Avyakt murli for Sunday 23 January 1977

⁰> ¹23-01-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 16/12/96 Om Shanti Avyakt BapDada Madhuban 23/01/77 T

²Mahīntā hī mahāntā hai

¹The greatness of subtlety.

³Ēk second mē̃ is lōk sē parlōk nivāsī bannē vālī , indrasabhā kī|key pariyō̃ prati avyakt bāp-dādā bōlē  : ⁴Gāyan hai ‘ indraprastha kī|key indrasabhā ’ .

²Indra's gathering in the court of Indra has been praised. ³Indra means the One who constantly showers the shower ofknoweldge, the One who changes the jungle of thorns into a garden.

⁵Indra arthāt sadā gyān kī barsāt barsānē vālē , kāṇṭō̃ kē|K jaṅgal mē̃ hariyālī lānē vālē - aisī indrasabhā , jiskā gāyan hai pariyō̃ kī|key sabhā , arthāt sadā uṛnē vālī .

⁴Such a gathering of Indra is praised as thegathering of angels, that is, the ones who are always flying.

⁶Pariyō̃ kē|K paṅkh prasiddh haĩ .

⁵The wings of the angels are well known.

⁷Indrapastha mē̃ sivāē pariyō̃ kē|K aur kōī bhī manuṣhya nivās nahī̃ kar saktā .

⁶Only angelsand not human beings can reside in the court of Indra.

⁸Manuṣhya arthāt jō apnē kō ātmā na samajh , mānav arthāt dēh samajhtē haĩ .

⁷Human beings are those who do not consider themselves to besouls but consider themselves to be human, that is, to be bodies.

⁹Aisē dēh-abhimānī indraprastha mē̃ nivās nahī̃ kar saktē .

⁸Such body­conscious ones cannot reside in the courtof Indra.

¹⁰Indraprastha nivāsiyō̃ kō dēh-abhimānī manuṣhyō̃ kī|key badbū phauran anubhav hōtī hai .

⁹The residents of the court of Indra can immediately detect the bad odour of body consciousness.

¹¹Aisē indraprastha nivāsī manuṣhya kē|K badbū arthāt dēh kī|key badbū sē bhī dūr apnē kō indrasabhā kī|key pariyā̃ samajhtē hō  ?

¹⁰Do youconsider yourselves to be the residents of the court of Indra, the angels of Indraprasth, who are far removed from thebad odour of the body.

¹²Gyān aur yōg kē|K paṅkh majbūt haĩ  ?

¹¹Are your wings of gyan and yoga strong?

¹³Agar paṅkh majbūt nahī̃ hōtē tō uṛnā chāhtē bhī bār-bār nīchē ā jātē haĩ .

¹²Even if you wish to fly, if your wings are notstrong you keep coming down.

¹⁴Dēh-abhimān aur dēh kī|key purānī duniyā , purānē sambandhō̃ sē sadā ūpar uṛtē rahtē hō arthāt issē parē ūñchī sthiti mē̃ rahtē hō  ?

¹³Do you always remain beyond body consciousness, that is, beyond the world of theold body and old relationships? ¹⁴Do you remain beyond these in an elevated stage?

¹⁵Jarā bhī dēh-abhimān arthāt manuṣyapan kī|key badbū tō nahī̃  ?

¹⁵There isn't the slightest bit ofbody consiousness, that is, the bad odour of being a human, is there?

¹⁶Dēh - abhimān , indraprastha nivāsī nahī̃ hō saktā .

¹⁶Body­conscious ones cannot reside in the courtof Indra.

¹⁷Aisē anubhav hōtā hai ki dēh-abhimān bahut gandī badbū hai  ?

¹⁷Do you experience body consciousness to be a very bad odour?

¹⁸Jaisē badbū sē kinārā kiyā jātā hai , vā miṭānē kē|K sādhan apnāē jātē haĩ , vaisē apnē kō dēh-abhimān sē miṭānē kē|K sādhan apnātē hō  ?

¹⁸Just as you move away from a bad odour,or you adopt a method to remove it, in the same way, do you adopt methods to remove body consciousness?

¹⁹Yah sādhāraṇ sabhā nahī̃ - yah alaukik sabhā hai , phariśhtō̃ kī|key sabhā hai .

¹⁹This isnot an ordinary gathering, this is an alokik gathering, this is a gathering of angels.

²⁰Apnē kō phariśhtā anubhav kartē hō  ?

²⁰Do you experience yourself to bean angel?

²¹Ēk second mē̃ is dēh kī|key duniyā sē parē apnē aslī sthiti mē̃ sthit hō saktē hō  ?

