Avyakt murli for Thursday 16 June 1977

⁰> ¹16-06-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 25/08/97 Om Shanti Avyakt BapDada Madhuban 16/06/77

²Ēk hī paṛhāī dvārā number-vār pūjya pad pānē kā guhya rahasya

¹The deep significance of attaining a status worthy of worship, numberwise, through the same study.

³Sr̥iṣhṭi kē|K ādhāramūrtta , viśhva parivartak ātmāō̃ prati bāp-dādā kē|K uchchārē huē mahāvākya  : ⁴Āj bāp-dādā her|har ātmā kē|K purūṣhārth karnē kē|K karma kī|key gatī aur purūṣhārth anusār rājya pad vā pūjya pad kī|key gati jō ki ati ramaṇīk aur guhya hai vah dēkh rahē haĩ .

²Today, BapDada was seeing the philosophy of karma of each child’s effort and their attainment of a royal and worship­worthy status according to that effort. ³This is very profound and entertaining.

⁵Jaisē purūṣhārth mē̃ number-vār haĩ , vaisē hī pad aur pūjya pad mē̃ number-vār haĩ .

⁴Just as effort is numberwise, so too, the attainment of a status and a worship­ worthy status is also numberwise.

⁶Jō number one śhrēṣhṭh puruṣhārthī haĩ unhī̃ kā rājya pad aur pūjya pad ati śhrēṣhṭh aur guhya rahasya bharā hai .

⁵The royal and worship­worthy status of the number one effort­ makers is very elevated and filled with deep significance.

⁷Pūjya tō sab bantē haĩ .

⁶All become worthy of worship.

⁸Sr̥iṣhṭi kē liē sab puruṣhārthī ātmāē̃ param pūjya haĩ .

⁷For the people of the world, all souls who are making effort become worthy of worship.

⁹Aṣhṭ ratna haĩ vā 108 kī|key mālā hai vā 16 hajār kī|key mālā hai vā 9 lākh prajā pad vālē haĩ , lēkin sabhī kōī na kōī rūp mē̃ pūjya avaśhya bantē haĩ .

⁸Whether they become part of the eight jewels, the rosary of 108, the rosary of 16,000 or the nine­hundred thousand subjects, they all definitely become worthy of worship in one form or another.

¹⁰Ab tak bhī anēk anginat sāligrām banā kar pūjā kartē haĩ .

⁹Even today, people create countless saligrams and worship them.

¹¹Lēkin anēk sāligrām rūp kī|key pūjā aur viśhēṣh iṣṭ-dēv kē|K mandir rūp kī|key pūjā , usmē antar kitnā hōtā hai , unkō jāntē hō nā  ?

¹⁰However, you must be aware of the vast difference between how you are worshipped in the form of saligrams and in the form of the special deities in the temples.

¹²Sāligrām rūp mē̃ anēkō̃ kī|key pūjā hōtī hai aur aṣhṭ dēv kē|K rūp mē̃ nāmīgrāmī kōī - kōī ātmā kī|key pūjā hōtī hai .

¹¹Whereas many souls are worshipped in the form of saligrams, only a few well­known souls are worshipped as the specially beloved deities.

¹³16 hajār kī|key mālā bhī kabhī-kabhī sumiraṇ kartē . ¹⁴108 kī|key mālā anēk bār sumiraṇ kartē haĩ , aur aṣhṭ ratnō̃ kō vā aṣhṭ dēvō̃ kō vā dēviyō̃ kō bāp kē|K samān sadā apnē dil mē̃ yād rakhtē haĩ .

¹²The rosary of 16,000 is only rotated sometimes; the rosary of 108 is rotated often and the jewels of the rosary of eight, of the specially beloved gods and goddesses are constantly remembered in everyone’s heart, just as the Father is.

¹⁵Itnā antar kyō̃ huā  ?

¹³Why is there such a big difference?

¹⁶Bāp-dādā tō sarv bachchō̃ kō ēk hī paṛhāī , ēk hī lakṣhya - manuṣhya sē dēvtā vā vijayī ratna bannē kō dētē haĩ , phir bhī pūjan mē̃ itnā antar kyō̃  ?

¹⁴BapDada gives all the children the same teachings and the same aim: of becoming victorious jewels and changing from humans into deities.

¹⁷Kōī kī|key double pūjā arthāt sāligrām rūp mē̃ bhī aur dēvī yā dēvtāō̃ kē|K rūp mē̃ bhī , kōī kī|key sirph sāligrām rūp mē̃ mālā kē|K maṇakē kē|K rūp mē̃ pūjā hōtī hai .

