Avyakt murli for Thursday 14 April 1977

⁰> ¹14-04-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 10/02/97 Om Shanti Avyakt BapDada Madhuban 14/04/77

²Śhrēṣhṭh takdīr kī|key taṣhwīr

¹The portrait of elevated fortune.

³Apnī takdīr kī|key taṣhwīr dvārā takdīr banānē vālē , her|har paristhiti kē|K pēparō̃ mē̃ ever ready , sadā mahāvīr rahnē vālē bachchō̃ prati bābā bōlē  :

²Today, BapDada is seeing the portrait of the fortune of each child. ³Each one has prepared his own portrait according to his own capacity.

⁴Āj bāp-dādā her|har bachchē kē|K takdīr kī|key taṣhwīr dēkh rahē haĩ .

⁴The speciality of spirituality is needed in any portrait.

⁵Har ēk nē yathā - śhakti apnī-apnī taṣhwīr taiyār kī hai . ⁶Taṣhwīr kē|K andar viśhēṣhtā rūhāniyat kī chāhiē .

⁵A portrait filled with spirituality shows any soul the path to the spiritual Father.

⁷Rūhāniyat bharī taṣhwīr her|har ātmā kō rūhānī bāp kī|key rāh batā dētī hai . ⁸Jaisē laukik mē̃ bahut sundar banī huī taṣhwīr apnī rachayitā kī|key smr̥iti dilātī hai ki iskō banānē vālā kaun  ?

⁶Just as a beautiful portrait painted by a lokik person reminds others of the creator, so too, who is the creator of this portrait?

⁹Aisē hī rūhānī taṣhwīr arthāt śhrēṣhṭh takadīr-vālī taṣhwīr banānē vālē bāp kē|K taraph svataḥ hī ākarṣhit kartī hai .

⁷In the same way, a spiritual portrait, that is, a portrait of elevated fortune automatically attracts others towards the Father who created it.

¹⁰Āpkā bhāgya , bhāgya banānē vālē bhagvān kī|key svataḥ yād dilātā hai .

⁸Your fortune (bhagya) automatically reminds others of God (Bhagwan) who created your fortune.

¹¹Aisē śhrēṣhṭh takdīr kī|key taṣhwīr banāī hai  ?

⁹Have you created a portrait of such an elevated fortune?

¹²Rūhānī takdīr arthāt chaltā-phirtā light house ( L i g h t H o u s e ) .

¹⁰A spiritual fortune means a walking­moving light­house.

¹³Light house kā karttavya hai - harēk kō sahī rāh dikhānā .

¹¹The duty of a light­house is to show everyone the true path.

¹⁴Chaltē-phirtē itnē light house kyā kamāl karē̃gē  ?

¹²So what wonder will all these walking­moving light­houses perform?

¹⁵Aisē banē hō vā ab tak bannē kē|K plan banā rahē hō  ?

¹³Have you become this or are you still making plans to become this?

¹⁶Is bār bāp-dādā result lēnē kē liē āē haĩ .

¹⁴This time, BapDada has come to take the results.

¹⁷Jab paper arthāt imtahān kē|K din hōtē haĩ tō us samay paṛhāī paṛhāyī nahī̃ jātī hai , lēkin paṛhē huē kā imtahān hōtā hai .

¹⁵The study is not taught at the time of the examination days, but an exam is taken of what you have already studied.

¹⁸Tō bāp-dādā nē bhī saṅkalp dvārā , vāṇī dvārā , karma dvārā paṛhāī bahut paṛhāyī hai , ab uskī result dēkhē̃gē .

¹⁶So BapDada has also taught you a lot through thoughts, words and actions, and now He will see the results.

¹⁹Harēk apnī result sē santuṣhṭ haĩ  ?

¹⁷Is each one of you content with your results?

²⁰Caik kiyā hai ki samay pramāṇ vā bāp kī|key paṛhāī pramāṇ , viśhva kē āgē svayã kō pratyakṣha pramāṇ banāyā hai  ?

