Avyakt murli for Saturday 14 May 1977

⁰> ¹14-05-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 12/05/97 Om Shanti Avyakt BapDada Madhuban 14/05/77

²Svamān aur pharmān

¹Self­respect and orders

³Sadā pharmān par chalnē vālē pharmānvardār , sadā svamān mē̃ rahnē vālē , sadā bhāgya kā sumiraṇ karnē vālē harṣhit mukh bachchō̃ prati bābā bōlē -

²Do you constantly remain happy whilst constantly remembering the fortune you have attained from Baba, the Bestower of Fortune?

⁴Sadā bhāgyavidhātā bāp dvārā prāpt huē apnē bhāgya kō sumiraṇ kartē huē , harṣhit rahtē hō  ?

³Out of the entire kalpa, it is only at this time that you attain the most elevated fortune.

⁵Kyōṅki sārē kalp kē|K andar sarv śhrēṣhṭh bhāgya is samay hī prāpt kartē hō .

⁴It is only at this time that you experience the stage of constantly being the most fortunate souls.

⁶Is samay hī sadā bhāgyaśhālī sthiti kā anubhav kar saktē hō .

⁵Even in the future, you will not attain such fortune.

⁷Bhaviṣhya naī duniyā mē̃ bhī aisā bhāgya prāpt nahī̃ hōgā . ⁸Tō jitnā bāp bachchō̃ kō śhrēṣhṭh bhāgyaśhālī samajhtē haĩ , utnā hī harēk svayã kō samajhtē huē chaltē hō  ?

⁶Just as the Father considers the children to be the ones with the most elevated fortune, so does each one of you also conduct yourself considering yourself to be that fortunate?

⁹Isī kō hī kahā jātā hai - ‘ svamān mē̃ sthit hōnā . ¹⁰’ man-vachan-karma tīnō̃ mē̃ dhyān rakhō .

⁷This is known as being stable in your stage of self­respect and paying attention to your thoughts, words and deeds.

¹¹Ēk tō sadā svamān mē̃ rahnā  ; dūsrā , her|har kadam bāp kē|K pharmān par chalnā hai .

⁸Firstly, constantly maintain your self­respect. ⁹Secondly, follow Baba’s orders at every step.

¹²Svamān aur pharmān in dō bātō̃ kā dhyān rakhnā hai .

¹⁰You have to pay attention to these two aspects: self­respect and orders.

¹³Sāth-sāth sarv kē|K samparka mē̃ ānē mē̃ sammān dēnā hai .

¹¹As well as this, when you interact with others, it has to be with respect.

¹⁴Svamān mē̃ sthit hōnē sē sadā vighna vināśhak sthiti mē̃ hōṅgē .

¹²By stabilising yourself in your self­respect, you will constantly maintain the stage of a destroyer of obstacles.

¹⁵Svamān kyā hai , uskō tō achchhī tarah sē jāntē hō  ?

¹³Do you clearly know what self­respect is?

¹⁶Jō bāp kī|key mahimā hai , vahī āpkā svamān hai .

¹⁴The Father’s praise is your self­respect.

¹⁷Sirpa ēk mahimā bhī smr̥iti mē̃ rakhō , tō svamān mē̃ svataḥ hī sthit hō jāyēṅgē .

¹⁵Even if you keep just one aspect of His praise in your awareness, you would automatically be able to maintain your self­respect.

¹⁸Svamān mē̃ sthit hōnē sē , kisī bhī prakār kā abhimān , chāhē dēh kā vā buddhi kā abhimān , nām kā abhimān , sēvā kā abhimān , vā viśhēṣh guṇō̃ kā abhimān , svataḥ samāpt hō jātā haĩ , isliē sadā vighna-vināśhak hōtē haĩ .

¹⁶By remaining stable in your stage of self­respect, you cannot experience any type of arrogance, whether it is arrogance of your body, intellect, name, service or special virtue. ¹⁷All of that comes to an end, and you thereby become a constant destroyer of obstacles.