¹⁵Yet, why is there such a big difference in the way they are worshipped? ¹⁶Some are worshipped in both forms: as saligrams and as gods or goddesses; the others are simply worshipped as saligrams, beads of the rosary.

¹⁸Iskā bhī kyā rahasya hai  ?

¹⁷So what is the significance of this?

¹⁹Mukhya kāraṇ hai ātmābhimānī bannē kā lakṣhya va ātmik svarūp mē̃ sthit rahnē kā purūṣhārth , her|har brāhmaṇ ātmā janm sē hī kartē haĩ .

¹⁸The main reason is in the aim of becoming soul conscious and the effort of remaining stable in the form of the soul. ¹⁹All Brahmins begin to make this effort as soon as they birth.

²⁰Aisā kōī bhī brāhmaṇ nahī̃ hōgā jō ātmābhimānī bannē kā puruṣhārthī na hō .

²⁰There cannot be a Brahmin who is not making effort to become soul conscious.

²¹Lēkin nirantar ātmābhimānī , jissē karmaindriyō̃ kē ūpar vijay hō jāē , harēk karmaindriy satōpradhān svachchha hō jāē - is subject mē̃ arthāt dēh kē|K purānē saṅskār aur sambandh sē sampūrṇ marjīvā hō jāē , is purūṣhārth mē̃ number bantē haĩ .

²¹However, a number is created on the basis of being constantly soul conscious through which the physical senses are conquered and made cool. ²²A number is created on the basis of being dead whilst alive, to the old sanskars and relations of the body.

²²Kōī puruṣhārthī kī|key karma indriyō̃ par vijay hō jātī hai arthāt karmēnndriy jīt ban jātē haĩ aur kōī-kōī ā̃kh kē|K dhōkhē mē̃ , mukh dvārā anēk ras lēnē kē|K dhōkhē , isī prakār kōī na kōī karmaindriy kē|K dhōkhē mē̃ ā jātē haĩ .

²³Some effort­makers are able to conquer their physical senses; they become the conquerors of their senses; others are deceived by their eyes, and others by the different tastes of the tongue. ²⁴They are deceived by one or another of the senses.

²³Arthāt sampūrṇ nirvikārī , sarv indriya jīt nahī̃ ban pātē haĩ .

²⁵They are not able to become completely viceless and the conquerors of all their senses.

²⁴Isī kāraṇ aisē karma indriya par hār khānē vālē kamzōr puruṣārthīyō̃ kī|key , ū̃ch tē ū̃ch bāp kē|K bachchē bannē kē|K kāraṇ , ū̃ch bāp kē|K saṅg kē|K kāraṇ , paṛhāī aur pālnā kē|K kāraṇ viśhva kē|K andar śhrēṣhṭh ātmāē̃ hōnē kē|K kāraṇ , ātmā arthāt sāligrām rūp mē̃ pūjē jātē haĩ .

²⁶Due to this reason, the effort­making souls who are weak and become defeated by their senses are worshipped as saligrams. ²⁷You are worshipped because of being the children of the highest­on­high Father, of having the company of the highest Father, because of your study and the sustenance you receive and because of being the elevated souls of the world.

²⁵Lēkin sarv karmaindriy jīt na hōnē kē|K kāraṇ sākār rūp mē̃ dēvī aur dēvtā kē|K rūp mē̃ pūjā nahī̃ hōtī hai .

²⁸However, because of not being the conquerors of all your senses, you are not worshipped as deities in the corporeal form.

²⁶Sampūrṇ pavitra na bannē kē|K kāraṇ sampūrṇ nirvikārī , mahimā yōgya dēvī vā dēvtā rūp kī|key pūjā nahī̃ hōtī hai .

²⁹As you do not become completely pure, you are not worshipped as deities or praised as completely viceless souls.

²⁷Sadā bāpdādā kē|K diltakhta naśhīn na bannē kē|K kāraṇ vā sadā dil mē̃ ēk dil lēnē vālē bāp kī yād vā sadā dil par dilvālā kī|key yād nahī̃ rahtī . ²⁸Isliē bhakta ātmāē̃ bhī aṣhṭ dēv kē|K rūp mē̃ dil mē̃ nahī̃ samātī haĩ .

³⁰As you are not constantly seated on BapDada’s heart­throne, and you don’t have in your heart, constant remembrance of the Comforter of Hearts, the One who wins everyone’s heart, bhagat souls are not able to merge you in their heart as the special deity souls.

²⁹Nirantar yād nahī̃ tō sadā kāl kā mandir rūp mē̃ yādgār bhī nahī̃ .

³¹As there isn’t remembrance all the time, there isn’t a memorial in the temple all the time.