¹⁸Have you checked yourself? ¹⁹According to the time, have you made yourself a visible example in front of the world?

²¹Kōī bhī bāt kō spaṣhṭ karnē kē liē anēk prakār kē|K pramāṇ diē jātē haĩ .

²⁰Many types of examples are given to clarify something in particular.

²²Lēkin sabhī pramāṇ mē̃ śhrēṣhṭh pramāṇ , ‘ patyakṣa pramāṇ ’ hī hai .

²¹However, out of all the examples, the most elevated example is a practical, visible example.

²³Tō aisē banē hō  ? ²⁴Jō kōī bhī dēkhē tō anubhav karē ki inhē̃ paṛhānē vālā vā banānē vālā sarvśhaktivān bāp hai .

²²So have you become such that anyone who sees you experiences that the One who taught you or made you is the Almighty Authority Father.

²⁵Pratyakṣha pramāṇ hī bāp kō pratyakṣha karnē kā sahaj aur śhrēṣhṭh sādhan hai .

²³A practical, visible example is an easy and elevated method to reveal the Father.

²⁶Is sādhan kō apnāyā hai  ?

²⁴Have you adopted this method?

²⁷Pratyakṣhatā varṣh tō manāyā lēkin svayã kō pratyakṣha pramāṇ banāyā  ?

²⁵You have celebrated the year of revelation, but have you made yourself into a practical example?

²⁸Sahaj hai vā muśhkil hai  ?

²⁶Is it easy or difficult?

²⁹Kyōṅki pratyakṣha pramāṇ arthāt jō hō , jiskē hō usī smr̥iti mē̃ rahnā .

²⁷To be a practical example means to constantly have the awareness of who you are and who you belong to.

³⁰Vah muśhkil hōtā hai  ?

²⁸Is this difficult?

³¹Apnē āpkō yād karnā kiskō muśhkil lagtā hai  ? ³²Ṭēmpararī  ?

²⁹Who finds it difficult to remember themselves?

³³ ( T e m p o r a r y  ; asthāyī ) part bajānē kē|K samay apnā ṭēmpararī time kā smr̥iti mē̃ rakhnā muśhkil hōtā hai .

³⁰It can be difficult to keep in your awareness your temporary part for a temporary period.

³⁴Jaisē kōī female ( F e m a l e ) sē mail|male|mēl ( M a l e ) banēgā tō phir bhī part bajātē-bajātē female kā rūp kab smr̥iti mē̃ ā jāyēgā .

³¹When a female plays a part of a male, then whilst playing her part, she would sometimes fall back into the awareness of being a female.

³⁵Lēkin nijī svarūp kab bhūltā nahī̃ hai .

³²However, the original form can never be forgotten.

³⁶Tō āp jō hō , jiskē hō aur jahā̃ kē|K hō vah anādi nijī svarūp , anādi bāp , anādi sthān hai , na ki ṭēmpararī .

³³So whatever you are, whoever you belong to, wherever you belong, that is, the eternal original form, the eternal Father and the eternal place, not temporary.

³⁷Anādi kī|key smr̥iti sahaj hōtī hai vā muśhkil  ?

³⁴Is it easy or difficult to keep the awareness of the eternal?

³⁸Pratyakṣha pramāṇ arthāt anādi rūp mē̃ sthit rahnā .

³⁵To give the practical result means to stabilise yourself in the eternal form.

³⁹Phir bhī bhūl jātē hō  ?

³⁶But even then, you still forget.

⁴⁰Vāstav mē̃ bhūlnā muśhkil hōnā chāhiē .

³⁷In fact, it should be difficult to forget.

⁴¹Kyōṅki bhūlkar jō svarūp smr̥iti mē̃ lātē hō vah anādi nahī̃ , madhyakāl kā hai . ⁴²Madhyakāl arthāt dvāpar kā samay , tō madhyakāl kā svarūp muśhkil yād ātā hai . ⁴³Yah yathārth nahī̃ lēkin ayathārtha hai .