¹⁹Aisē svamān mē̃ sthit hōnē vālā sadā nirmān rahtā hai .

¹⁸Those who maintain their self­respect are always humble.

²⁰Abhimān nahī̃ lēkin nirmān .

¹⁹They do not have any type of arrogance, but remain very humble.

²¹Issē sarv dvārā sadā svataḥ hī sadā mān miltā hai .

²⁰Through this, you automatically receive constant regard from others.

²²Mān lēnē kī|key ichchhā sē parē hōnē kē|K kāraṇ sarv dvārā śhrēṣhṭh mān milnē kā pātr ban jātā hai - yah anādi niyam hai .

²¹Because of being beyond any desire of receiving respect, you become worthy of receiving the most elevated respect from everyone. ²²This is an eternal law.

²³Sarv dvārā mān māṅgnē sē nahī̃ miltā , lēkin sammān dēnē sē , svamān mē̃ sthit hōnē sē , prakr̥iti dāsī kē|K samān , svamān kē|K adhikār kē|K rūp mē̃ mān prāpt hōtā hai .

²³You do not receive respect by asking for it from everyone, but it is by giving respect to others and remaining stable in your stage of self­respect that matter becomes your servant, and it is because of your self­respect that you receive respect from others by right.

²⁴Mān kē|K tyāg mē̃ sarv kē|K mānanīy bannē kā bhāgya prāpt hōtā hai .

²⁴By renouncing the desire for regard, you receive the fortune of being respected by everyone.

²⁵Jaisē svamān mē̃ rahnē vālō̃ kā sirph is ēk janm mē̃ mān nahī̃ hōtā , lēkin sārē kalp mē̃ - ādhā kalp apnē royal rājāī family ( parivār ) dvārā aur prajā dvārā mān prāpt hōtā hai , aur ādhā kalp bhaktō̃ dvārā mān prāpt hōtā hai .

²⁵Those who maintain their self­respect do not receive respect from everyone for just this one birth, but for the entire kalpa. ²⁶For half the kalpa, they receive respect from their royal family and subjects, and for the other half, they receive it from their bhagats.

²⁶Itnē tak jō last janm mē̃ chaitanya rūp mē̃ apnē prāpt huē mān kī|key prālabdh kō svayã hī dēkhtē hō .

²⁷You receive so much, that whilst in your living form at this time, you are still able to see the reward of the respect you received even in your final birth.

²⁷Chaitanya apnē jaṛ chitrō̃ kō dēkhtē hō nā .

²⁸Whilst in the living form, you are able to see your non­living images, are you not?

²⁸Tō sārē kalp mē̃ prāpt huē mān kā ādhār kyā huā  ?

²⁹So, what was the basis of that respect which you received for the entire kalpa?

²⁹Alp kāl kē|K vināśhī mān kā tyāg .

³⁰Renunciation of short­lived respect.

³⁰Arthāt svamān mē̃ sthit hō , nirmān ban , sammān dēnā hai .

³¹That is, you have to stabilise in your stage of self­respect, be humble and give respect to everyone.

³¹Yah dēnā hī lēnā ban jātā hai .

³²This giving becomes a form of receiving.

³²Sammān dēnā arthāt us ātma kō umaṅg ullās mē̃ lākar āgē karnā hai .

³³To give regard means to put zeal and enthusiasm into other souls and thus enabling them to move forward.

³³Alp kāl kā puṇya , alp kāl kī|key vastu dēnē sē hōtā hai , vā alp kāl kē|K sahyōg dēnē sē hōtā hai .

³⁴Short­ lived charity is performed by giving some short­lived thing, or by co­operating for a short time.

³⁴Lēkin yah sadā kāl kā umaṅg utsāh arthāt khuśhī kā khazānā vā svayã kē|K sahyōg kā , ātmā kō sadā kē liē puṇyātmā banā dētā hai .

³⁵However, it is permanent zeal and enthusiasm, that is, it is the treasure of happiness, the treasure of your co­operation, that enables souls to become charitable souls for all time.