³⁰Tō phark paṛ gayā nā  ?

³²Therefore, there is a difference.

³¹Single pūjā aur double pūjā mē̃ kitnā antar rahā  !

³³There is a vast difference between the single worship and the double worship.

³²Vah prajā kā pūjan rūp aur vah rājya pad prāpt karnē vālē pūjā kā rūp .

³⁴A subject is worshipped in one way and one who has attained a royal status is worshipped in another way.

³³Ismē̃ bhī antar hai .

³⁵There is a difference between the two.

³⁴Viśhēṣh dēvtāō̃ kā her|har karma kā pūjan hōtā hai aur kōī-kōī dēvtāō̃ kā rōj pūjan hōtā hai , parantu her|har karma mē̃ nahī̃ .

³⁶Every act of special deities is worshipped. ³⁷Some deities are worshipped every day but not every act of theirs is worshipped.

³⁵Kōī-kōī kā pūjan kabhī viśhēṣh niśhchit dinō̃ par hōtā hai iskā bhī rahasya hai .

³⁸Some are worshipped on specially fixed days; this too is significant.

³⁶Apnē āp sē pūchhō ki - ham kaun sē pūjya bantē haĩ  ?

³⁹Ask yourself in which form you are worshipped.

³⁷Agar kōī bhī subject mē̃ vijayī nahī̃ banē , tō jaisē khaṇḍit mūrtti kā pūjan nahī̃ hōtā , pūjya sē sādhāraṇ patthar ban jātā , kōī mūlya nahī̃ rahtā , aisē agar kōī bhī subject mē̃ sampūrṇ vijayī nahī̃ bantē tō ‘ param pūjya ’ nahī̃ ban saktē .

⁴⁰If you are not able to be victorious in any of the subjects, then just as a damaged idol cannot be worshipped – instead of being worthy of worship, it’s just like ordinary stone and has no value­ so too, if you are not completely victorious in any one subject, you cannot become one who is supremely worthy of worship.

³⁸Pūjya banē̃gē aur gāyan yōgya banē̃gē .

⁴¹You would just be worthy of worship and worthy of praise.

³⁹Gāyan yōgya kyō̃ bantē  ?

⁴²Why do you become worthy of praise?

⁴⁰Kyōṅki bāp kē|K bachchē bannē kē|K kāraṇ , bāp kē|K sāth-sāth part bajānē kē|K kāraṇ , bāp kī|key mahimā kē|K guṇgān karnē kē|K kāraṇ , yathā śhakti tyāg karnē kē|K kāraṇ , vā yathā śhakti yād mē̃ rahnē kē|K kāraṇ bantī haĩ .

⁴³You are praised because you become Baba’s child. ⁴⁴You play a part with the Father, you sing praise of the Father, you renounce everything according to your capacity, and you stay in remembrance according to your capacity.

⁴¹Aur pūjan kā rahasya hai - ēk pavitratā kē|K kāraṇ pūjā hai , dūsrā śhrēṣhṭh ātmāō̃ kē|K sarv śhaktivān bāp dvārā jō śhaktiyō̃ kī|key dhārṇā kī hai , un śhaktiyō̃ kē|K bhī bhinn rūp sē yādgār rūp mē̃ pūjā hōtī hai , jaisē jin ātmāō̃ nē vidyā arthāt gyān dhāraṇ karnē kī|key śhakti sampūrṇ rūp mē̃ dhāraṇ kī hai tō gyān arthāt knowledge kī|key śhakti kā yādgār ‘ sarasvatī ’ kē|K rūp mē̃ haĩ .

⁴⁵There is also significance in the worship. ⁴⁶First is worship because of purity. ⁴⁷Secondly, because of being elevated souls who have imbibed all powers from the One with All Powers, the Almighty Authority, you are worshipped as a memorial of the different forms of all those powers. ⁴⁸The memorial of the souls who have fully adopted the power to imbibe all the knowledge is in the form of Saraswati.

⁴²Sanhār karnē kī|key śhakti kā yādgār durgā kē|K rūp mē̃ haĩ .

⁴⁹Durga is the memorial of the power to destroy.

⁴³Gyān dhan kō dēnē vālī mahādānī kā , sarv khajānō̃ kē|K dhan kō dēnē vālī lakṣhmī kē|K śhrēṣhṭh rūp mē̃ pūjē jātē haĩ .

⁵⁰The great donors who donate the wealth of knowledge and all treasures are worshipped in the form of Lakshmi.

⁴⁴Her|har vighna par vijay prāpt karnē kā yādgār - vighna vināśhak rūp mē̃ pūjā jātā hai .

⁵¹Those who attain victory over every obstacle are worshipped as the destroyers of obstacles.