³⁸The form that you bring into your awareness, having forgotten yourself, is not the eternal form; it is the form of the middle period The middle period means the copper age onwards, and so it is with great difficulty that you should remember the form of the middle period.

⁴⁴Bāp-dādā result lēnē āyē haĩ , khās purānō̃ sē .

³⁹That is not the real form, that is unreal.

⁴⁵Jinhōnnē viśhēṣh ulhanō̃ dvārā āhvān kiyā hai . ⁴⁶Purānō̃ kā āhvān karnā arthāt result dēnē kē liē taiyār rahnā .

⁴⁰BapDada has come to take the result, specially of the older ones; of those who have invoked Baba through their complaints.

⁴⁷Kyōṅki bāp-dādā nē pahlē hī kah diyā thā . ⁴⁸Jaisē nayō̃ kō sunātē hō , bāp kā ānā apnē āpkō jītē jī marnē kā sāhas rakhnā . ⁴⁹Kyōṅki bāp kā ānā arthāt vāpas lē jānā vā purānī duniyā kā parivartan karnā .

⁴¹For the old ones to invoke Baba means to remain ready to give their results because BapDada has already told you: You tell the new ones who come, that for Baba to come means to have courage to die alive because Baba comes to take us back or to transform the old world.

⁵⁰Vaisē hī āpkō bāp kā bulānā arthāt result dēnē kē liē taiyār rahnā .

⁴²In any case, when you call the Father, you have to remain ready to give your results.

⁵¹Tō paper kē liē taiyār hō nā  ?

⁴³So, you are ready to take the paper, are you not?

⁵²Viśhva kō parivartan karnē kī|key halchal dēkhtē huē achal hō  ?

⁴⁴Are you unshakable on seeing the upheaval of the transformation of the world?

⁵³Svayã kō halchal karānē vālē nimitt samajhtē hō vā ab tak apnē hī halchal mē̃ hō  ? ⁵⁴Bāp-dādā hilānē kē|K paper lēvē  ?

⁴⁵Do you consider yourselves to be instruments to bring about upheaval or are you still caught up in your own upheaval?

⁵⁵Achal rahē̃gē vā ḍagmag hōṅgē  ?

⁴⁶Should BapDada take a test to make you fluctuate?

⁵⁶Ready ( R E a d y ) hō yā ever ready ( E v e r e a d y  ; sadā taiyār ) hō  ?

⁴⁷Will you remain unshakable or will you fluctuate? ⁴⁸Are you ready or ever­ready?

⁵⁷Result kyā hai  ?

⁴⁹What is the result?

⁵⁸Svayã kē|K saṅskārō̃ kē|K paper , svayã kē|K vyarth saṅkalpō̃ kē|K paper vā kōī na kōī śhakti kī|key kamī kē|K kāraṇ paper , sarv sē saṅskār milānē kē|K paper , ab tak in chhōṭē-chhōṭē had kē|K paper mē̃ bhī halchal mē̃ ātē hō vā achal hō  ?

⁵⁰Do you still fluctuate in the little limited test papers that come; tests through your own sanskars; tests through your own waste thoughts; tests due to lacking a particular power; tests that come in harmonising your sanskars with others ­ or are you unshakable?

⁵⁹Bēhad kē|K paper arthāt anādi tatvō̃ dvārā paper , bēhad kē|K viśhva kē|K halchal dvārā paper , bēhad kē|K vātāvaraṇ dvārā paper , bēhad sr̥iṣhṭi kē|K tamōpradhān aśhuddh vibration ( V i b r a t i o n ) vāyumaṇḍal dvārā paper .

⁵¹An unlimited paper means a paper through the eternal elements; tests through the upheaval of the world; tests through the unlimited environment; test papers through the impure and tamopradhan vibrations and atmosphere of the unlimited world.

