven reduced their own food and used everything for service, and you are the practical, instant fruit of that. ⁸⁶In thesame way, in the middle period, Baba and the drama gave you the experience of using all the facilities available foryour own selves. ⁸⁷However, now, at the end, even though nature is your servant and you have all facilities, you mustuse them all for service and not for yourself. ⁸⁸This is because now, as you progress further, many souls will surrenderto the maximum extent their facilities and wealth.

⁸¹Mahādānī arthāt mahādān dētē āgē baṛhtē chalnā hai .

⁸⁹However, you must never accept anything for yourself.

⁸²Ēk ēk nimit banī huī śhrēṣhṭh ātmā kō sirph dō chār sthān nahī̃ lēkin āspās kē|K sarv sthānō̃ par chakra lagānē kē nimitt bannā hai .

⁹⁰To acceptsomething for yourself means to deprive yourself of an elevated status. ⁹¹Therefore, become such an embodiment ofrenunciation and make the instant fruit of service emerge. ⁹²Do you understand?

⁸³Her|har sthān par āp samān nimitt banātē jāō aur āgē baṛhtē jāō .

⁹³Now, present to Baba a bouquet ofheirs who are to become instruments and souls who are co­operative in service.

⁸⁴Usī sthān par baiṭh na jāō . ⁸⁵Tō is varṣh chakra lagātē viśhēṣh sēvā yah karnī hai .

⁹⁴Only then will you be called worldbenefactors and so the ones who have a right to the kingdom of the world. ⁹⁵You will receive a prize in this.

⁸⁶Sandēśh dētē āp samān nimitt banātē sārē viśhva kō tathā svayã kē|K āspās vālō̃ kō sandēśh dēnā hai .

⁹⁶Baba hasnot yet seen the result of the last time that He was to give a prize. ⁹⁷Therefore, make effort this time and claim a doubleprize once again. ⁹⁸Achcha.

⁸⁷Ab hands banānē kā karttavya karō .

⁹⁹To those who will themselves and claim a number ahead; to those who give instant, practical fruit; to those whoreveal the Father; to those who hoist the flag of the Shakti Army and the Pandav Army; to the souls who becomeinstruments to bring victory to BapDada in the whole world, BapDada's love, remembrance and namaste. ¹⁰⁰Blessing: May you be close and equal and thereby attain the reward of the first birth by having a stage that isunadulterated and free from obstacles.Those children who are close to the virtues and sanskars of the Father and experience the companionship and equalityin all relationships with the Father take the first birth and have a close relationship in the royal clan. ¹⁰¹Only those whohave been unadulterated and free from obstacles from the beginning will experience the first reward. ¹⁰²To be free fromobstacles not only means that obstacles should not come, but it also means to be a destroyer of obstacles andvictorious over the obstacles that do come.

⁸⁸Samay pramāṇ jaisē samay kī|key gati tīvr hōtī jā rahī hai , aisī sēvā kī|key result kā pratyakṣha phal banī banāī nimit bannē vālī ātmāē̃ sahaj hī nikal saktī haĩ .

¹⁰³If you have been all right in both these aspects from the beginning to theend, then you will be a companion in the first birth. ¹⁰⁴Slogan: With the power of silence, transform the negative into the positive.

⁸⁹Sirph lakṣhya , himmat aur parakh chāhiē .

¹⁰⁵BapDada meeting a group personally.

⁹⁰Jaisē kalp pahlē kā gāyan hai - pāṇḍavō̃ nē tīr mārā aur jal nikalā arthāt purūṣhārth kiyā aur phal nikalā .

¹⁰⁶Do you experience in your life, at the present time, all the specialities of the memorial of the Pandavs that has beenremembered from the previous kalpa?

⁹¹Ab pratyakṣha phal kā samay hai . ⁹²Season hai , samay kā vardān hai . ⁹³Iskā lābh uṭhāō .

¹⁰⁷What significance is there to the memorial in which the Pandavs melted on themountain?

⁹⁴Apnē sādhanō̃ va apnē prati samay va sampatti kā tyāg karō , tab yah pratyakṣha phal kā bhāgya prāpt kar sakē̃gē .

¹⁰⁸In which aspect did they melt themselves? ¹⁰⁹A memorial of a subtle aspect is always shown on a physical level.

⁹⁵Svayã kō ārām , svayã kē prati sēvā-artha arpaṇ kī|key huī sampatti lagānē sē kabhī saphaltā nahī̃ milēgī .

¹¹⁰Just as the memorial of a living form is shown ina physical way, so too, in order to clarify the subtle aspects, a physical aspect is portrayed.

⁹⁶Jaisē sēvā kē|K prārambh mē̃ apnē pēṭ kī|key rōṭī bhī kam|cum karkē her|har vastu kō sēvā mē̃ lagānē sē uskā pratyakṣha phal āp ātmāyē̃ hō .

¹¹¹Is it because of all theobstacles that come to you in your efforts whilst making yourself an embodiment of success, that you are not able tomake yourself into an embodiment of success?

⁹⁷Aisē madhya mē̃ bāp nē drama nē sahaj sādhanō̃ kō svayã kē prati lagānē kā anubhav bhī karāyā hai .