⁴⁵Māyājīt arthāt māyā kē|K vikarāl rūp kō bhī sahaj aur saral banānē kī|key śhakti kā pūjan , mahāvīr kē|K rūp mē̃ hai .

⁵²Those who become the conquerors of Maya, and have the power to make the fearsome form of Maya very ordinary, are worshipped as Mahavir.

⁴⁶Tō śhrēṣhṭh ātmāō̃ kī|key her|har śhakti aur śhrēṣhṭh karma kā bhī pūjan hōtā hai .

⁵³Every power and every elevated action of the elevated souls is worshipped.

⁴⁷Śhaktiyō̃ kā pūjan her|har dēvī dēvtā kī|key pūjā kē|K rūp mē̃ dikhāyā huā hai tō aisē pūjya , jinhō̃ kē|K her|har śhrēṣhṭh karma aur śhaktiyō̃ kā pūjan hai uskō kahā jātā hai - param pūjya .

⁵⁴The worship of the powers is portrayed as the worship of the deities. ⁵⁵Those who are worthy of worship in this way, whose every elevated act and power is worshipped, are called the supremely worship­worthy souls.

⁴⁸Tō sadā apnē kō sampūrṇ banāō .

⁵⁶So, now make yourself an image of perfection.

⁴⁹Check karō ki khaṇḍit mūrtti hū̃ vā pūjya mūrtti hū̃  ?

⁵⁷Check whether you are a damaged idol or one who is worthy of worship.

⁵⁰Gāyan hai sampūrṇ nirvikārī va 16 kalā sampann .

⁵⁸Your praise is of being completely viceless and sixteen celestial degrees complete.

⁵¹Sirph nirvikārī banē hō yā sampūrṇ nirvikārī banē hō  ?

⁵⁹Have you simply become viceless or completely viceless?

⁵²Akhaṇḍ yōg hai vā khaṇḍan hōtā hai  ?

⁶⁰Is your yoga constant or does the link break?

⁵³Achal hai vā halchal hai  ?

⁶¹Are you unshakeable or is there fluctuation?

⁵⁴Bāp kyā chāhtē haĩ  ?

⁶²What does the Father want?

⁵⁵Her|har ātmā bāp samān sampūrṇ banē̃ .

⁶³That each soul should become as perfect as the Father.

⁵⁶Aur bachchē bhī chāhtē sab haĩ , lēkin kartē kōī-kōī haĩ , isliē number ban jātē haĩ .

⁶⁴All children also have this desire, but only some actually do it and this is why a number is created.

⁵⁷Achchhā , suntē tō bahut hō . ⁵⁸Sunnā aur karnā - inkō samān banāō .

⁶⁵Achcha, you hear a lot, but now you have to do what you hear. ⁶⁶Let both be the same.

⁵⁹Samjhā kyā karnā hai  ?

⁶⁷Do you understand what you have to do?

⁶⁰Aisē param pūjya , sadā ēk bāp kō sāth rakhnē vālē , her|har kadam śhrēṣhṭh man kē|K ādhār par chalnē vālē , aisē sr̥iṣhṭi kē|K ādhār mūrtta , viśhva parivartak ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē . ⁶¹Achchhā .

⁶⁸To such supremely worship­worthy souls; to those who constantly keep the Father with them; to those who take every step according to shrimat; to such images of support for the world; to the world transformer souls, BapDada’s love, remembrance and namaste.

⁶²Party sē  :

⁶⁹BAPDADA MEETING GROUPS:

⁶³Sadā svayã kō chaltē-phirtē phariśhtē anubhav kartē hō  ?

⁷⁰Do you constantly experience yourselves to be angels as you do everything?

⁶⁴Phariśhtā arthāt jiskā dēh kē|K vā dēh kē|K duniyā sē vā dēh kē|K padārthō̃ kē|K ākarṣhaṇ sē kōī riśhtā nahī̃ .

⁷¹Angels are those who have no connection or attraction to the body, the physical world or the possessions of the physical world.

⁶⁵Sadā bāp kī yād aur sēvā - isī mē̃ rahnē vālē .

⁷²Angels are those who are constantly in remembrance of the Father and doing service.

⁶⁶Sadā bāp aur sēvā - yahī lagan rahtī hai .

⁷³Do you constantly have just the one concern of remembering Baba and serving?

⁶⁷Sivāē bāp aur sēvā kē|K aur kyā hai jahā̃ buddhi jāē  ?

⁷⁴Apart from the Father and service, what else is there to pull the intellect?

⁶⁸Trustee sadā nyārā rahtā hai .

⁷⁵A trustee is always detached.