⁶⁰Aisē bēhad kē|K paper dēnē kē liē pahlē hai - ‘ svayã dvārā svayã kā paper ’ , chhōṭē sē brāhmaṇ saṅsār dvārā vā brāhmaṇō̃ kē|K saṅskārō̃ dvārā āyā huā paper , yah kachchā imtahān hai vā pakkā imtahān hai  ?

⁵²Are you ready to take such an unlimited paper? ⁵³First is the paper of the self from the self. ⁵⁴Is the paper which comes from the small world of Brahmins or through the sanskars of Brahmins a mock exam or the real exams?

⁶¹Jaisē chhaḥ mās kā aur bārah mās kā pakkā imtahān hōtā hai nā  !

⁵⁵They have the exams every six months or twelve months.

⁶²Tō had kā paper dē pās|pass hō gayē hō  ?

⁵⁶Have you given the limited test paper and passed?

⁶³Abhī bēhad kā paper śhurū hō  ?

⁵⁷Should the unlimited paper now begin?

⁶⁴Isī tarah apnē āpkō caik karō ki - kisī bhī subject kē|K paper mē̃ pās|pass marks ( M a r k s  ; number ) lēnē yōgya banē haĩ vā pass with honour ( P a s s W i t h H o n o u r  ; sammān sahit pās|pass ) banē haĩ .

⁵⁸In this way, check yourself as to whether you have become worthy to claim pass marks or to pass with honour in the test of any subject. ⁵⁹Do you understand what you have to do?

⁶⁵Samjhā , kyā karnā hai  ?

⁶⁰You are very much afraid; who are you afraid of?

⁶⁶Ghabrātē bahut hō aur ghabrātē kissē hō  ? ⁶⁷Māyā kē|K budbudō̃ sē . ⁶⁸Jō abhī-abhī haĩ , abhī-abhī nahī̃ hōṅgē .

⁶¹You are afraid of the little bubbles of Maya which are there in front of you one moment, but not there the next moment.

⁶⁹Chhōṭē bachchē bhī budbudō̃ sē nahī̃ ḍartē haĩ .

⁶²Even little children are not afraid of bubbles.

⁷⁰Khēltē haĩ na ki ḍartē haĩ .

⁶³They play with them; they are not afraid of them.

⁷¹Master sarvśhaktivān budbudō̃ sē khēlnē vālē haĩ na ki ḍarnē vālē .

⁶⁴Those who are master almighty authorities play with the bubbles; they are not afraid of them.

⁷²Achchhā phir āgē sunātē rahē̃gē .

⁶⁵Achcha, Baba will continue to tell you more later.

⁷³Achchhā .

⁶⁶Achcha.

⁷⁴Aisē chaltē-phirtē light house , apnē takdīr kī|key taṣhwīr dvārā takdīr banānē vālē , bāp kō her|har samay pratyakṣha karnē vālē , her|har paristhiti kē|K pēparō̃ mē̃ ever ready rahnē vālē , sadā pratyakṣha pramāṇ ban anya kō prērṇā dēnē vālē , aisē sadā mahāvīr rahnē vālē bachchō̃ kō yād-pyār aur namastē .

⁶⁷To the walking, moving light­houses; to those who make your portrait through the image of your fortune; to those who reveal the Father at every moment; to those who are ever­ready in every situation at every moment; to those who become the visible example and inspire others; to such children who are constantly Mahavir children, love, remembrances and namaste.

⁷⁵Dīdī jī sē vārtālāp

⁶⁸SPEAKING TO DIDIJI:

⁷⁶Āp sabhī viśhēṣh ātmāē̃ bāp-dādā kē|K kārya mē̃ sahyōgī hō .

⁶⁹All of you are the special souls co­operative in BapDada’s task.

⁷⁷Sahyōg kē|K return mē̃ viśhēṣh sarv aur sahaj prāptiyā̃ hōtī haĩ .

⁷⁰In return for your co­operation, you receive all attainments easily.

