Avyakt murli for Sunday 29 May 1977

⁰> ¹29-05-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 30/06/97 Om Shanti Avyakt BapDada Madhuban 29/05/77

²Purūṣhārth kī|key raphtār mē̃ rūkāvaṭ kā kāraṇ aur uskā nivāraṇ

¹Obstructions in the speed of effort and their resolution.

³Sadā maryādā purūṣhōttam , sarv khajānō̃ kō saphal karnē vālē , saphalatāmūrtta , bāp kē|K āgyākārī , śhrīmat par chalnē vālē ātmāō̃ prati bābā bōlē -

²All the effort­makers are continuing their efforts according to their capacity.

⁴Harēk puruṣhārthī yathā śhakti purūṣhārth mē̃ chal rahē haĩ - bāp-dādā bhī harēk puruṣhārthī kī|key raphtār kō dēkhtē , jāntē haĩ harēk kē|K sāmnē kaun sē vighna ātē haĩ aur kaisē lagan sē vighna-vināśhak bantē haĩ .

³Seeing the speed of every effort­maker, BapDada knows which obstacle comes in front of them and how, with deep love, they become the destroyer of obstacles.

⁵Kabhī rūktē haĩ , kabhī dauṛ lagātē haĩ , aur kabhī high jump ( ūñchī chhalāṅg ) bhī lagātē haĩ .

⁴Sometimes, they come to a standstill, sometimes they race ahead and sometimes they even take a high jump.

⁶Lēkin rūkāvaṭē̃ kyō̃ ātī haĩ , jiskē kāraṇ tīvr puruṣhārthī sē puruṣhārthī ban jātē haĩ  ? ⁷Chaṛhtī kalā kī|key bajāē ṭhahartī kalā mē̃ ā jātē haĩ .

⁵However, why, when obstructions come, do you change from intense effort­makers to simply being effort­makers, and from the stage of ascent to a standstill?

⁸Mālik vā master sarvśhaktivān kē bajāē , udās vā dās ban jātē haĩ .

⁶Instead of being a master and a master almighty authority, you become unhappy (udas) and servants (das).

⁹Kāraṇ  ? ¹⁰Bahut chhōṭī-chhōṭī bātē̃ haĩ .

⁷What is the reason for this? ⁸Many trivial things.

¹¹Jaisē us din sunāyā , mūl bāt majority kē|K sāmnē vyarth saṅkalpō̃ kā tūphān jyādā hai .

⁹As you were told the other day, the main thing is that most of you have many storms of waste thoughts.

¹²Vyarth saṅkalp ānē kā ādhār hai , śhubh saṅkalp arthāt śhuddha vichār , gyān kē|K khazānē kī|key kamī .

¹⁰The cause of having waste thoughts is a lack of pure thoughts, pure ideas and the treasures of knowledge.

¹³Miltē huē bhī use ( U S E ) karnā nahī̃ ātā hai . ¹⁴Aur jamā karnā nahī̃ ātā hai .

¹¹Even when you receive them, you don’t know how to use them or accumulate them.

¹⁵Vā tō vidhi nahī̃ ātī , is kāraṇ vr̥iddhi nahī̃ hōtī .

¹²They don’t increase because you don’t know the right method of using them.

¹⁶Sunā arthāt milā , lēkin usī samay alpkāl kī|key khuśhī , vā śhakti kā anubhav karkē , khatm kar dētē haĩ .

¹³To have heard the knowledge means to have received it, but at that time, you use it all up by experiencing temporary happiness and power.

¹⁷Jaisē laukik rūp mē̃ kamāyā aur khāyā , kuchh khāyā kuchh uṛāyā .

¹⁴In a lokik way, you earn something and use it up; you use some of it and you throw some of it away.

¹⁸Isī rīti sē dhārṇā śhakti kī|key kamjōrī hōnē kāraṇ , vidhi sō vr̥iddhi na karnē kāraṇ sadā svayã kō gyān aur śhaktiyō̃ kē|K khazānē sē khālī anubhav kartē haĩ . ¹⁹Isliē nirantar śhaktiśhālī nahī̃ ban pātē haĩ .

¹⁵In the same way, you constantly experience yourself to be empty of the treasures of knowledge and powers because you lack the power to imbibe and are unable to be constantly powerful by using them with the right method.