⁶⁹Trustee kē liē sirph ēk kām hai - yād aur sēvā .

⁷⁶A trustee has the sole duty of staying in remembrance and serving.

⁷⁰Agar karmaṇā bhī kartē tō bhī sēvā kē nimitt .

⁷⁷Even the deeds performed are for service.

⁷¹Gr̥ihasthī svārtha kē nimitt kartā aur trustee sēvā arth|earth .

⁷⁸A householder acts out of selfish motives, whereas a trustee does everything for the sake of service.

⁷²Sarv subject mē̃ sampann karnē kā svataḥ purūṣhārth chaltā hai  ?

⁷⁹Are you making natural effort to become fully accomplished in all subjects?

⁷³Jaisē-jaisē samay aur sampūrṇtā kē|K samīp ātē jātē haĩ , tō purūṣhārth karnē kā svarūp bhī badaltā jātā hai .

⁸⁰As you come close to the time and to perfection, the method of effort also changes.

⁷⁴Jō śhurū kā purūṣhārth aur madhya kāl kā purūṣhārth hai yā ant kāl kā hai , tīnō̃ kā phark hai nā  ?

⁸¹There is a difference between the effort of the beginning, and the middle and the end.

⁷⁵Ab sampūrṇ stage kē|K samīp kā purūṣhārth kyā hai  ?

⁸²Now, what is the effort needed to come close to the stage of perfection?

⁷⁶Jaisē kōī bhī automatic chalnē vālī vastu kō ēk bārī start kar diyā tō chaltī rahtī  ; bār-bār chalānā nahī̃ paṛtā .

⁸³When something automatic is started, it continues to function by itself; you don’t need to keep rewinding it.

⁷⁷Isī prakār sē ēk bār lakṣhya milā aur phir automatic her|har kadam , her|har saṅkalp , samay kē|K chaṛhtī kalā pramāṇ chaltē rahē - aisē anubhav hōtā hai  ?

⁸⁴So too, once you have been given your aim, you should continue to ascend at every step, in every thought and at every moment. ⁸⁵Do you experience this?

⁷⁸Purūṣhārth kē|K samarth svarūp kī|key niśhānī kyā hōgī  ?

⁸⁶What is the sign of the powerful form of effort? ⁸⁷(Reaching one’s destination early.)

⁷⁹ ( samay kē|K pahlē pahũchēṅgē ) samay sē pahlē pahuñchnē kā anubhav sarv subject mē̃ hōtā haĩ vā kōī viśhēṣh subject mē̃  ?

⁸⁸What would be the sign of those who reach their destination early? ⁸⁹Would they be experienced in all subjects or just in some subjects? ⁹⁰(In all subjects.)

⁸⁰Sab sabjēk mē̃ samān marks haĩ .

⁹¹So, do you have the same marks in all subjects?

⁸¹Advance jānā tō achchhā hai , lēkin sab sabjaiṭ sē advantage lēnā - yah bhī jarūrī hai .

⁹²It is good to go in advance, but it is also essential to take advantage of all subjects.

⁸²Lakṣhya achchhā hai aur lakṣhya mē̃ parivartan bhī hai .

⁹³You have a good aim, and your aim changes.

⁸³Sadā svayã kō bāp kē|K kārya mē̃ vā apnē kārya mē̃ sahyōgī bannē vālē sahyōgī , samīp ātmā samajhtē hō  ?

⁹⁴Do you always consider yourself to be a soul who is close, constantly co­operative and a yogi soul in your own work and the work of the Father?

⁸⁴Bāp kē|K kārya mē̃ jō jitnā sahyōgī hōgā tō sahyōgī hī yōgī ban saktā hai .

⁹⁵To the extent that you co­operate in the Father’s task, accordingly you can become a yogi soul.

⁸⁵Sahyōgī nahī̃ tō yōgī nahī̃ .

⁹⁶If you do not co­operate, you cannot be a yogi soul.

⁸⁶Sahyōg dēnā arthāt bāp aur bāp kē|K kārya kī|key yād mē̃ rahnā .

⁹⁷To co­operate is to stay in the remembrance of the Father and the Father’s task.

⁸⁷Laukik mē̃ bhī kisī kō sahyōg dētē tō uskī yād rahtī hai .

⁹⁸In lokik life as well, you remember the one you co­operate with.

⁸⁸Tō ‘ yōgī arthāt sahyōgī .

⁹⁹So a yogi soul is one who co­operates.

⁸⁹’ sahyōgī bannē sē svataḥ yōgī ban jātē aur dūsrā sahyōgī bannē sē padmaguṇā jamā kar lētē .