²¹Are you able to stabilize yourself in a stage beyond this world of bodies, in your original stage, in onesecond?

²²Yah drill ( D r i l l ) karnī ātī hai  ?

²²Do you know how to perform this drill?

²³Jab chāhō , jahā̃ chāhō , jitnā samay chāhō , vaisē sthit hō saktē hō  ?

²³Whenever and where ever you choose, are you able to stabilizeyourself in that stage for as long as you choose!

²⁴Āj amr̥itvēlē bāp-dādā bachchō̃ kī|key drill dēkh rahē thē , kyā dēkhā  ?

²⁴Today, at amrit vela, BapDada was looking at the children's drill. ²⁵What did He see?

²⁵Drill karnē kē liē samay kī|key sīṭī par pahuñchnē vālē number-vār pahũch rahē thē .

²⁶Those who arrived to practisedrill were arriving numberwise on the whistle of time.

²⁶Pahuñchnē vālē kāphī thē lēkin tīn prakār kē|K bachchē dēkhē .

²⁷There were many who arrived. ²⁸But, Baba saw three types ofchildren.

²⁷Ēk thē - samay bitānē vālē  ; dūsrē thē - saṅyam nibhānē vālē  ; tīsrē thē - snēh nibhānē vālē .

²⁹One were those who were just spending time; second were those who were following the discipline andthird were those who were fulfilling their love.

²⁸Harēk kā pōj ( P o s e ) apnā-apnā thā .

³⁰Each one's pose was different.

²⁹Buddhi kō ūpar lē jānē vālē bāp sē , bāp samān ban , milan manānē vālē kam|cum thē .

³¹There were very few who took theintellect up above, who became like the Father and celebrated a meeting.

³⁰Rūhānī drill karnē vālē drill karnā chāhtē thē lēkin kar nahī̃ pā rahē thē .

³²Those who came to practise spiritual drillwished to practise the drill but they were unable to do so.

³¹Kāraṇ kyā hōgā  ?

³³What was the reason for that?

³²Jaisē ājkal sthūl drill karnē kē liē bhī halkāpan chāhiē , mōṭāpan nahī̃ chāhiē , mōṭāpan bhī bōjh hōtā hai . ³³Vēsē rūhānī drill mē̃ bhī bhinn-bhinn prakār kē|K bōjh vālē arthāt mōṭī buddhi - aisē bahut prakār kē|K thē .

³⁴Just as, nowadays, in orderto practise physical drill you need lightness, not grossness, because grossness is heaviness, in the same way, in thisspiritual drill there were many with different types of heaviness, that is, many with a gross intellect.

³⁴Jaisē mōṭē śharīr kī|key bhī variety ( V a r i e t y ) hōtī hai , vaisē hī ātmāō̃ kē|K bhārīpan kē|K pōj bhī variety thē .

³⁵Just as there aredifferent kinds of heavy bodies, in the same way, there are various types of heaviness in souls.

³⁵Agar alaukik camera ( C a m e r a ) sē phōṭō nikālō vā śhīśh mahal mē̃ yah variety pōj dēkhō tō baṛī hansī āē .

³⁶If a photo were to betaken by an alokik camera, or if you were to see the various poses in the palace of mirrors, you would be veryamused.

³⁶Jaisē āpkī duniyā mē̃ variety pōj kā khūb hansī kā khēl dikhātē haĩ nā , vaisē yahā̃ bhī khūb hanstē haĩ .

³⁷Just as, in your world, there is a very amusing game of various poses, in the same way, there is a lot oflaughter there also.

³⁷Dēkhē̃gē hansī kā khēl  ?

³⁸Would you like to see this amusing game?

³⁸Bahut aisē bhī thē jō mōṭēpan kē|K kāraṇ apnē kō mōṛnā chāhtē bhī mōṛ nahī̃ saktē .

³⁹There were many who were unable to mouldthemselves because of their heaviness.

³⁹Ūpar jānē kē badlē bār-bār nīchē ā jātē thē .

⁴⁰Instead of going up, they kept coming down.

⁴⁰Bīj rūp stage kō anubhav karnē kē badlē , vistār rūpī vr̥ikṣha mē̃ arthāt anēk saṅkalpō̃ kē|K vr̥ikṣha mē̃ ulajh jātē haĩ . ⁴¹Yah mōṭī buddhi vālō̃ kē|K pōj sunā rahē haĩ .

⁴¹Instead of experiencing the seedstage, they were getting caught in the upheavals of the expansion of the tree, that is, in the tree of many thoughts.Baba is telling you about the poses of those with a gross intellect.