²⁰Nirantar harṣhit nahī̃ rah saktē .

¹⁶This is why you are not constantly able to remain cheerful.

²¹Kamzōr hōnē kē|K kāraṇ , māyā kē|K vighnō̃ kē|K vaśhībhūt vā māyā kē|K dās ban jātē haĩ .

¹⁷Because of being weak, you become influenced by the obstacles of Maya and you become a slave to Maya.

²²Sāth-sāth anya ātmāō̃ kō sampann dēkhtē huē , svayã udās hō jātē haĩ .

¹⁸As well as this, you become unhappy seeing other souls full.

²³Gyān kā khajānā jamā karnā , śhrēṣhṭh samay kā khajānā jamā karnā , vā sthūl khazānē kō , ēk sē lākh guṇā banānā arthāt jamā karnā , in sab khajānō̃ kō jamā karnē kā mukhya sādhan hai - svachchha arthāt hamārē buddhi aur sacchī dil .

¹⁹The main method of accumulating the treasure of knowledge; the treasure of the elevated time and increasing the physical treasures a hundred thousand­fold, is to have a clean and pure intellect and an honest heart.

²⁴Pure buddhi kā ādhār hai buddhi dvārā bāp kō jān , buddhi kō bhī bāp kē āgē samarpaṇ karnā .

²⁰The basis of having a pure intellect is to know the Father with the intellect and to surrender your intellect to the Father.

²⁵Samarpaṇ karnā arthāt mērāpan miṭānā .

²¹To surrender means to finish the consciousness of “mine”.

²⁶Aisē baddhi kō samarpaṇ kiyā hai  ?

²²Have you surrendered your intellect in this way?

²⁷Śudrapan kī|key buddhi samarpaṇ karnā arthāt dēnā . ²⁸Tō dēnē kē sāth divya buddhi kā lēnā hai .

²³To surrender a shudra intellect means to give it away.Together with giving it away, you also receive a divine intellect.

²⁹Dēnā hī lēnā hai .

²⁴To give is to receive.

³⁰Jaisā saudā kartē haĩ , tō dēkar phir lētē haĩ nā . ³¹Paisā dēnā , vastu lēnā .

²⁵When you make a bargain, first you give something and then you receive something in return; you give money and you receive the goods.

³²Vaisē yahā̃ bhī dēnā hī lēnā hai .

²⁶In the same way, here too, to give is to receive.

³³Pahlē sab kuchh dēnā hai .

²⁷First, you have to give everything.

³⁴Kaisē  ?

²⁸How?

³⁵Śhubh saṅkalp dvārā .

²⁹By having pure thoughts.

³⁶Sab kuchh bāp kā hai , mērā nahī̃ .

³⁰Everything belongs to the Father, it is not mine.

³⁷Mērēpan kā adhikār chhōṛnā , isī kō hī samarpaṇ kahā jātā hai .

³¹To let go of your rights resulting from the consciousness of “mine” is known as surrender.

³⁸Isī kō hī naṣhṭōmōhā stage kahā jātā hai .

³²This is known as the stage of being free from attachment.

³⁹Smr̥iti svarūp na hōnē kā kāraṇ , vā vyarth saṅkalp chalnē kā kāraṇ , udās vā dās bannē kā kāraṇ , mērēpan sē naṣhṭōmōhā nahī̃ haĩ .

³³The reason for not being an embodiment of remembrance, for having waste thoughts and for becoming unhappy and a servant is that you are not free from being attached to the consciousness of “mine”.

⁴⁰Mērēpan kā vistār bahut hai .

³⁴There is a lot of expansion of the consciousness of “mine”.

⁴¹Bāp-dādā bhī sārā din sabhī bachchē̃ kā , viśhēṣh dēnē kī|key chaturāī kā khēl dēkhtē rahtē haĩ .

³⁵BapDada also sees the clever games of the children, especially in giving to Baba.

⁴²Abhī-abhī dēgē , abhī-abhī phir vāpis lē lē̃gē .

³⁶You would give something to Baba one minute and take it back the next.

⁴³Abhī-abhī mukh sē kahēṅgē-mērā kuchh nahī̃ , lēkin mansā mē̃ adhikār rakhā huā hai .