³⁵Isliē yah baṛē tē baṛā puṇya hō jātā hai .

³⁶This is why this becomes the greatest charity of all.

³⁶Ēk janm mē̃ kiē huē is puṇya kā phal sārā kalp miltā hai .

³⁷Throughout the entire kalpa, you receive the fruit of the charity you perform in this one birth.

³⁷Is kāraṇ kahā ki ‘ sammān dēnā , dēnā nahī̃ lēkin lēnā hai .

³⁸This is why Baba said: To give regard is not to give regard, but to receive it.

³⁸’ laukik rūp mē̃ bhī kōī puṇya kā kām kartā hai tō sabkē āgē mānanīy hōtā hai .

³⁹In lokik life also, when someone performs an act of charity, he is respected by everyone.

³⁹Lēkin is śhrēṣhṭh puṇya kā phal - pūjanīy aur mānanīy dōnō̃ bantē hō .

⁴⁰However, the fruit of this elevated charity is that you become both worthy of worship and worthy of respect.

⁴⁰Tō apnē āp sē pūchhō , aisē puṇyātmā ban , sadaiv puṇya kā kārya kartē hō  ?

⁴¹Ask yourself: Do I constantly perform such charitable acts as a charitable soul?

⁴¹Sammān dō vā sammān milnā chāhiē , vā mērā sammān kyō̃ nahī̃ rakhā jātā , iskā kyō̃ rakhā jātā  ? ⁴²Lēnē vālē hō yā dēnē vālē hō  ?

⁴²Are you those who receive or those who give? ⁴³When you think, “Give me regard; I should receive regard; why was respect for me not maintained?

⁴³Yah bhī lēnē kī|key bhāvnā royal bēgarapan ( R O Y A L B e g g a r ) arthāt bhikhārīpan hai .

⁴⁴Why was the other one given respect?”, the feeling of asking in this way is also a royal form of begging.

⁴⁴Tō svamān aur sammān .

⁴⁵So, have self­respect and respect for others.

⁴⁵Svamān mē̃ rahnā hai sammān dēnā hai .

⁴⁶You have to maintain your self­respect and also give respect to others.

⁴⁶Bākī kyā karnā hai  ?

⁴⁷What else do you have to do?

⁴⁷Her|har kadam pharmān par chalnā hai .

⁴⁸You have to follow orders at every step.

⁴⁸Her|har kadam pharmān par chalnē vālē kē āgē sārī viśhva sadā kurbān jātī hai .

⁴⁹The entire world is surrendered to those who follow orders at every step.

⁴⁹Sāth-sāth māyā bhī apnē vanśh sahit kurbān hō jātī hai .

⁵⁰As well as this, Maya too, along with her entire progeny, totally surrenders.

⁵⁰Arthāt surrender ( samarpaṇ ) hō jātī hai . ⁵¹Māyā bārabār war|vār kartī hai , issē siddha hai ki her|har kadam pharmān par nahī̃ hai .

⁵¹If Maya is constantly waging war against you, it proves that you are not following orders at every step.

⁵²Sadā pharmān par na chalnē kāraṇ , māyā bhī jhāṭakū rūp mē̃ kurbān nahī̃ hōtī hai .

⁵²Because you do not follow Baba’s orders constantly, Maya also does not surrender to you instantly.

⁵³Isliē bār-bār war|vār kartī hai . ⁵⁴Aur bār-bār āp lōgō̃ kō chillānē kē nimitt ban jātī hai .

⁵³This is why Maya wages war constantly and why you repeatedly become those who cry out in distress.

⁵⁵Chillānā huā nā - māyā ā gayī . ⁵⁶Āj is rūp mē̃ ā gaī .

⁵⁴When you call out, “Maya has come”, this is crying out in distress, is it not? “Today, she came in this form.

⁵⁷Ab kyā karē  !

⁵⁵What shall I do now?