⁴²Rūh-rūhān karnē baiṭhtē haĩ lēkin rūh-rūhān kē badlē svayã kī|key vā anya ātmāō̃ kī|key śikāyatō̃ kī|key pūrī file khōl kar baiṭhtē haĩ .

⁴²They sit in order to have a heart­to­heartconversation, but instead of that, they sit with a whole file of complaints about themselves and other souls.

⁴³Baiṭhtē haĩ chaṛhtī kalā kā anubhav karnē kē liē haĩ , lēkin bāp-dādā kō bahānē-bāzī kī|key kalāyē̃ bahut dikhātē haĩ .

⁴³They sitto experience the flying stage, but they show a lot of talent for making excuses. ⁴⁴They come to BapDada to lightentheir burden.

⁴⁴Bāp-dādā kē āgē bōjh utārnē ātē haĩ , lēkin bōjh utārnē kī|key bajāy bāp kī|key śhrīmat kē|K pramāṇ na chalnē kē|K kāraṇ anēk prakār kī|key avagyāō̃ kā bōjh apnē ūpar chaṛhātē rahtē haĩ .

⁴⁵However, because they do not follow Baba's shrimat, instead of lightening their burden, they take onthemselves the burden of many types of disobedience of shrimat.

⁴⁵Aisē anēk prakār kē|K bōjh vālī bhārī ātmāō̃ kē|K dr̥iśhya dēkhē .

⁴⁶BapDada saw the scenes of souls with many typesof burden.

⁴⁶Saṅyam nibhānē vālī ātmāō̃ kā dr̥iśhya bhī bahut hansī vālā hōtā hai .

⁴⁷The scene of those who just follow the discipline was also very amusing.

⁴⁷Vah kyā hōtā hai , mālūm hai  ? ⁴⁸Bāp kē āgē guṇgān karnē kē|K bajāy , bāp dvārā sarv śhaktiyō̃ kī|key prāpti karnē kē|K bajāy , nindrā kē|K naśhē kī|key prāpti jyādā ākarṣhaṇ kartī hai .

⁴⁸Do you know what that is?Instead of singing praise in front of the Father, instead of attaining all powers from the Father, the attainment of sleephas greater attraction for them.

⁴⁹Semi ( S e m i ) naśhā bhī hōtā hai . ⁵⁰Samay kī|key samāpti kā intjār hōtā hai .

⁴⁹There is semi­intoxication; they are looking forward to the time finishing.

⁵¹Bāp sē lagan kē|K bajāy semi nindrā kē|K naśhē kī|key lagan jyādā hōtī hai . ⁵²In sabhī kā kāraṇ  ?

⁵⁰Instead of love for the Father, there isgreater love for the intoxication of sleep.

⁵³Ātmā kā bhārīpan arthāt mōṭāpan .

⁵¹What is the reason for this?

⁵⁴Jaisē ājkal kē|K doctors ( D o c t o r s ) mōṭēpan kō kam|cum karātē haĩ , vajan kam|cum karātē haĩ , halkā banātē haĩ , vaisē brāhmaṇō̃ kī|key bhī ātmā kē ūpar jō vajan athavā bōjh hai arthāt mōṭī buddhi hai , us bōjh kō haṭākar ‘ mahīn buddhi ’ banō .

⁵²It is heaviness in the soul, that is, grossness.Nowadays, doctors ask people to reduce their physical grossness; that is, to lose weight; to become lighter. ⁵³In thesame way, Brahmin souls have weight, that is, a gross intellect.

⁵⁵Vartamān samay yahī viśhēṣh parivartan chāhiē .

⁵⁴Remove this burden and become those with a subtleintellect.

⁵⁶Tab hī indraprastha kī|key pariyā̃ banē̃gē .

⁵⁵This is the special transformation that is needed at the present time.

⁵⁷Mōṭēpan kō miṭānē kē liē śhrēṣhṭh sādhan kaun-sā hai  ?

⁵⁶Only then will you become the angelsof the court of Indra.

⁵⁸Khān-pān kā parhēj aur exercise ( E x e r c i s e ) .

⁵⁷What is the most elevated method to remove grossness?

⁵⁹Parhēj mē̃ bhī andāj fix ( F i x ) hōtā hai .

⁵⁸Precaution in diet and exercise.

⁶⁰Vaisē yahā̃ bhī buddhi dvārā bār-bār aśharīrīpan kī|key exercise karō aur buddhi kā bhōjan saṅkalp hai unkī parhēj rakhō .

⁵⁹When taking precautions,the quantity is also fixed. ⁶⁰In the same way, let there be the exercise of the intellect becoming bodiless again andagain.

⁶¹Jis samay jō saṅkalp rūpī bhōjan svīkār karnā hō us samay vahī svīkār karō .