³⁷One minute, you would say through your lips that nothing belongs to you, and yet, in your mind, you would still be holding onto it as though you have a right.

⁴⁴Adhikār arthāt lagāv .

³⁸To have this right means attachment.

⁴⁵Kabhī karma sē dēkar vāṇī sē vāpis lē lētē .

³⁹Sometimes, you give something practically, but then take it back through words.

⁴⁶Chaturāī yah kartē haĩ ki naē kē sāth purānā bhī apnē pās|pass rakhnā chāhtē haĩ .

⁴⁰Your cleverness is that togetherwith the new, you also want to hold onto the old.

⁴⁷Kahlātē haĩ trustee , lēkin prēkṭīkal ( P r a c t i c a l  ; vyavahār ) haĩ gr̥ihasthī .

⁴¹You call yourself a trustee, but in practice, you are a householder.

⁴⁸Tō vyarth saṅkalp miṭānē kā ādhār hai , gr̥ihasthīpan chhōṛnā .

⁴²The basis of finishing waste thoughts is to relinquish being a householder.

⁴⁹Chāhē kumārī hai vā kumār hai lēkin , mērā svabhāv , mērā saṅskār , mērī buddhi yah vistār gr̥ihasthīpan hai .

⁴³Whether you are a kumar or a kumari, to think in terms of “my nature”, “my sanskar”, “my intellect”, is the expansion of a householder.

⁵⁰Jō samarpaṇ hō gaē tō jō bāp kā svabhāv , vah āpkā svabhāv . ⁵¹Jō bāp kā saṅskār , vah āpkē saṅskār .

⁴⁴When you have surrendered yourself, the Father’s nature is yournature; the Father’s sanskars are your sanskars.

⁵²Jaisē bāp kī|key divya buddhi , vaisē āpkī .

⁴⁵Just as the Father’s intellect is divine, so your intellect should be the same.

⁵³Tō divya buddhi mē̃ smr̥iti na rahē , yah nahī̃ hō saktā .

⁴⁶It is impossible that there wouldn’t be remembrance when you have a divine intellect.

⁵⁴Ēk ghaṇṭē kī|key avasthā bhī check karō tō sadaiv saṅkalpō̃ kā ādhār kōī na kōī mērāpan hī hōgā .

⁴⁷If you check your stage for just one hour, you will find that the basis of waste thoughts is one or another form of the consciousness of “mine”.

⁵⁵Mērēpan kī|key niśhānī sunāī lagāv . ⁵⁶Lagāv kī|key bhī sṭējas ( S t a g e s  ; avasthāē̃ ) haĩ .

⁴⁸You were told that the indication of the consciousness of “mine” is attachment. ⁴⁹There are stages of attachment.

⁵⁷Ēk hai sūkṣhma lagāv , jiskō sūkṣhma ātmik sthiti mē̃ sthit hōkar hī jān saktē haĩ .

⁵⁰One is subtle attachment which can only be recognised by being stable in the subtle soul­conscious stage.

⁵⁸Dūsrē haĩ sthūl rūp kē|K lagāv , jiskō sahaj jān saktē hō .

⁵¹The other is the gross form of attachment, which can be easily recognised.

⁵⁹Sūkṣhma lagāv kā bhī vistār bahut hai .

⁵²There’s also a great deal of expansion of subtle attachment.

⁶⁰Binā lagāv kē|K , buddhi kī|key ākarṣhaṇ vahā̃ tak jā nahī̃ saktī .

⁵³Without attachment, an intellect would not be attracted or subservient to anything.

⁶¹Vā buddhi kā jhukāv vahā̃ jā nahī̃ saktā . ⁶²Tō lagāv kī|key caikiṅg huī jhukāv . ⁶³Chāhē saṅkalp mē̃ hō , vāṇī mē̃ hō , karma mē̃ hō , sambandh mē̃ hō , samparka mē̃ hō , na chāhtē huē bhī samay us taraph lagēgā jarūr .

⁵⁴So, the way to check for attachment is to see whether there is any subservience, whether it is in thoughts, words, deeds, relationships or connections. ⁵⁵Time will definitely be used in that even against your conscious wish.

⁶⁴Is kāraṇ vyarth saṅkalp kā mūl kāraṇ hai - lagāv .