¹⁰⁰By co­operating, you become a natural yogi and accumulate an income of multimillions.

⁹⁰Sahyōg kyā dētē  ?

¹⁰¹What co­operation do you give?

⁹¹Purānē tan yā tamōguṇī man  ! ⁹²Uskī yād sē satōpradhān banākar man kō sēvā mē̃ lagātē yā chāval chapṭī dhan lagātē .

¹⁰²Do you make your old body and impure mind pure and satopradhan through having Baba’s remembrance and then use them for service, or do you give a handful of rice, wealth?

⁹³Aur kyā lagātē  ?

¹⁰³What else do you use?

⁹⁴‘ tan-man-dhan tīnō̃ sē sahyōgī bannā arthāt yōgī banānā .

¹⁰⁴A yogi is one who co­operates with body, mind and wealth.

⁹⁵’ gīt gātē hō na - jahā̃ tan jāēgā , dhan bhī vahā̃ hī lagāēṅgē .

¹⁰⁵You sing, “Wherever I am, my wealth will be pulled there.

⁹⁶Tō yah nirantar yōgī bannē kā sahaj sādhan hai .

¹⁰⁶This is the easy method to be a constant yogi.

⁹⁷Kyōṅki sahyōgī bannē sē sahyōg kē|K return milnē sē yōg sahaj hō jātā .

¹⁰⁷When you co­operate and receive the return of that co­operation, your yoga becomes easy.

⁹⁸Tō her|har saṅkalp mē̃ bāp kē|K vā apnē karma kē|K sahyōgī banō .

¹⁰⁸So, co­operate with the Father in every thought and in every deed.

⁹⁹Her|har karma , sēvā mē̃ , kārya mē̃ sahyōgī bannē sē vyarth khatm hō jāēgā , kyōṅki bāp kā kārya samarth hai .

¹⁰⁹All waste will finish when you co­operate in every type of service, because the Father’s task is very powerful.

¹⁰⁰Aisā sahyōgī tīvr puruṣhārthī automatic hō jātā hai .

¹¹⁰Such a co­ operative soul automatically becomes an intense effort­maker.

¹⁰¹Sadā apnē kō niśhchay buddhi , niśhchint ātmā anubhav kartē hō  ?

¹¹¹Do you constantly experience yourself to be a soul with faith in the intellect and one who is carefree?

¹⁰²Jō niśhchay buddhi hōgā vah niśhchint hōgā . ¹⁰³Kisī prakār kā chintan vā chintā nahī̃ hōgī .

¹¹²Those who have faith in the intellect will be carefree; they will not have any type of unnecessary thoughts or worries.

¹⁰⁴Kyā huā  ? ¹⁰⁵Kyō̃ huā  ?

¹¹³They would not have questions such as, “What happened?

¹⁰⁶Aisē nahī̃ hōtā - yah vyarth chintan hai .

¹¹⁴Why did it happen?” These are wasteful thoughts.

¹⁰⁷Niśhchay buddhi niśhchint aur vyarth chintan nahī̃ karēgā .

¹¹⁵Those who have faith in the intellect are carefree; they do not have any waste thoughts.

¹⁰⁸Sadā svachintan mē̃ rahnē vālē , svasthiti mē̃ rahnē sē paristhiti par vijay prāpt kartē haĩ .

¹¹⁶They constantly maintain thoughts of the original self. ¹¹⁷By being stable in their original stage, they gain victory over adverse situations.

¹⁰⁹Dūsrē taraph sē āī|eye|I huī parīsthiti kō svīkār kyō̃ kartē  ?

¹¹⁸Why do you accept the adverse situations that have come from somewhere else?

¹¹⁰Paristhiti kō kinārā karō tō svachintan mē̃ rahē̃gē .

¹¹⁹Move away from the adverse situations and you will be able to maintain thoughts of the original self.

¹¹¹Aur jō svachintan mē̃ sthit rahtā vah sadā sukh kē|K sāgar mē̃ samāyā huā rahtā .

¹²⁰Those who are stable in thoughts of the original self are constantly merged in the Ocean of Happiness.

¹¹²Sukh kē|K sāgar mē̃ samāē huē hō  ?

¹²¹Are you merged in the Ocean of Happiness?

¹¹³Jab bāp sukh kā sāgar hai tō bachchē master sukh kē|K sāgar huē .

¹²²Since the Father is the Ocean of Happiness, the children are master oceans of happiness.

¹¹⁴Saṅkalp mē̃ bhī duḥkh kī|key lahar ātī hai , ki sadā sukhī rahtē hō  ?

¹²³Do you experience waves of sorrow in your thoughts or are you constantly happy?