⁷⁸Jitnā samay jō sarv prakār sē sahyōgī bantē haĩ , uskā pratyakṣ-phal sarv prāptiyō̃ kā anubhav sahaj hōtā hai .

⁷¹For the length of time that one remains co­operative in every way, the immediate return of that is that you easily experience all attainments.

⁷⁹Jaisē samay prati samay bāp kē|K sahyōgī bantē haĩ tō bāp bhī return mē̃ madad kartē haĩ .

⁷²As you remain co­operative with the Father from time to time, in return Baba also helps you.

⁸⁰Himmat kā saṅkalp ēk bachchē kā aur hazār śhrēṣhṭh saṅkalpō̃ kā sahyōg bāp kā .

⁷³When the children have one thought of courage, Baba has a thousand elevated thoughts of co­operation.

⁸¹Aisā sahyōg samay par dētē rahtē haĩ .

⁷⁴He continues to give you that co­operation at the right time.

⁸²Bachchō̃ nē sōchā aur bāp kē|K sahyōg sē huā .

⁷⁵The children thought about it and it happened with Baba’s co­operation.

⁸³Yah hai viśhēṣh ātmāō̃ kō sahyōgī bannē kā pratyakṣha phal .

⁷⁶This is the immediate fruit of the special souls becoming instruments.

⁸⁴Pratyakṣha phal prāpt karnē vālī ātmā kab muśhkil kā anubhav nahī̃ karēgī - itnā sahaj lagēgā jaisē abhī-abhī kī|key huī bāt kō repeat kar rahē haĩ .

⁷⁷A soul who attains immediate fruit cannot experience anything to be difficult; they would feel everything to be so easy as though they are just repeating what they had just carried out.

⁸⁵Kalp pahlē kī hai - nahī̃ , abhī-abhī kī hai , abhī-abhī repeat kar rahē haĩ .

⁷⁸The feeling is not that they had done it a kalpa ago, but they had just carried out the task, and they are simply repeating it once again.

⁸⁶Kal kī|key bāt kō bhī sōchnā paṛēgā , khēñcanā paṛēgā - lēkin abhī-abhī kī hai .

⁷⁹Even if something had happened yesterday, you would have to think about it and draw it from yourself, but this is something you had done just now.

⁸⁷Ismē̃ buddhi par bōjh nahī̃ āyēgā .

⁸⁰Through this, there wouldn’t be a burden on your intellect.

⁸⁸Karnā hai , kaisē hōgā yah bōjh bhī nahī̃ .

⁸¹There wouldn’t even be the burden: I have to do this, how will it happen?

⁸⁹Abhī-abhī kiyā hai aur abhī-abhī repeat karnā hai .

⁸²It is as though you just did something and you are immediately repeating it.

⁹⁰Aisā pratyakṣha phal prāpt hōtā hai .

⁸³This is the immediate fruit you attain.

⁹¹Tō pratyakṣha phal khānē vālē hō nā bhaviṣhya kē|K ādhār par sōch rahē hō .

⁸⁴So, are you those who eat the immediate visible fruit or are you still thinking on the basis of the future?

⁹²Bhaviṣhya tō hai hī .

⁸⁵Of course you will receive everything in the future.

⁹³Lēkin bhaviṣhya sē bhī śhrēṣhṭh ‘ pratyakṣha phal ’ hai .

⁸⁶However, the immediate fruit is much more elevated than that of the future.

⁹⁴Pratyakṣha kō chhōṛ bhaviṣhya kē|K intjār mē̃ nahī̃ rahnā hai .

⁸⁷Do not wait in anticipation of the future and deprive yourself of the present.

⁹⁵Abhī-abhī bāp kē|K banē aur abhī-abhī milā .

⁸⁸One minute you belong to Baba and the next minute you receive the fruit of it.

⁹⁶Bāp sē dūr rahnē vālī ātmāē̃ bhaviṣhya arthāt dūr kī|key bātē̃ sōchē̃gē .

⁸⁹Souls who remain distant from the Father would think of the distant things, that is, of the future.