⁵⁶This is why the main cause of waste thoughts is attachment.

⁶⁵Iskō caik karō .

⁵⁷Check this.

⁶⁶Jin bātō̃ kō āp nahī̃ chāhtē hō , vah bhī vyarth saṅkalpō̃ kē|K rūp mē̃ disturb ( D i s t u r b  ; dakhal ) kartī haĩ .

⁵⁸Things that you don’t wish for disturb you in the form of waste thoughts. ⁵⁹The cause of this is weakness in the form of the consciousness of “mine” in regard to your old sanskars and nature.

⁶⁷Iskā bhī kāraṇ , purānē svabhāv aur saṅskārō̃ mē̃ mērēpan kī|key kamī hai .

⁶⁰As long as you still have the consciousness of“my nature” or “my sanskars”, they will definitely pull you.

⁶⁸Jab tak mērā svabhāv , mērā saṅskār hai , tō vah khīchēṅgē .

⁶¹When you, the creator, have the consciousness of, “my creation”, you will be pulled.

⁶⁹Jaisē mērī rachnā , rachtā kō khēñcatī hai , vaisē mērā svabhāv saṅskār rūpī rachnā ātmā rachtā kō apnī taraph khīñchē̃gē .

⁶²The creation in the form of “my nature and sanskars”, pulls the soul, the creator, towards it.

⁷⁰Mērā nahī̃ , yah śhūdrapan kā saṅskār hai , śhūdrapan kē|K saṅskār kō mērā kahnā , yah mahāpāp hai , chōrī bhī hai aur ṭhagī bhī hai .

⁶³These are not “my” sanskars, but the sanskars of a shudra. ⁶⁴To say that the “sanskars of a shudra are my sanskars” is a great sin; it is stealing and cheating.

⁷¹Śhūdrō̃ kī|key chīz agar brāhmaṇ chōrī kartē , arthāt mērā kahtē , tō yah mahāpāp huā .

⁶⁵If Brahmins steal the property of shudras, that is, if you say that it is yours, that is a great sin.

⁷²Aur bābā  ! ⁷³Yah sab kuchh āpkā hai , aisē kahkar phir mērā kahnā , yah ṭhagī hai .

⁶⁶Even to say, “Baba, all of this is Yours” and then consider it to be your own, is also cheating.

⁷⁴Aur isī prakār kē|K pāp hōnē sē , pāpō̃ kā bōjh baṛhtē jānē sē , buddhi ūñchī stage par ṭik nahī̃ saktī .

⁶⁷By committing sin in this way and thereby increasing the account of sin, you cannot keep your intellect stable in an elevated stage.

⁷⁵Is kāraṇ vyarth saṅkalpō̃ kē nīchē kī|key stage par bār-bār ānā paṛtā hai .

⁶⁸This is why you have to come down to the stage of waste thoughts time and again.

⁷⁶Aur phir chillātē haĩ ki kyā karē̃  ?

⁶⁹Then you cry out, “What can I do?”

⁷⁷Vyarth saṅkalpō̃ kā dūsrā kāraṇ hai sārē din kī|key dincharyā mē̃ mansā , vāchā , karmaṇā jō bāp dvārā maryādāō̃ sampann śhrīmat hai , uskā kisī na kisī rūp sē ullaṅghan kartē hō .

⁷⁰The other reason for waste thoughts is that throughout the day, in your thoughts, words and deeds, you disobey shrimat in the form of maryadas that you have received from the Father.

⁷⁸Āgyākārī sē avajñākārī ban jātē hō .

⁷¹From being obedient, you become disobedient.

⁷⁹Maryādāō̃ kī|key lakīr sē mansā dvārā bhī agar bāhar nikaltē , tō vyarth saṅkalp rūpī rāvaṇ , war|vār kar saktā hai .

⁷²If you step outside the line of the code of conduct even in your thoughts, then it is possible that Ravan, in the form of waste thoughts, can attack you.

⁸⁰Tō yah bhī caikiṅg karō , saṅkalp dvārā , vāṇī , karma , sambandh , samparka dvārā brāhmaṇō̃ kī|key nīti aur rīti kō ullaṅghan tō nahī̃ kartē haĩ  ?

⁷³You should also check that you are not disobeying Brahmin ethics and systems in your thoughts, words, deeds, relations and connections.