¹¹⁵Sukh kē|K sāgar kē|K master usmē̃ duḥkh hō hī nahī̃ saktā .

¹²⁴The masters of the Ocean of Happiness cannot experience any kind of sorrow.

¹¹⁶Agar duḥkh ātā tō master duḥkh kē|K sāgar arthāt rāvaṇ , ā̃kh sē bhī ātā , kān sē bhī ātā , mukh sē bhī ātā .

¹²⁵If you experience sorrow, then you are master oceans of sorrow. ¹²⁶Ravan comes to such souls through the eyes, ears and mouth.

¹¹⁷Sarv śhaktivān kē āgē rāvaṇ ā nahī̃ saktā .

¹²⁷Ravan cannot come to those who are almighty authorities.

¹¹⁸Bāp kī yād sabsē baṛī tē baṛī safety hai .

¹²⁸The Father’s remembrance is the greatest protection of all.

¹¹⁹Jō māyā vā vighnō̃ sē kabhī dhōkhā nahī khātā vah sadā aisē dikhāī dēgā jaisē is duniyā sē ‘ nyārā aur pyārā ’ hai .

¹²⁹Those who are never defeated by Maya or by any obstacles are constantly seen to be completely loving, detached and unique in this world.

¹²⁰Tō kamal puṣhp samān rahtē hō ki kīchaṛ kē|K chhīṇṭē paṛ jātē  ?

¹³⁰Do you constantly stay like a lotus or do you get affected by drops of mud?

¹²¹Agar śhrīmat par her|har kadam uṭhāē̃ tō sadā kamal puṣhp samān rahē̃gē .

¹³¹When you take every step according to shrimat, you will constantly be like a lotus.

¹²²Manmat mix hōnē sē sadā kamal samān nahī̃ rah saktē .

¹³²When dictates of the mind become mixed, you cannot constantly be like a lotus.

¹²³Saṅsār sāgar kī|key kōī lahar kā prabhāv paṛnā arthāt pānī kē|K chhīṇṭē paṛnā .

¹³³To be influenced by the waves of the world is to be affected by drops of mud.

¹²⁴Sadaiv saṅgam yug kā śhrēṣhṭh khajānā ‘ atiindriy sukh ’ hai aisē khazānē kī|key prāpti kā anubhav kartē hō  ?

¹³⁴The elevated treasure of the confluence age is supersensuous joy. ¹³⁵Do you experience the attainment of this treasure?

¹²⁵Ati indriya sukh kā khajānā prāpt huā hai  ?

¹³⁶Have you received the treasure of supersensuous joy?

¹²⁶Khajānā milā huā khō kyō̃ jātā  ?

¹³⁷Why do you lose the treasures you have found?

¹²⁷Pahrā kaun sā  ?

¹³⁸How should you guard them?

¹²⁸Attention .

¹³⁹By paying attention!

¹²⁹Attention kam|cum karnā arthāt apnē prāpt kiē huē khazānē kō khō dēnā .

¹⁴⁰If you pay inadequate attention you lose the treasures you have received.

¹³⁰Sārē kalp mē̃ phir yah khajānā prāpt hōgā  ?

¹⁴¹Will you receive these treasures ever again throughout the entire kalpa?

¹³¹Tō aisī amūlya chīz kitnī sambhāl kar rakhnī hōtī hai  ?

¹⁴²You should look after something so invaluable with such great care.

¹³²Sthūl mē̃ bhī baṛhiyā chīz sambhāl kar rakhtē haĩ .

¹⁴³Generally, a very good item is guarded with great care.

¹³³Jaisē vahā̃ bhī pahrēdār albēlē hōtē tō nuksān kar dētē , yahā̃ bhī albēlāpan ātā tō khajānā khō jātā .

¹⁴⁴However, when those guarding it become careless, there is a lot of damage. ¹⁴⁵When you become careless here, you lose your treasures.

¹³⁴Bār-bār attention chāhiē .

¹⁴⁶You need to pay attention constantly.

¹³⁵Aisē nahī̃ - amr̥itvēlē yād mē̃ baiṭhē , attention diyā phir chaltē-phirtē khō diyā .

¹⁴⁷It should not be that you pay attention when you sit for remembrance at amrit vela, and that your attention becomes slack when you start to do other things.

¹³⁶Amr̥itvēlē attention dētē aur samajhtē sab kuchh kar liyā , lēkin chaltē-phirtē bhī attention dēnā hai .

¹⁴⁸You think that by paying attention at amrit vela, you have done all you need to do, but you need to pay attention whilst moving around as well.

¹³⁷Atiindriy sukh kā anubhav abhī nahī̃ kiyā , tō kabhī nahī̃ karē̃gē .