⁶¹Thoughts are the food for the intellect; let there be precaution in that.

⁶²Vyarth saṅkalp rūpī ēksaṭrā ( E x t r a ) bhōjan na hō . ⁶³Tō vyarth saṅkalpō̃ kē|K bhōjan kī|key parhēj hō .

⁶²Whichever food of thought is required,whenever it is required, only accept that at that time Do not take extra food of waste thoughts.

⁶⁴Parhēj kē liē self control ( S e l f C o n t r o l  ; svayã par niyantraṇ ) chāhiē .

⁶³So there should bethe precaution of not taking the food of waste thoughts. ⁶⁴Self­control is needed for precaution.

⁶⁵Nahī̃ tō parhēj pūrṇ rīti nahī̃ kar saktē .

⁶⁵Otherwise, you willnot be able to have complete precaution.

⁶⁶Tō self control arthāt jis samay jaisē chāhē , vahā̃ buddhi lagā sakē tab hī mahīn buddhi ban jāyēṅgē .

⁶⁶Self­control means wherever and whenever you need to apply your intellect,you should be able to apply it. ⁶⁷Only then will you become those with a subtle intellect.

⁶⁷‘ mahīntā hī mahāntā hai .

⁶⁸Subtlety is greatness.

⁶⁸’ jaisē śharīr kī|key rīti sē halkāpan parasanailiṭī ( P e r s o n a l i t y ) hai  ; vaisē buddhi kī|key mahīntā va ātmāō̃ kā halkāpan brāhmaṇ jīvan kī|key parasanailiṭī hai .

⁶⁹Just aslightness of body adds to the personality of a person, in the same way, subtlety of the intellect and lightness of thesoul is the personality of Brahmin life.

⁶⁹Tō ab kyā karnā hai  ?

⁷⁰So, what do you have to do now?

⁷⁰Anēk prakār kē|K mōṭēpan kō miṭāō . ⁷¹Mōṭēpan kā vistār phir sunāyēṅgē ki kis prakār kā mōṭāpan hai . ⁷²Bōjh kē|K anēk prakār haĩ uskā vistār phir sunāyēṅgē .

⁷¹Finish the many varieties of grossness.Baba will speak about the detail of grossness at another time; about what the different varieties of grossness are.There are many different varieties of burdens also and Baba will tell you about those at another time.

⁷³Tō āj kē|K drill kā samāchār kyā huā  ?

⁷²So, what is thenews of today's drill?

⁷⁴Bōjh kā mōṭāpan .

⁷³To finish the burdens.

⁷⁵Iskō miṭānē kā hī lakṣhya rakh svayã kō phariśhtā arthāt halkā banāō .

⁷⁴Have the aim of finishing these and become an angel, that is, makeyourself light.

⁷⁶Achchhā . ⁷⁷Aisē indraprastha kī|key pariyā̃ , second mē̃ is lōk sē pār parlōk nivāsī bannē vālī , sadā bāp samān ban bāp sē milan manānē vālī mahīn buddhi arthāt mahān ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁷⁵To such angels of the court of Indra; to those who become the residents of the land beyond within a second; to thosewho always become like the Father and celebrate the meeting with the Father; to those with a subtle intellect, that is,to the great souls, BapDada's love remembrance and namaste.

⁷⁸Party kē sāth  :

⁷⁶With the groups:

⁷⁹Abhī-abhī ūpar , abhī-abhī nīchē , itnī ēksarasāīj karnē kī|key practice hai  ?

⁷⁷One minute up, the next minute down: do you practise this exercise?

⁸⁰Jiskō practice nahī̃ hōtī hai vē|way muśhkil hī kar pātē haĩ .

⁷⁸Those who don't practise find it difficult.

⁸¹Rūhānī ēksarāsaīz kē|K anubhavī hō  ?

⁷⁹Doyou experience this spiritual excercise?

⁸²Abhī-abhī direction milē ēk second mē̃ bīj rūp sthiti mē̃ sthit hō jāō . ⁸³Jaisē direction dētē haĩ tō second mē̃ kartē haĩ nā , aisē hī direction milē ki ūñchī sē ūñchī sthiti mē̃ sthit hō jāō tō hō saktē hō yā time lagēgā  ?

⁸⁰If you were to receive the direction to become stable in the seed stage rightnow ­ just as directions are given to do something and it is done in one second ­ in the same way, if you were giventhe direction to become stable in the highest stage, would you be able to do this or would it take time?

⁸⁴Agar teacher haiṇḍsa up ( H a n d s U p  ; hāth ūpar ) kahē aur haiṇḍsa up na kar sakē̃ tō teacher kyā kahēgā ki line sē kinārē hō jāō .