⁵⁸Māyā kō arthāt vighna kō kaisē miṭāvē̃  ? ⁵⁹Tō jhāṭakū na hōnē kē|K kāraṇ , māyā bhī chillātī - āp bhī chillātē hō .

⁵⁶How can I finish Maya’s obstacle?” Because you did not instantly surrender, Maya cries out in distress and you also cry out in distress.

⁶⁰Isliē pharmān par chalō , tō vah kurbān hō jāē .

⁵⁷Therefore, if you follow orders, Maya will surrender to you.

⁶¹Āp bāp par kurbān jāō , māyā āp par kurbān jāyēgī .

⁵⁸When you surrender to the Father, Maya will surrender to you.

⁶²Kitnā sahaj sādhan hai pharmān par chalnā .

⁵⁹The method of following orders is so easy!

⁶³Svamān aur pharmān sahaj hai nā .

⁶⁰Self­respect and following orders is very easy, is it not?

⁶⁴Is sē janma-janmāntar kī|key muśhkil sē chhūṭ jāyēṅgē .

⁶¹By adopting this method, you will be liberated from difficulties for many births.

⁶⁵Abhī sahaj yōgī aur bhaviṣhya mē̃ sahaj jīvan hōgī .

⁶²At present, you are an easy yogi, and in the future you will have an easy life.

⁶⁶Aisī sahaj jīvan banāō .

⁶³So create such an easy life.

⁶⁷Samjhā  ?

⁶⁴Do you understand?

⁶⁸Achchhā ,

⁶⁵Achcha.

⁶⁹Aisē sadā pharmān par chalnē vālē pharmānvardār , sadā svamān mē̃ rahnē vālē , alp kāl kē|K vināśhī mān kō tyāg karnē vālē , sadā mānanīy , pūjanīy kā part prāpt karnē vālē , aisē bāp par sadā kurbān hōnē vālī ātmāē̃ , sadā sarv kē prati sammān dē , snēh lēnē vālī snēhī ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁶⁶To the obedient children who constantly follow orders; to those who constantly maintain their self­ respect; to those who renounce short­lived, perishable respect; to those who attain the part of being respected and worshipped by everyone; to the souls who have surrendered themselves to the Father; to the loving souls who constantly give respect to everyone and who become worthy of their love, BapDada’s love, remembrance and namaste.

⁷⁰Pāṇḍav sēnā yuddha kē|K maidān par hai .

⁶⁷Are the Pandav army on the battlefield?

⁷¹Pāṇḍavō̃ kō mahāvīr kahā jātā hai .

⁶⁸Pandavs are known as mahavirs.

⁷²Mahāvīr arthāt sadā māyājīt .

⁶⁹A mahavir means one who is constantly a conqueror of Maya.

⁷³Mahāvīr kabhī māyā sē ghabrātē nahī̃ , challenge kartē haĩ .

⁷⁰Mahavirs do not become afraid of Maya, but they challenge Maya.

⁷⁴Kisī bhī rūp mē̃ māyā āvē , lēkin parakhnē kī|key śhakti sē māyā kō parakhtē huē vijayī hōṅgē .

⁷¹No matter what form Maya comes in, you have to recognise her with the power of discrimination and become victorious.

⁷⁵Tō parakhnē kī|key śhakti āī hai  ?

⁷²So, have you developed the power to recognise her?

⁷⁶Māyā kō dūr sē ātē huē parakh lētē hō vā jab māyā war|vār karnē śhurū kartī tab parakhtē hō  ?

⁷³When Maya is coming, are you able to recognise her from a distance or do you recognise her when she begins to attack you?

⁷⁷Jitnī-jitnī parakhnē kī|key śhakti tēj hōtī jāēgī tō dūr sē hī māyā kō bhagā dēgē .

⁷⁴The sharper your power to recognise is, the more you will be able to see Maya off from a distance.

⁷⁸Agar ā gaī , phir bhagāyā , tō usmē̃ bhī time waste|west ( T i m e W a s t e  ; samay vyarth ) hō jātā .