⁹⁷Samīp rahnē vālī ātmāē̃ sadā pratyakṣhaphal kā anubhav karē̃gī .

⁹⁰Souls who remain close would constantly experience the immediate fruit.

⁹⁸Ēk kā lākh guṇā kē|K rūp mē̃ return mē̃ anubhav karē̃gī .

⁹¹They would experience a hundred­ thousand fold return of one.

⁹⁹Aisē hōtā hai nā .

⁹²It is like this, is it not?

¹⁰⁰Chal nahī̃ rahē haĩ lēkin kōī chalā rahā hai .

⁹³It is not that you are moving along, but someone is making you move along.

¹⁰¹Apnī gōdī mē̃ biṭhākar chalā rahē haĩ , tō muśhkil thōṛē hī hōgā  !

⁹⁴Baba is making you move along whilst having you seated in His lap; so, nothing would be difficult.

¹⁰²Jaisē bachchā agar bāp kī|key gōdī mē̃ ghūmtā hai tō uskō kab thakāvaṭ nahī̃ hōgī , majā āyēgā .

⁹⁵When a child is playing in his mother’s lap, he doesn’t feel tired, but would enjoy himself.

¹⁰³Apnē pāṅw sē chalē tō thakēgā bhī , rōyēgā bhī , cillāyēgā bhī .

⁹⁶If the child were to be walking by himself, he would get tired, and cry or cry out in distress.

¹⁰⁴Yah tō bāp chalānē vālā chalā rahā hai .

⁹⁷But here, Baba, the One who is making everyone move, is also making you move along.

¹⁰⁵Bāp kī|key gōdī mē̃ baiṭhē huē chal rahē haĩ .

⁹⁸You are moving along whilst seated in Baba’s lap.

¹⁰⁶Kitnā ati indriya sukh va ānand kā anubhav hōtā hai  !

⁹⁹So you experience such supersensuous joy and bliss.

¹⁰⁷Jarā bhī mēhnat vā muśhkil kā anubhav nahī̃ .

¹⁰⁰There isn’t the slightest experience of anything difficult or hard labour.

¹⁰⁸Prāpti hai vā mēhnat hai  ?

¹⁰¹Is it an attainment or effort?

¹⁰⁹Saṅgamyugī sadā sāthī bannē vālī ātmāō̃ kō mēhnat kyā hōtī hai , vah ‘ avidyā mātram ’ hōtē haĩ .

¹⁰²The souls who become constant companions, who are at the confluence age are totally ignorant of what effort is.

¹¹⁰Aisē bahut thōṛē hōṅgē jinhō̃ kō mēhnat avidyā mātram hōgī .

¹⁰³There are very few who are totally ignorant of what effort is.

¹¹¹Yah hai final stage kī|key niśhānī .

¹⁰⁴This is a sign of the final stage.

¹¹²Uskē samīp ā rahē haĩ .

¹⁰⁵You are now coming close to that.

¹¹³Purūṣhārth bhī ēk natural karma hō jāē .

¹⁰⁶Even making effort should become like natural action.

¹¹⁴Jaisē aur karma natural hai nā .

¹⁰⁷Just as other actions are natural ­ getting up, sitting down, walking, sleeping etc. are natural actions ­ in the same way, the effort to make yourself complete should also be experienced as a natural action, only then will you be able to transform this nature. ¹⁰⁸That service still remains now. ¹⁰⁹Now, all of you are going to make all others ready to give the final paper, because all of you are instruments. ¹¹⁰Become ever­ready to such an extent that you remain unshakable in any big or small exam.

¹¹⁵Uṭhnā , baiṭhnā , chalnā , sōnā natural karma haĩ , vaisē svayã kō sampann banānē kā purūṣhārth bhī natural karma anubhav hō tab is nature kō parivartan kar sakē̃gē .

¹¹¹At the moment, you begin to fluctuate in even the little papers. ¹¹²You are fluctuating through your own test papers. ¹¹³Now, you have to send them back having made such preparations that when the old ones come, they are seen as those who are ever­ready.