⁸¹If the teacherasks you to put your hands up and you are not able to do this, then what would the teacher say? ⁸²He would say: Moveout of the line and stand on one side.

⁸⁵Line sē bāhar nikāl dētē haĩ nā  ?

⁸³He would take you out of the line, would he not?

⁸⁶Tō yahā̃ bhī nikālnā nahī̃ paṛtā lēkin ôṭōmēṭīkalī ( A U T O M A T I C A L L Y  ; svataḥ ) tīvr purūṣhārth kī|key line sē kinārē hō jātē haĩ .

⁸⁴Here also, you would have tocome out of the line. ⁸⁵That is, you automatically come out of the line of intense effort­makers.

⁸⁷Purūṣhārth kē|K line mē̃ ā jātē haĩ .

⁸⁶You become part ofthe line of those who are just simply effort­makers.

⁸⁸Agar kōī achchhī stage par ēksarasāīj dikhānī paṛtī hō tō jō hōśhiyār hōṅgē vahī group stage par āyēgā nā .

⁸⁷If an exercise has to be shown on a public stage, only the cleverones will appear on the stage.

⁸⁹Iskē liē first prize win ( W i n ) karnē vālā group chāhiē .

⁸⁸For that, the group who would claim first prize would be needed.

⁹⁰Tō first ( F i r s t ) arthāt fast ( F a s t  ; tīvr ) puruṣhārthī .

⁸⁹So, to be first meansto be a fast effort­maker.

⁹¹Agar fast puruṣhārthī nahī̃ tō first nahī̃  ; second group hō gayā .

⁹⁰If you are not fast effort­makers then you cannot be the first effort­makers.

⁹²Jō bhārī hōtā hai vō fast nahī̃ jā saktā hai .

⁹¹You would thenbecome the second group. ⁹²Someone who is heavy is not able to go fast.

⁹³Kōī bhī prakār kā bhārīpan vā bōjh nahī̃ hō .

⁹³There should be no type of heaviness orburden.

⁹⁴Nirantar yōg nahī̃ lagtā iskā matlab bhārīpan hai , bōjh hai . ⁹⁵Bōjh nīchē lē ātā hai .

⁹⁴If you are not able to have constant yoga, it means that there is heaviness; there is a burden.

⁹⁶Nīchē lē ānā hī siddh kartā hai ki bōjh hai .

⁹⁵It is the burdenthat brings you down.

⁹⁷Body - kōnsēs ( B o d y - C o n s c i o u s  ; dēh-abhimān ) nīchē lē ātā hai .

⁹⁶The fact that you come down means that there is a burden. ⁹⁷Body consciousness brings youdown.

⁹⁸Jaisē bāp ū̃chē sē ū̃chā hai , unkā nivās sthān ū̃chē sē ū̃chā hai , unkā karttavya va guṇ ū̃chē sē ū̃chā hai , tō āp sabkē bhī nivās sthān , guṇ aur karttavya ū̃chē sē ū̃chā hai nā  ?

⁹⁸Just as the Father is the Highest on High, His place of residence is the highest on high, His task and His virtuesare the highest on high, so too, your place of residence, your virtues and your task are also the highest on high, arethey not?

⁹⁹Bāp samān hō nā  ?

⁹⁹You are like the Father, are you not?

¹⁰⁰Ū̃chē nivās sthān vālē , ū̃chē guṇ va karttavya vālē , nīchē kaisē ā saktē haĩ  ?

¹⁰⁰How can the ones with the highest place of residence, highest virtues and task come down?

¹⁰¹Ānā nahī̃ chāhiē lēkin ā jātē haĩ .

¹⁰¹You should not comedown but you do.

¹⁰²Uskō kyā kahē̃gē - first puruṣhārthī yā second  ?

¹⁰²What would this be called? ¹⁰³First effort­makers, or second?

¹⁰³Lakṣhya first class kā aur lakṣhaṇ second kā , yah kaisē hōgā  ?

¹⁰⁴How can you have the aim of beingfirst­class yet have the characteristics of the second?

¹⁰⁴Baiṭhnā hai first class mē̃ aur ticket lī hai second class kī|key tō first mē̃ baiṭh sakē̃gē  ?

¹⁰⁵You want to sit in the first­class but you have purchased asecond­class ticket, and so how can you be able to sit first­class?

¹⁰⁵Mātāyē̃ aur kanyāyē̃ tō viśhēṣh lucky haĩ . ¹⁰⁶Kyōṅki yē sabsē garīb haĩ .

¹⁰⁶The mothers and the kanyas are especially lucky because they are the poorest of all.