⁷⁵If you chase her away after she has come, time is wasted. ⁷⁶Then, having come, she sometimes even sits down.

⁷⁹Phir ātē-ātē kabhī baiṭh bhī jāēgī isliē ānē hī nahī̃ dēnā hai .

⁷⁷Therefore, you mustn’t allow her to come. ⁷⁸Nowadays, you have to practise being far­sighted.

⁸⁰Ājkal kē|K jamānē mē̃ dūrandēśī bannē kā abhyās karnā hōgā .

⁷⁹Scientific instruments help them to see things at a distance.

⁸¹Science kē|K sādhan bhī dūr sē parakhnē kā prayatna kartē haĩ . ⁸²Pahlē yā , tuphān ānā aur ussē bachāv karnā lēkin abhī aisē nahī̃ hai .

⁸⁰Previously, when storms would come, you had to make preparations to protect yourself from them, but it is not like that any more.

⁸³Abhī tō tuphān ā rahā hai , uskō jān karkē bhagānē kā prayatna kartē haĩ .

⁸¹Now, when you know that there is a storm coming, you try to avert it.

⁸⁴Jab science ( vigyān ) bhī āgē baṛh rahī hai tō silence ( S i l e n c e  ; śhānti ) kī|key śhakti kitnī āgē chāhiē  ?

⁸²Since science is advancing, the power of silence also has to be very far advanced.

⁸⁵Dūr sē bhagānē kē liē sadaiv ‘ trikāldarśhīpan kī|key sthiti mē̃ sthit rahō .

⁸³In order to see Maya off from a distance, you need to be constantly stable in the trikaldarshi stage.

⁸⁶’ her|har bāt kō tīnō̃ kālō̃ sē dēkhō - kyā bāt hai  ? ⁸⁷Vartamān rūp kyā hai  ? ⁸⁸Aur pahlē bhī is rūp sē āī thī aur ab jō āī hai uskō samāpt kaisē karē̃  ? ⁸⁹Tō tīnō̃ kō dēkhnē sē kabhī bhī māyā kā war|vār āpkē ūpar hār khilānē kē nimitt nahī̃ banēgā .

⁸⁴You have to see every aspect in the three aspects of time, in terms of, “What the situation is; what its present form is; and how you can finish it in the form that it came earlier and in the form that it has come now.” When you see the three aspects, Maya will not defeat you in her war against you.

⁹⁰Lēkin trikāldarśhī hōkar nahī̃ dēkhtē , vartamān kō dēkhtē . ⁹¹Isliē kabhī hār , kabhī jīt hōtī , sadā vijayī nahī̃ hōtē .

⁸⁵However, because you are not in the trikaldarshi stage when you look at everything, you only see the present, and this is why there is sometimes victory and sometimes defeat; there isn’t constant victory.

⁹²Trikāldarśhī sthiti mē̃ sthit rahnē vālē sē kabhī bhī māyā bach nahī̃ saktī .

⁸⁶Maya can never be protected from those who remain stable in their trikaldarshi stage.

⁹³Agar bārabār māyā kā war|vār hōtā rahēgā tō ati indriya sukh kā anubhav chāhtē huē bhī kar nahī̃ pāyēṅgē .

⁸⁷If Maya wages war again and again, then you will not be able to experience supersensuous joy even if you want to.

⁹⁴Jō gāyan hai , ‘ ati indriya sukh saṅgamyug kā vardān hai ’ - yah aur kisī yug mē̃ nahī̃ hōtā .

⁸⁸It is remembered that the supersensuous joy of the confluence age is such a blessing that it cannot be experienced in any other age.

⁹⁵Yah ab kā anubhav hai .

⁸⁹This is the experience of the present time.

⁹⁶Tō agar ati indriya sukh kā anubhav nahī̃ kiyā tō brāhmaṇ bankar kyā kiyā  ?

⁹⁰So, if you have not experienced supersensuous joy, then what have you accomplished as a Brahmin?