⁸¹Avaśhya kōī nīti va rīti miss ( M i s s  ; gum ) hai tab buddhi mē̃ vyarth saṅkalp mix ( M i x  ; miśrit ) hōtē haĩ .

⁷⁴You definitely have waste thoughts in your intellect when some ethics or systems are missing.

⁸²Samjhā dūsrā kāraṇ  ?

⁷⁵Do you understand the second reason?

⁸³Isliē caikiṅg achchhī tarah hōnī chāhiē . ⁸⁴Tab vyarth saṅkalpō̃ kī|key nivr̥itti hō saktī hai .

⁷⁶This is why you should check yourself very carefully, for only then will you become free from waste thoughts.

⁸⁵Sārā din bāp dvārā jō śhuddha pravr̥itti milī huī hai , buddhi kī|key pravr̥itti hai śhuddha saṅkalp karnā , vāṇī kī|key pravr̥itti hai jō bāp dvārā sunā vah sunānā , karma kī|key pravr̥itti hai karmayōgī ban her|har karma karnā , kamal samān nyārā aur pyārā ban rahnā , her|har karma dvārā bāp kē|K śhrēṣhṭh kāryō̃ kō pratyakṣha karnā tathā her|har karma charitra rūp sē karnā .

⁷⁷Throughout the day, let the intellect remain busy in the pure activities the Father has given you to do. ⁷⁸The activity of the intellect is to have pure thoughts. ⁷⁹The activity of words is to speak the knowledge you have heard from the Father. ⁸⁰The activity of deeds is to perform every deed as a karma yogi, to live as lovingly and detached as a lotus, to reveal the Father’s elevated task through your every deed and to perform every deed as a divine act.

⁸⁶Chaturāī nahī̃ lēkin charitra , vah bhī divya charitra .

⁸¹Don’t be clever, but let it be a game, and that too, a wonderful, divine game.

⁸⁷Samparka mē̃ pravr̥itti hai nimitt svayã samparka mē̃ ātē sadā sarv kā jō bāp hai , ussē samparka karānā .

⁸²The activity of coming into connection with others is just contact for namesake to enable them to make contact with the Father of All.

⁸⁸Ta aisī pavitra pravr̥itti mē̃ busy rahnē sē vyarth saṅkalpō̃ sē nivr̥itti hōgī .

⁸³You will become free from waste thoughts byremaining busy in such pure activities.

⁸⁹Vah lōg kahtē haĩ pravr̥itti sē nivr̥itti . ⁹⁰Bāp kahtē haĩ ‘ pavitra pravr̥itti sē hī nivr̥itti hō .

⁸⁴People say that they want to be free from performing deeds, but Baba says: There will be freedom in performing pure activities.

⁹¹’ gr̥ihasthī alag hai - unkō gr̥ihasthī nahī̃ kahē̃gē .

⁸⁵This is not called being a householder; householders are separate.

⁹²Pavitra pravr̥itti kō trustee kahē̃gē na ki gr̥ihasthī .

⁸⁶To have pure activities is known as being a trustee, not a householder.

⁹³Tō samjhā nivr̥itti kā ādhār pavitra pravr̥itti hai .

⁸⁷So, do you understand that the basis of freedom is pure activity?

⁹⁴Achchhā .

⁸⁸Achcha.

⁹⁵Sadā maryādā purūṣhōttam , sarv khajānō̃ kō saphal karnē vālē , saphalatāmūrtta , vyarth kō samarth mē̃ parivartan karnē vālē , aisē bāp kē|K āgyākārī , sadā śhrīmat par chalnē vālē bachchō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁸⁹To those who are constantly the most elevated beings following the highest code of conduct; to those who use all treasures in a worthwhile way; to the embodiments of success; to those who transform the wasteful into powerful; to such obedient children of Baba who constantly follow shrimat, BapDada’s love, remembrance and namaste.

⁹⁶Party kē sāth -

⁹⁰BapDada meeting groups:

⁹⁷Śhaktiyā̃ apnā jalvā dikhāēṅgī , pāṇḍav sāth dēgē .

⁹¹The Shaktis will show their sparkle and the Pandavs will accompany them.