¹⁰⁷Bāp kō bhī garīb-nivāj gāyā huā hai . ¹⁰⁸Sāhukār-nivāj nahī̃ .

¹⁰⁷Baba is also praised as the Lordof the Poor, not the Lord of the Wealthy.

¹⁰⁹Tō garīb jaldī pad pā saktē haĩ . ¹¹⁰Sāhukār nahī̃ .

¹⁰⁸So the poor ones, not the wealthy, can claim a status quicker.

¹¹¹Takdīr vān garīb hī haĩ .

¹⁰⁹The poor arethe fortunate ones.

¹¹²Tō kumāriyā̃ aur mātāyē̃ takdīrvān haĩ jō saṅgamyug par kumārī vā mātā banī haĩ .

¹¹⁰So the kumaris and the mothers are fortunate that they are either a kumari or a mother at theconfluence age.

¹¹³Charitra bhī jyādā gōpī vallabh kē sāth gōpiyō̃ kē|K hī gāyē gayē haĩ , gōpō̃ kē|K kam|cum .

¹¹¹It is the divine activity of the gopies with the Father that has been remembered more; not so much ofthe gopes.

¹¹⁴Tō lucky hō jō gōpī tan mē̃ hō .

¹¹²You are lucky that you are in the body of a gopi.

¹¹⁵Saṅgamyug mē̃ ‘ śhakti first ’ kā bāp-dādā kā nārā hai .

¹¹³At the confluence age BapDada's slogan is: Shaktis first.

¹¹⁶Svayã brahmā bāp nē bhī mātāō̃ kō samarpaṇ kiyā .

¹¹⁴Brahma Baba himself also surrendered to the mothers.

¹¹⁷Sunāyā nā ki brahmā bāp kī|key bhī ‘ mātā gurū ’ hai .

¹¹⁵You have heard that the mother is the guru of Brahma Babaas well.

¹¹⁸Tō itnē takdīrvān hō .

¹¹⁶So you are so fortunate!

¹¹⁹Itnā apnī takdīr kō jāntī hō yā mānkar chaltī hō  ?

¹¹⁷Do you have this awareness and move with recognition of so much fortune?

¹²⁰Ēk hōtā hai jānnā , dūsrā hōtā hai mānnā aur chalnā .

¹¹⁸One isto know and the other is to accept and live on that basis.

¹²¹Mātāō̃ kā martabā kōī kam|cum nahī̃ hai , aisī mātāē̃ jinkā śhivbābā kē sāth part hai .

¹¹⁹The status of the mothers, who have a part with Shiv Baba,is no less. ¹²⁰Do you have so much intoxication?

¹²²Itnā naśhā hai  ?

¹²¹Do you have so much happiness?

¹²³Itnī khuśhī hai  ?

¹²²If you stay in this stage, you willkeep flying in happiness.

¹²⁴Is stage par rahō tō khuśhī mē̃ uṛtē rahē̃gē .

¹²³Do you have this much intoxication, this much happiness?

¹²⁵Pariyā̃ sadā uṛtī rahtī haĩ .

¹²⁴Stay in this stage and you willkeep flying in happiness.

¹²⁶Tō aisē saṅgamyug kī|key pariyā̃ jō bāp kē|K sāth-sāth avyakt vatan , mūlvatan mē̃ uṛtī rahtī haĩ .

¹²⁵Angels always keep flying. ¹²⁶You are such angels of the confluence age that you keep flyingwith the Father in the subtle region and the supreme region.

¹²⁷Uṛnā mānā dhyān mē̃ jānā nahī̃ , lēkin buddhi kē|K vimān mē̃ sadā uṛtē rahō .

¹²⁷To fly does not mean to go into trance but to keep flyingwith the vehicle of the intellect.

¹²⁸Buddhi kā vimān bahut baṛā hai .

¹²⁸The vehicle of the intellect is very big.

¹²⁹Buddhi dvārā jab chāhō , jahā̃ chāhō pahũch jāō . ¹³⁰Mōṭī buddhi nahī̃ , lēkin mahīn buddhi .

¹²⁹You can reach wherever you wish andwhenever you choose with the intellect, but not a gross intellect, only with a subtle intellect.

¹³¹Tō abhī kyā karnā hai  ?

¹³⁰So, what do you have todo now?

¹³²Bilkul is lōk kē|K lagāv sē parē .

¹³¹Go completely beyond the attachments of this world.

¹³³Aisā hī purūṣhārth hai nā  ?

¹³²This is what your effort is, is it not?

¹³⁴Is lōk mē̃ hai hī kyā  ?

¹³³What is there inthis world anyway?