¹¹⁶Abhī tō vah service rahī huī hai .

¹¹⁴BapDada has given you the realisation course and so He would also want the results of that.

¹¹⁷Abhī āp sab jā rahē hō , sabhī kō final paper dēnē liē taiyār karnē . ¹¹⁸Kyōṅki āp sab nimitt hō nā .

¹¹⁵Continue to make everyone experienced; they become those who speak of the knowledge, but they are not so experienced.

¹¹⁹Aisē ever ready ban jāō jō kōī bhī chhōṭī vā baṛī parīkṣhā mē̃ achal rahē .

¹¹⁶If they were to become embodiments of experience, then such experienced souls can never be deceived.

¹²⁰Abhī tō chhōṭē paper mē̃ halchal mē̃ ā jātē haĩ .

¹¹⁷To be deceived means you are not experienced.

¹²¹Svayã kē|K papers dvārā hī halchal mē̃ haĩ .

¹¹⁸Whilst keeping this aim, continue to bring these qualifications in others.

¹²²Tō ab aisī taiyārī kar bhējnā jō purānē yahā̃ āvē̃ tō ever ready dikhāī paṛē .

¹¹⁹Baba will see this result. ¹²⁰Now, everyone should have the same enthusiasm of becoming complete and completing the task of world transformation.

¹²³Bāp-dādā nē realisation course diyā hai tō uskī result bhī lē̃gē .

¹²¹Otherwise, the task of world transformation is also in upheaval. ¹²²The clouds fill themselves and shower a little and then they disperse.

¹²⁴Anubhavī banātē jāō .

¹²³What is the reason for this?

¹²⁵Uchchāraṇ karnē vālē ban jātē haĩ lēkin anubhavī kam|cum bantē haĩ .

¹²⁴The world transformers who are carrying out the establishment are themselves in upheaval.

¹²⁶Agar anubhavī mūrtta ban jāē tō anubhavī kab dhōkhā nahī̃ khāyēṅgē .

¹²⁵They move away from their own destination and therefore, even the clouds become dispersed.

¹²⁷Dhōkhā khānā arthāt anubhavī nahī̃ .

¹²⁶They keep on thundering, but they do not shower.

¹²⁸Aisā hī lakṣhya rakh karkē sabhī mē̃ aisē lakṣhaṇ bhartē jāō . ¹²⁹Yah result dēkh lē̃gē . ¹³⁰Abhī tō yahī umaṅg sarv kā hōnā chāhiē ki ‘ sampann ban viśhva parivartan kā kārya sampann karē̃gē .

¹²⁷Achcha. ¹²⁸Blessing:May you be happy hearted and have a cheerful face who constantly remains cheerful with the royalty of purity.A soul who has the purity of royalty, that is, reality, constantly dances with happiness. ¹²⁹Their happiness can never fluctuate. ¹³⁰Day by day, their happiness increases even more.

¹³¹’ nahī̃ tō viśhva parivartan kā kārya bhī halchal mē̃ hai .

¹³¹They are not internally one thing and externally something else.

¹³²Abhī-abhī bādal bhartē haĩ , thōṛā barastē haĩ - phir bikhar jātē haĩ .

¹³²Their attitude, vision, words and behaviour will all be filled with truth.

¹³³Kāraṇ  ? ¹³⁴Sthāpanā karnē vālē viśhva parivartak hī hiltē rahtē haĩ .

¹³³Such real, royal souls are constantly cheerful in their heart and through their eyes and features.

¹³⁵Apnē niśhānē sē bikhar jātē haĩ tō parivartan kē|K bādal bhī bikhar jātē haĩ .

¹³⁴Their face and heart would eternally be cheerful. ¹³⁵Slogan:The most elevated power in the world is the power of purity.

¹³⁶Garajatē haĩ lēkin barastē nahī̃ . ¹³⁷Achchhā .

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