⁹⁸Śhaktiyō̃ kō āgē rakhnā arthāt svayã āgē hōnā .

⁹²To keep the Shaktis in front is to be in front yourselves.

⁹⁹Unhō̃ kō āgē rakhnē sē āpkā nām bālā hō jāēgā .

⁹³Your name will be glorified by keeping them in front.

¹⁰⁰Jō tyāg kartā uskā bhāgya automatically jamā hō jātā hai .

⁹⁴The fortune of those who renounce something automatically accumulates.

¹⁰¹Śhaktiyā̃ śhastradhārī hō  ?

⁹⁵Do the Shaktis have all their weapons?

¹⁰²Śastrã sē thak tō nahī̃ jātī  ?

⁹⁶You do not become tired of carrying your weapons, do you?

¹⁰³Śhastradhārī śhaktiyō̃ kā hī pūjan hōtā hai .

⁹⁷The Shaktis who have weapons are the ones who are worshipped.

¹⁰⁴Tō āp sabhī pūjya hō  ?

⁹⁸So, are all of you worthy of being worshipped?

¹⁰⁵Pūjya arthāt śhastradhārī .

⁹⁹To be worthy of being worshipped means to have all your weapons.

¹⁰⁶Agar kisī bhī samay śhastra chhōṛ dētī tō us samay pūjya nahī̃ .

¹⁰⁰When you let go of your weapons you are not worthy of being worshipped at that time.

¹⁰⁷Śhakti rūp nahī̃ tō kamzōr hō .

¹⁰¹If you are not a Shakti, then you are weak.

¹⁰⁸Kamzōr kī|key pūjā nahī̃ hōtī .

¹⁰²Weak ones are not worshipped.

¹⁰⁹Pūjya arthāt sadā pūjya - aisē nahī̃ , kabhī pūjya kabhī kamzōr .

¹⁰³To be worthy of being worshipped means to be this at all times; it does notmean to be worthy of being worshipped sometimes and weak at other times.

¹¹⁰Tō śhastra sadā kāyam rahtē haĩ  ?

¹⁰⁴Do you constantly have all your weapons?

¹¹¹Jab apnē kō gr̥ihasthī samajhtē tab gr̥ihasthī kā jāl hōtā .

¹⁰⁵When you consider yourself to be a householder, there is the web of a householder.

¹¹²Gr̥ihasthī bannā arthāt jāl mē̃ phansnā .

¹⁰⁶To be a householder means to be caught up in a web.

¹¹³Trustee arthāt mukt .

¹⁰⁷To be a trustee means to be free.

¹¹⁴Sadā yahī smr̥iti rakhō ki ham pūjya haĩ .

¹⁰⁸Constantly have the awareness that you are worthy of being worshipped.

¹¹⁵Kaisā bhī kōī parivartan āvē , usmē̃ vijayī hōnē kāraṇ rājī rahtē .

¹⁰⁹No matter what type of situation comes in front of you, you remain happy by being victorious.

¹¹⁶Kabhī bachchō̃ ādi sē nārāj tō nahī̃ hōtī  ?

¹¹⁰Do you ever become upset with your children, etc.?

¹¹⁷Jab kahtē hō bachchē , tō bachchē arthāt bēsamajh .

¹¹¹They are children, and children are those who do not understand.

¹¹⁸Bachchē arthāt chañchal , jab haĩ hī chañchal svabhāv , bēsamajh tō unsē nārāj kyō̃ hōtē  ?

¹¹²Children are those who are mischievous. ¹¹³Since they have a mischievous nature and do not understand, why do you become upset with them?

¹¹⁹Jab rāj kō jāntē haĩ ki kaliyugī bachchē haĩ , tamōguṇī paidāiśh hai , jarūr chañchal hōṅgē .

¹¹⁴You understand the secret that as they are children of the iron age, the impure creation, they will definitely be mischievous.

¹²⁰Jaisī miṭṭī vaisā hī maṭkā banēgā .

¹¹⁵As is the clay, so would be the clay pot.

¹²¹Miṭṭī garm hai tō pānī ṭhaṇḍā hō - yah hō kaisē saktā  ?

¹¹⁶If the clay pot is hot, how could it be possible for the water it contains to remain cool?

¹²²Tō nārāj hōnā arthāt gyānvān nahī̃ . ¹²³Rāj kō nahī̃ jāntē .