¹³⁵Asār saṅsār sē kyā kām hai  ?

¹³⁴What use is a world without essence?

¹³⁶Tō phir kyō̃ jātē hō  ?

¹³⁵So then, why do you go there?

¹³⁷Jahā̃ kōī kām nahī̃ hōtā hai vahā̃ jānā hōtā hai kyā  ?

¹³⁶Would you go to a placewhere there is nothing useful?

¹³⁸Tō ab buddhi dvārā jānā band karō .

¹³⁷So stop your intellect going there.

¹³⁹Jab kōī prāpti nahī̃ , kōī phāydā nahī̃ tō buddhi kyō̃ jātī hai  ?

¹³⁸Since there is no attainment and there is no benefit,why does your intellect go there?

¹⁴⁰Time waste|west hōgā nā  ?

¹³⁹Time is wasted, is it not?

¹⁴¹Phir vāpas lauṭnā paṛēgā . ¹⁴²Vāpas lauṭnē mē̃ samay aur energy ( E n e r g y  ; śhakti ) waste|west ( W a s t e  ; vyarth ) jāyēgī .

¹⁴⁰You have to come back from there anyway, and whenyou have to return, your time and energy are wasted. ¹⁴¹So then, why do you waste these?

¹⁴³Tō waste|west kyō̃ kartē hō  ?

¹⁴²You have to accumulate fortwenty­one births in a short time.

¹⁴⁴Abhī tō 21 janmō̃ kē liē jamā karnā hai sirph thōṛē sē samay mē̃ .

¹⁴³Should you waste such a short time? ¹⁴⁴To waste one second means to waste thereward of one birth.

¹⁴⁵Tō kyā itnā thōṛā-sā milā time vyarth karnā chāhiē  ?

¹⁴⁵The time of the confluence is so important. ¹⁴⁶Achcha, you constantly remain happy, do you not?

¹⁴⁶Ēk second waste|west karnā arthāt ēk janm kī|key prālabdh waste|west karnā .

¹⁴⁷Do you sometimes cry? ¹⁴⁸One are the tears of the eyes, the otherare tears of the mind.

¹⁴⁷Itnā mahatva saṅgam kē|K samay kā hai .

¹⁴⁹There should not be tears of the mind either.

¹⁴⁸Achchhā , sadā khuśhī mē̃ tō rahtī hō nā  ?

¹⁵⁰To experience a wave of sorrow in the mindmeans there are tears in the mind.

¹⁴⁹Kabhī rōtī tō nahī̃ hō  ?

¹⁵¹No variety of tears should come.

¹⁵⁰Ēk hōtā hai āṅkh kē|K āṅsū , dūsrā hōtā hai man kē|K ā̃sū .

¹⁵²Become free from tears. ¹⁵³Those who cry nowlose. ¹⁵⁴Those who laugh attain.

¹⁵¹Tō man kē|K ā̃sū bhī nahī̃ ānē chāhiē .

¹⁵⁵Therefore, you should not see the world of sorrow even by mistake.

¹⁵²Man mē̃ duḥkh kī|key lahar ānā mānā man kē|K ā̃sū .

¹⁵⁶You areexperienced in that already; so then, why do you get deceived?

¹⁵³Dōnō̃ prakār kē|K ā̃sū nahī̃ bahānā .

¹⁵⁷Once you have become experienced by beingdeceived, why allow yourself to be deceived again?

¹⁵⁴Rōnē sē mukt hōnā hai .

¹⁵⁸Why do you fall into the world of sorrow?

¹⁵⁵Abhī jō rōtē haĩ , vē|way khōtē haĩ .

¹⁵⁹Once someone hasfallen into a ditch, would he allow that to happen a second time?

¹⁵⁶Jō hanstē haĩ vah pātē haĩ .

¹⁶⁰This ditch is the very depths of hell.

¹⁵⁷Tō kabhī bhī galatī|galtī sē bhī duḥkh kī|key duniyā nahī̃ dēkhnī chāhiē .

¹⁶¹The thought offalling into this should not come even in your dreams.

¹⁵⁸Anubhavī phir dhōkhā khātē haĩ kyā  ?

¹⁶²The mothers are multimillion times fortunate.

¹⁵⁹Dhōkhā khā kar anubhav kar liyā , tō phir dhōkhā khāyēṅgē  ?

¹⁶³Baba sees youwith that elevated vision.

¹⁶⁰Phir duḥkh kī|key duniyā mē̃ kyō̃ jātī hō  ?

¹⁶⁴Not just a hundred times fortunate but multimillions times fortunate.

¹⁶¹Ēk bār khēl mē̃ girnē vālā dōbārā girtā hai kyā  ?