¹¹²Or, is it that you don't attain success because of the same sanskarsand nature, which are also referred to as your deep sanskars and nature, again and again?

⁹⁸Lēkin ab ant mē̃ prakr̥iti dāsī hōtē huē bhī sarv sādhan prāpt hōtē huē bhī svayã kē prati nahī̃ lēkin sēvā kē prati lagāō .

¹¹³So, to melt such deepsanskars means to melt yourself, through which those who see you or come into contact with you realise that this soulhas melted himself. ¹¹⁴There is then success.

⁹⁹Kyōṅki ab āgē chalkar anēk ātmāyē̃ sādhan aur sampatti āpkē āgē jyādā sē jyādā arpaṇ karē̃gī .

¹¹⁵According to the drama, have you also given a return of whatever facilities you have attained in order to become aneasy yogi, an elevated yogi and an embodiment of success?

¹⁰⁰Lēkin svayã kē prati svīkār kabhī nahī̃ karnā . ¹⁰¹Svayã kē prati svīkār karnā arthāt svayã kō śhrēṣhṭh pad sē vañchit karnā . ¹⁰²Isliē aisē tyāgamūrta ban sēvā kā pratyakṣha phal nikālō .

¹¹⁶You have the facility of having a very good atmosphere,so, in return, be co­operative in making sure that you maintain a powerful atmosphere. ¹¹⁷Together with this, you havethe elevated company, and therefore, all those souls who come to attain their fortune should experience the greatnessof your company.

¹⁰³Samjhā  ?

¹¹⁸This is the return.

¹⁰⁴Ab nimit bannē vālē vārisō̃ kā aur sēvā mē̃ sahyōgī bannē vālō̃ kā guldastā bāp kē āgē bhēṇṭ karō .

¹¹⁹Everyone else should experience those souls to be coloured by your company.They will become elevated through the spiritual company and through your activities.

¹⁰⁵Tab kahē̃gē viśhva-kalyāṇakārī , sō viśhva-rājya adhikārī . ¹⁰⁶Is par prize milēgī . ¹⁰⁷Pichhlī bār kī|key result nahī̃ āyī hai jō prize dē̃ .

¹²⁰So, with your stage of being akarma yogi and with your form of being an embodiment of all virtues, be an example for those who are still to come;become a means for them to receive attainment easily.

¹⁰⁸Isliē is bārī purūṣhārth karkē phir sē double prize lō|low .

¹²¹Seeing the sample of your practical form, they should havespecial zeal and enthusiasm.

¹⁰⁹Achchhā aisē will karnē vālē , one number mē̃ ānē vālē , pratyakṣha phal dēnē vālē , bāp kō prakhyāt karnē vālē , śhakti sēnā aur pāṇḍav sēnā kā jhaṇḍā laharānē vālē aur viśhva kē āgē bāpdādā kā jay-jayakār karānē kē nimitt bannē vālī vijayī ātmāō̃ kō bāpdādā kā yād-pyār aur namastē  !

¹²²You should constantly have this thought in every aspect of every task, before anypractical proof is given, you are the sample for that. ¹²³Only when you have the aim of being a sample in every aspectwill you be able to become intense in your effort. ¹²⁴Even though you may have facilities for rest and comfort, do notbecome one who loves to rest and be comfortable.

¹¹⁰Avyakt vāṇī kā sār ¹¹¹1 . har ēk apnē āpkō dēkhē ki is samay bhī mujh ātmā kō sarv ātmāē̃ , jō bhī samparka mē̃ ānē vālī haĩ , vē|way śhrēṣhṭh arthāt pūjyatā kī|key najar sē dēkhtī haĩ  ?

¹²⁵Neither become one who loves to rest in your efforts; that is, donot become careless in your effort. ¹²⁶Do not take advantage of the facilities of rest and comfort and make that anobstacle in your attainment for all time. ¹²⁷You have to pay attention to this.

¹¹²2 . apnē sab subjects kē|K khātē kō check karō ki kahā̃ tak jamā kiyā hai va man , vāṇī aur karma dvārā kahā̃ tak her|har subject kō sampann kiyā hai  ?

¹²⁸If you accept any type of success orattainment now, then it will be reduced from the account of the future. ¹²⁹You should renounce all facilities when youhave them. ¹³⁰To renounce something even though you have attained it is real renunciation.

¹¹³Check karē̃gē tab hī sampann bannē kā purūṣhārth kar sakē̃gē .

¹³¹If you haven't attainedsomething that you renounce, that is a compulsion and not real renunciation.

¹¹⁴3 . jaisē sthūl jāydād par adhikār hōnē kē|K kāraṇ jis samay chāhō , us samay usī vastu kō kām mē̃ lagā saktē hō .

¹³²Do you pay this much attention toyourself, that is, do you understand the meaning of easy yoga; that you have to easily become a yogi soul whilsthaving all facilities?

¹¹⁵Aisē hī īśhvarīy jāydād kō jis samay chāhō aur jis śhakti kō chāhō , usē kām mē̃ lagā saktē hō .

¹³³You should pay attention to every aspect and check whether something is being subtracted oradded to your account. ¹³⁴Achcha. ¹³⁵* * * O M S H A N T I * * *