¹¹⁷So, if you become upset, it means you are not knowledge­full; it means you haven’t understood the significance.

¹²⁴Agar yōgyukt hōkar unhē̃ śhikṣhā dō tō vah parivartan hō jāēṅgē .

¹¹⁸If you are yogyukt when you give them teachings, they will be transformed.

¹²⁵Nārāj nahī̃ hōnā hai .

¹¹⁹You mustn’t become upset.

¹²⁶Sārā din saṅkalp , bōl aur karma bāp kē|K yād aur sēvā mē̃ hī lagē rahtē haĩ  ?

¹²⁰Do you remain engaged in Baba’s remembrance and service throughout the day, through your thoughts, words and deeds?

¹²⁷Her|har saṅkalp bāp kī yād va sēvā .

¹²¹Every thought should be of Baba’s remembrance or service.

¹²⁸Aisē hī her|har bōl dvārā bāp kī yād dilānā yā diyā huā khajānā dūsrō̃ kō dēnā .

¹²²Remind others of Baba through your every word and give others the treasures you have received.

¹²⁹Karma dvārā bhī bāp kē|K charitrō̃ kō siddh karnā .

¹²³You have to reveal the divine activity of the Father through your activity.

¹³⁰Tō aisē yād aur sēvā mē̃ sadaiv rahtē hō  ?

¹²⁴So, do you constantly remain engaged in such remembrance and service?

¹³¹Agar yād aur sēvā in dōnō̃ mē̃ sadā busy rahō tō māyā ā saktī hai  ?

¹²⁵Can Maya come to you if you keep yourselves busy in remembrance and service at all times?

¹³²Agar yād aur sēvā kō bhūltē tō māyā kā gate|get ( G a t e  ; dvār ) khōl dētē haĩ .

¹²⁶When you forget remembrance and service, you open the gates for Maya to enter.

¹³³Tō yah gate|get nahī̃ khōlō .

¹²⁷So, do not open these gates.

¹³⁴Vismr̥iti arthāt māyā kā gate|get khōlnā , smr̥iti arthāt pakkā gāḍrēj kā lock lagānā .

¹²⁸To be forgetful means to open the gate to Maya and to have remembrance means to apply a Godrej lock.

¹³⁵Yād aur sēvā kī|key smr̥iti double lock hai .

¹²⁹The awareness of remembrance and service is a double lock.

¹³⁶Double lock lagāyēṅgē tō māyā kabhī nahī̃ ā saktī .

¹³⁰If you apply a double­lock, Maya can never come to you.

¹³⁷Agar single lock sirph yād kā lagātē , sēvā nahī̃ tō bhī māyā ā jāyēgī .

¹³¹If you only apply a lock of remembrance and not of service, then Maya can enter.

¹³⁸Brāhmaṇ jīvan hī hai yād aur sēvā .

¹³²Brahmin life is remembrance and service.

¹³⁹Tō jīvan kā kārya kōī bhūltā hai kyā  ?

¹³³Would you forget your task in life?

¹⁴⁰Agar bhūltē tō māyā sē dhōkhā khātē .

¹³⁴If you forget this, you are deceived by Maya.

¹⁴¹Dhōkhā khānē sē duḥkh kī|key lahar ātī .

¹³⁵By being deceived, you experience sorrow.

¹⁴²Tō double lock sadaiv band rakhnā .

¹³⁶So constantly keep the double­lock locked.

¹⁴³Issē sadā safe rahē̃gē , khuśh rahē̃gē , santuṣhṭ rahē̃gē .

¹³⁷Through this, you will constantly remain safe, happy and content.

¹⁴⁴Sadā her|har kadam śhrīmat par uṭhānē vālē śhrēṣhṭh ātmā apnē kō samajhtē hō  ?

¹³⁸Do you constantly consider yourself to be an elevated soul who takes every step according to shrimat?

¹⁴⁵Her|har kadam śhrīmat par hai yā manmat par hai  ?

¹³⁹Is your every step according to shrimat, or, is it also according to the dictates of your own mind?

¹⁴⁶Uskī parakh jāntē hō  ?

¹⁴⁰Are you able to recognise this?

¹⁴⁷Parakhnē kā sādhan kyā hai  ?