⁹⁷Jō brāhmaṇpan kī|key viśhēṣhtā hai - ati indriya sukh , vah nahī̃ kiyā tō kuchh bhī nahī̃ .

⁹¹The speciality of being a Brahmin is to experience supersensuous joy, and if you haven’t experienced this, you haven’t done anything.

⁹⁸Isī kāraṇ sadaiv yah dēkhō ki sadā ati indriya sukh mē̃ rahtē haĩ . ⁹⁹Bāp-dādā sē praśhna uttar

⁹²Therefore, constantly check that you are constantly experiencing supersensuous joy.

¹⁰⁰Praśhna  : ati indriya sukh mē̃ rahnē vālō̃ kī|key niśhānī kyā hōgī  ?

⁹³What would be the sign of those who remain in supersensuous joy?

¹⁰¹Uttar  : ati indriya sukh mē̃ rahnē vālā kabhī alpkāl kē|K indriya kē|K sukh kī|key taraph ākarṣhit nahī̃ hōgā .

⁹⁴Those who remain in supersensuous joy will never be attracted towards joy experienced through the physical organs.

¹⁰²Jaisē kōī sāhūkār rāstē chaltē huē kōī chīz par ākarṣhit nahī̃ hōgā - kyōṅki vah sampann hai , bharpūr hai . ¹⁰³Isī rīti sē ati indriya sukh mē̃ rahnē vālā indriyō̃ kē|K sukh kō aisē mānēgā jaisē zahar kē|K samān hai .

⁹⁵Just as a wealthy person, walking along a street, is never attracted to anything because he is full and complete, in the same way, those who stay in supersensuous joy will consider the pleasure gained through physical organs to be like poison. ⁹⁶So, would anyone be attracted by poison?

¹⁰⁴Tō zahar kī|key taraph ākarṣhit hōtē haĩ kyā  ? ¹⁰⁵Aisē indriyō kē|K sukh sē sadā parē rahē̃gē .

⁹⁷In the same way, they would constantly remain beyond the pleasure experienced through physical organs.

¹⁰⁶Mēhnat nahī̃ karnī paṛēgī , lēkin knowledgeful hōnē kē|K kāraṇ uskē sāmnē vah tuchchh dikhāī dēgā .

⁹⁸They would not have to labour, but, because of being knowledge­full, they would recognise all of that (pleasure through physical organs) to be degraded.

¹⁰⁷Agar chaltē-chaltē indriyō̃ kē|K sukh kē|K taraph ākarṣhit hōtē , issē siddha hai ki ati indriya sukh kī|key anubhūti mē̃ kōī kamī hai .

⁹⁹If, whilst moving along, you become attracted towards the pleasure of the physical organs, it proves that you lack something in your experience of supersensuous joy.

¹⁰⁸Ichchhā hai lēkin prāpti nahī̃ .

¹⁰⁰You have the desire to experience this, but have not attained it.

¹⁰⁹Jigyāsu hai , bachchā nahī̃ .

¹⁰¹It means that you are still a seeker, not a child.

¹¹⁰Bachchā arthāt adhikārī , jigyāsu arthāt ichchhā rakhnē vālē .

¹⁰²A child is one who has a right whereas a seeker is one who just has a desire.

¹¹¹Prāpt hō - yah ichchhā nahī̃ , lēkin prāpt hai - is adhikār kī|key khuśhī mē̃ rahnē vālē .

¹⁰³It is not that you have the desire to attain something, but you have already attained it. ¹⁰⁴You are those who experience the happiness of this right.

¹¹²Sadā is ati indriya sukh mē̃ rahō .

¹⁰⁵Constantly maintain this supersensuous joy.

¹¹³Indriyō̃ kē|K sukh kā anubhav kitnē janm sē kar rahē hō  ?

¹⁰⁶For how many births have you been experiencing pleasure through physical organs?

¹¹⁴Ussē prāpti kā bhī gyān hai nā  ?

¹⁰⁷You also know what attainment you gained through that, do you not?