¹⁶⁵To be a hundredtimes fortunate is ordinary, but you have become multimillion times fortunate.

¹⁶²Yah khēl tō ēkdam raurav nark hai .

¹⁶⁶Always stay happy.

¹⁶³Ismē̃ girnē kā saṅkalp tō svapn mē̃ bhī na ānā chāhiē .

¹⁶⁷Churn thetreasures you have received from Baba and always remain cheerful.

¹⁶⁴Tō mātāē̃ padmāpadma bhāgyaśhālī haĩ .

¹⁶⁸You will not receive such a huge treasure in anyother birth throughout the entire cycle.

¹⁶⁵Bāp tō usī śhrēṣhṭh nazar sē dēkhtē haĩ .

¹⁶⁹So you should fly with so much happiness!

¹⁶⁶Saubhāgyaśhālī nahī̃ , lēkin padmāpadma bhāgyaśhālī .

¹⁷⁰Angels don't come down; theykeep flying up above.

¹⁶⁷Saubhāgyaśhālī bannā tō sādhāraṇ bāt hai .

¹⁷¹You are the ones who always stay in the love of One, are you not?

¹⁶⁸Lēkin padmāpadma bhāgyaśhālī bannā hai .

¹⁷²Let there be no love otherthan love for the Father.

¹⁶⁹Sadā khuśh rahō .

¹⁷³One Father and none other!

¹⁷⁰Bāp kē|K khazānē kō sumiraṇ kartē huē sadā harṣhit rahō . ¹⁷¹Itnā khazānā sārē kalp mē̃ kisī janm mē̃ bhī nahī̃ milēgā .

¹⁷⁴Your intellect should not go anywhere else even by mistake.Break all other connections and forge a connection with One; this is the Father's direction.

¹⁷²Tō kitnī khuśhī mē̃ uṛnā chāhiē  ?

¹⁷⁵The sound that should emerge in your mind is: One Father and none other.

¹⁷³Pariyā̃ nīchē nahī̃ ātī , ūpar uṛtī rahtī hai .

¹⁷⁶This is called the soundless chant. ¹⁷⁷Youhave to go ahead of one another.

¹⁷⁴Sadā ēk kī|key lagan mē̃ rahnē vālī hō nā  ?

¹⁷⁸Whomsoever you see should be seen as number one.

¹⁷⁵Sivāē ēk bāp kē|K aur kōī lagan nahī̃ .

¹⁷⁹This is the wish that theFather has for the children.

¹⁷⁶Ēk bāp dūsrā na kōī , galatī|galtī sē bhī dūsrī jagah buddhi nahī̃ jānī chāhiē .

¹⁸⁰All of you are number one. ¹⁸¹Number one means those who are always victorious.

¹⁷⁷Sab saṅg tōṛ ēk saṅg jōṛ - yahī bāp kā direction hai .

¹⁸²Thevictorious jewels defeat the situation they are not defeated by that.

¹⁷⁸Sadā man sē yahī ālāp nikaltā rahē - ‘ ēk bāp dūsrā na kōī ’ .

¹⁸³A Shakti means someone who is a conqueror ofsinful actions. ¹⁸⁴Achcha.

¹⁷⁹Isī kō ajapājāp kahtē haĩ . ¹⁸⁰Ēk dūsrē sē āgē jānā hai .

¹⁸⁵Blessing: Instead of being defeated again and again, sacrifice yourself and become a victorious master almightyauthority.When you constantly have every thought and perform every action considering yourself to be a victorious jewel, therecan never be defeat. ¹⁸⁶Someone who is a master almighty authority can never be defeated. ¹⁸⁷If you are defeated againand again, then you experience Dharamraj. ¹⁸⁸Those who are defeated will have to make many garlands in the future;they will have to offer garlands to many images from the copper age onwards.

¹⁸¹Jiskō dēkhō vahī number - one nazar āē .

¹⁸⁹Therefore, instead of being defeated,surrender yourself.

¹⁸²Bāp kī|key sadaiv bachchō̃ prati yahī āśhā rahtī hai  ; sab number-one hō .

¹⁹⁰Make a promise to adopt your perfect form and you will become victorious.

¹⁸³Number-one arthāt sadaiv vijayī .

¹⁹¹Slogan: The words "at some point" indicate weakness.

¹⁸⁴Vijayī ratna hār khilānē vālē hōtē haĩ , hār khānē vālē nahī̃ .

¹⁹²Therefore, don't say "I will do it at some point", but say, "Iwill do it now".

¹⁸⁵Śhakti arthāt vikarmājīt . ¹⁸⁶Achchhā .

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