¹⁴¹What is the method to recognise this?

¹⁴⁸Śhrīmat aur manmat kō parakhnē kā sādhan yahī hai ki agar śhrīmat par kadam hōgā tō kabhī bhī apnā man asantuṣhṭ nahī̃ hōgā .

¹⁴²The method to recognise whether it is shrimat or manmat is that if it is shrimat, your mind will never become discontent; there will not be any type of upheaval in your mind.

¹⁴⁹Man mē̃ kisī prakār kī|key halchal nahī̃ hōgī . ¹⁵⁰Svataḥ śhrīmat par chalnē sē natural ( N a t u r a l  ; vāstavik ) khuśhī rahēgī .

¹⁴³By following shrimat, you will have natural happiness, just as you automatically experience internal happiness when you perform a good deed.

¹⁵¹Jaisē kōī achchhā karma kiyā jātā tō uskī svataḥ andar sē khuśhī hōtī hai .

¹⁴⁴If you do something wrong, your conscience will definitely bite, even though you may not speak about it.

¹⁵²Burā kām kiyā jātā tō andar sē man jarūr khātā hai - chāhē bāhar sē bōlē nahī̃ .

¹⁴⁵The mind of those who are following manmat will fluctuate. ¹⁴⁶Those who follow shrimat will be constantly light and happy.

¹⁵³Manmat par chalnē vālē kē|K man mē̃ halchal hōgī .

¹⁴⁷From this, you can understand whether you are following shrimat or manmat.

¹⁵⁴Śhrīmat par chalnē vālā sadā halkā aur khuśh hōgā . ¹⁵⁵Issē parakh saktē hō ki śhrīmat par hū̃ yā manmat par hū̃  ?

¹⁴⁸This is your thermometer. ¹⁴⁹Whenever there is any fluctuation in your mind or the percentage of your happiness decreases, then check and you will find that there is definitely disobedience in following shrimat.

¹⁵⁶- yah thermometer hai .

¹⁵⁰Constantly check and change.

¹⁵⁷Jab bhī man mē̃ halchal hō , jarā see|sī|C khuśhī kā percentage kam hō tō check karō - jarūr kōī śhrīmat kī|key avagyā hōgī .

¹⁵¹To check means to change. ¹⁵²You need both the powers of checking and changing. ¹⁵³If even one of these is missing, you will not be able to remain content.

¹⁵⁸Sadā caikiṅg aur change .

¹⁵⁴Neither will you be content nor will you be able to make others content.

¹⁵⁹Caikiṅg kā arth|earth hai change karnā .

¹⁵⁵You will have the power to change when you have the power to tolerate.

¹⁶⁰Caikiṅg aur change yah dōnō̃ hī śhaktiyā̃ chāhiē .

¹⁵⁶When the line of the intellect is clear, you will have the power to recognise.

¹⁶¹Magar dōnō̃ mē̃ sē ēk kī|key bhī kamī hai tō santuṣhṭ nahī̃ rah saktē .

¹⁵⁷Blessing:May you be an easy yogi who experiences the jeevanmukt stage with the method of, “Just me and my Baba”.To be a Brahmin means to become free from the bondage of the body, relations and facilities. ¹⁵⁸Bodily relations are not related to you because of the body, but because of the soul. ¹⁵⁹If someone is influenced by anyone, then that is a bondage, however, to be a Brahmin means to have a life of liberation. ¹⁶⁰Whilst you have physical organs, you have to perform actions, but there shouldn’t be bondage of karma; you should just have relationship of karma.

¹⁶²Na svayã santuṣhṭ rahē̃gē na aurō̃ kō santuṣhṭ kar sakē̃gē .

¹⁶¹Those who are liberated in this way are constantly embodiments of success. ¹⁶²The easy method for this is to be: “Just me and my Baba”.

¹⁶³‘ change hōnē kī|key śhakti tab āēgī jab sahanśhakti hōgī .

¹⁶³This remembrance will enable you to become an easy yogi, an embodiment of success and free from bondage.

¹⁶⁴Buddhi kī|key line clear hōnē sē parakh śhakti āēgī .

¹⁶⁴Slogan:To finish the alloy of “I” and “mine” is to become real gold.

¹⁶⁵’ achchhā .

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