¹¹⁵Kyā prāpt huā  ?

¹⁰⁸What did you attain?

¹¹⁶Kamāyā aur ganvāyā .

¹⁰⁹You gained something and then lost it.

¹¹⁷Jab ganvānā hī hai tō phir abhī bhī us taraph ākarṣhit kyō̃ hōtē  ?

¹¹⁰Since you have lost it, why are you still attracted towards it?

¹¹⁸Ati indriya sukh kī|key prāpti kā samay abhī bhī thōṛā hai .

¹¹¹The time of attainment of supersensuous joy is even shorter now.

¹¹⁹Yah abhī nahī̃ tō kabhī nahī̃ milēgā .

¹¹²If you don’t attain it now, you will never attain it.

¹²⁰Iskā saudā abhī nahī̃ kiyā tō kabhī nahī̃ kar sakē̃gē .

¹¹³If you don’t make a bargain for it now, you never will.

¹²¹Phir bhī sōchtē rahtē - chhōṛē , nahī̃ chhōṛē  ?

¹¹⁴You still keep on thinking about it: Should I discard this or not?

¹²²Bāp kahtē haĩ tō chhōṛō tō chhūṭē .

¹¹⁵Baba says: If you let go, you will be able to leave it.

¹²³Kahtē haĩ chhūṭtā nahī̃ hai .

¹¹⁶You say, “I am not able to let go.

¹²⁴Pakaṛā khud hai aur kahtē haĩ chhūṭtā nahī̃ hai .

¹¹⁷You, yourself, are holding onto it and then you say that you are not able to let go!

¹²⁵Rachtā tō āp hō nā . ¹²⁶Bār-bār ṭhōkar mat khāō .

¹¹⁸You are the creators, and so don’t let this make you stumble again and again.

¹²⁷Praśhna  : sadā achal , aṛōl rahnē kē liē viśhēṣh kis guṇ kō dhāraṇ karnā hai  ?

¹¹⁹In order to remain constantly unshakeable and immovable, which virtue should you specifically imbibe?

¹²⁸Uttar  : sadā guṇ grāhak banō .

¹²⁰Become a customer of virtues.

¹²⁹Ab her|har bāt mē̃ guṇgrāhī hōṅgē tō halchal mē̃ nahī̃ āyēṅgē .

¹²¹If you pick up virtues in every situation, you will not fluctuate.

¹³⁰Guṇgrāhī arthāt kalyāṇkārī bhāvnā .

¹²²To pick up virtues means to have benevolent feelings.

¹³¹Avguṇ dēkhnē sē akalyāṇ kī|key bhāvnā aur halchal mē̃ rahē̃gē .

¹²³When you see defects, there are feelings of harm and there will be fluctuation.

¹³²Avguṇ mē̃ guṇ dēkhnā , iskō kahtē haĩ - ’ guṇgrāhī .

¹²⁴To see virtues in defects is known as picking up virtues.

¹³³’ avguṇ dēkhtē bhī apnē kō guṇ uṭhānā chāhiē .

¹²⁵Even whilst seeing defects, you should pick up virtues.

¹³⁴Avguṇ vālē sē guṇ uṭhāō ki jaisē yah avguṇ mē̃ dr̥iṛh hai vaisē ham guṇ mē̃ dr̥iṛh rahē̃ .

¹²⁶Pick up virtues from those who have defects; just as they are firm in their defects, you have to remain firm in your virtues.

¹³⁵Guṇ kā grāhak banō avguṇ kā nahī̃ .

¹²⁷Become a customer of virtues, not defects.

¹³⁶Praśhna  : kaun sā bhōjan ātmā kō sadā śhaktiśhālī banā dēgā  ?

¹²⁸Which food makes the soul constantly powerful?

¹³⁷Uttar  : khuśhī kā .

¹²⁹That of happiness.

¹³⁸Kahtē haĩ nā khuśhī jaisī khurāk nahī̃ .

¹³⁰It is said: There is no nourishment like happiness.

¹³⁹Khuśhī mē̃ rahnē vālā śhaktiśhālī hōgā .

¹³¹Those who maintain their happiness would be powerful.

¹⁴⁰Drama kī|key ṛhāl kō achchhī tarah sē kārya mē̃ lānē sē sadā khuśh rahē̃gē , murjhāyēṅgē nahī̃ .

¹³²By using the shield of drama very well, you will constantly remain happy and never wilt. ¹³³If you constantly have the awareness of the drama, you will never wilt.

¹⁴¹Agar sadā drama hī smr̥iti rahē tō kabhī bhī murjhā nahī̃ saktē .

¹³⁴Even in your intellect, you should constantly have happiness, not just in the form of knowledge.

¹⁴²Sadā khuśhī buddhi tak , knowledge kē|K rūp mē̃ nahī̃ .

¹³⁵No matter what the scene is, you should seek benefit for yourself from it and you will constantly remain happy.

¹⁴³Kōī bhī dr̥iśhya hō apnā kalyāṇ nikāl lēnā chāhiē .

¹³⁶To come to such an elevated land means to be very fortunate.

¹⁴⁴Tō sadā khuśh rahē̃gē . ¹⁴⁵Aisī śhrēṣhṭh bhūmi par ānā arthāt bhāgyaśhālī bannā .

¹³⁷In order to keep this fortune constantly, pay constant attention that your stage remains steady.

¹⁴⁶Isī bhāgya kō sadā kāyam rakhnē kē liē sadā attention - sthiti sadā ēkras rahē .

¹³⁸To be steady means to be so lost in the sweetness of One that nothing else will attract you.

¹⁴⁷Ēkras sthiti arthāt ēk kē|K hī ras mē̃ rahnā aur kōī bhī ras apnī taraph khīñchē nahī̃ .

¹³⁹If your intellect is pulled towards any other sweetness, then you will neither be able to remain steady nor constant.

¹⁴⁸Agar kisī anya ras mē̃ buddhi jātī hai tō ēkras nahī̃ rah saktē .

¹⁴⁰Do you experience yourself to be knowledge­full and an ocean of knowledge, the same as the Father?

¹⁴⁹Bāp kē|K samān svayã kō knowledgeful arthāt gyān kā sāgar anubhav kartē hō  ?

¹⁴¹To be knowledge­full means to be one who constantly performs truthful actions and doesn’t waste anything.

¹⁵⁰Knowledgeful arthāt sadā satya karma karnē vālē , vyarth nahī̃ karē̃gē .

¹⁴²Since you are the children of the true Father, and you are establishing satyug, your actions should also be true.

¹⁵¹Jab satya bāp kē|K bachchē haĩ , satyug sthāpan kartē haĩ tō karma bhī satya hōnē chāhiē .

¹⁴³All your thoughts, words and deeds should be truthful. ¹⁴⁴This is known as being the same as the Father, master knowledge­full, that is, an embodiment of knowledge. ¹⁴⁵Achcha.

¹⁵²Bōl , karma , saṅkalp sab satya hōnē chāhiē .

¹⁴⁶Blessing:May you be free from all bondage and use the treasures of knowledge to experience mukti and jeevanmukti.The treasure of the jewels of knowledge is the most elevated treasure. ¹⁴⁷Through this treasure, you can experience mukti and jeevanmukti at this time. ¹⁴⁸A knowledgeable soul is one who finishes all causes of sorrow and peacelessness, one who cuts the strings of all bondages and experiences mukti and jeevanmukti. ¹⁴⁹To remain constantly free from the many waste thoughts, sinful thoughts and acts, is the stage of having mukti and jeevanmukti.

¹⁵³Iskō kahtē ‘ bāp kē|K samān master knowledgeful arthāt gyān-svarūp .

¹⁵⁰Slogan:Experience being full and complete and become a satisfied soul so that no name or trace of any lack of attainment remains.

¹⁵⁴’

¹⁵¹* * * O M S H A N T I * * *