¹⁴⁹If you do not experience supersensuous joy at this time, you can never experience it at any other time.

¹³⁸Pañch hajār varṣh kē|K hisāb sē yah kitnā śhrēṣhṭh samay hai  !

¹⁵⁰Within the account of five thousand years, this time is very elevated.

¹³⁹Itnī śhrēṣhṭh prāpti kē liē thōṛā samay bhī attention na rakhē̃gē tō kyā karē̃gē  ?

¹⁵¹What would you be doing if you are not paying attention for a short time for such an elevated attainment?

¹⁴⁰Karma aur yōg dōnō̃ sāth chāhiē .

¹⁵²Karma and yoga should be performed simultaneously.

¹⁴¹Yōg mānā hī yād kā attention , jaisē karma nahī̃ chhōṛtē vaisē yād bhī na chhūṭē .

¹⁵³Yoga means to pay attention to remembrance. ¹⁵⁴Just as you do not stop performing actions, so you cannot stop having remembrance.

¹⁴²Iskō kahā jātā hai ‘ karmayōgī .

¹⁵⁵This is known as being a karma yogi.

¹⁴³’ ¹⁴⁴Pāṇḍavō̃ kī|key jō viśhēṣhtā gāī huī hai vah jāntē hō  ?

¹⁵⁶Do you know which of the specialities of the Pandavs has been remembered?

¹⁴⁵Pāṇḍavō̃ kē|K vijay kā mukhya ādhār - ‘ ēk bāp dūsrā na kōī .

¹⁵⁷The main foundation of the Pandavs is in belonging to the one Father and none other.

¹⁴⁶’ pāṇḍavō̃ kā saṅsār bāp thā .

¹⁵⁸For the Pandavs, the Father is their world.

¹⁴⁷Yah kiskā yādgār hai  ?

¹⁵⁹Whose memorial is this?

¹⁴⁸Āpkā yādgār her|har kalp gāyā jātā hai .

¹⁶⁰Your memorial is remembered every kalpa.

¹⁴⁹Tō aisē anubhav hōtā hai  ?

¹⁶¹So do you experience the Father to be your entire world?

¹⁵⁰Saṅsār hī bāp hai .

¹⁶²Do you see the Father wherever you look?

¹⁵¹Jahā̃ dēkhō vahā̃ bāp hī nazar ātā hai .

¹⁶³In the world, you have relationships and wealth.

¹⁵²Saṅsār mē̃ sambandh aur sampatti hōtī , tō sambandh bhī bāp mē̃ hai aur sampatti bhī bāp mē̃ hai .

¹⁶⁴So, all your relationships and wealth are with the Father. ¹⁶⁵So is there anything else? ¹⁶⁶Pandavs are those whose world is the Father.

¹⁵³Aur bākī kuchh rah gayā hai  ?

¹⁶⁷Such Pandavs are definitely victorious in every task.

¹⁵⁴Pāṇḍav arthāt jiskā saṅsār hī bāp hai .

¹⁶⁸They cannot question whether they will be victorious or not.

¹⁵⁵Aisē pāṇḍav her|har kārya mē̃ vijayī hōṅgē hī .

¹⁶⁹Before you perform a deed, do you wonder whether you will accomplish it?

¹⁵⁶Hōṅgē yā nahī̃ yah savāl nahī̃ uṭh saktā .

¹⁷⁰Or, do you have the faith that everything is already accomplished?

¹⁵⁷Karma karnē kē|K pahlē saṅkalp uṭhtā hai , hōgā yā nahī̃ hōgā , ki huā hī paṛā hai yah niśhchay hai  ?

¹⁷¹Pandavs already have the faith that they are victorious because they have the Almighty Authority Father with them. ¹⁷²Pandavs are victorious jewels. ¹⁷³Only victorious jewels are loved by the Father.

¹⁷⁴Blessing:May you be powerful and become a conqueror of Maya through the support of remembrance and service in Brahmin life.The foundation of Brahmin life is remembrance and service. ¹⁷⁵If the foundation of remembrance and service is weak, then Brahmin life is sometimes intense and sometimes slack. ¹⁷⁶Then, you feel that you can continue along well if you receive co­operation, companionship and the right circumstances.

¹⁵⁸Pāṇḍavō̃ kō pahlē hī niśhchay hōtā , hamārī jīt hai , kyōṅki sarvśhaktivān sāth hai .

¹⁷⁷Otherwise, you become weak. ¹⁷⁸Therefore, you need to have intensity in remembrance and service. ¹⁷⁹If you have remembrance and serve selflessly, you can easily become a conqueror of Maya.

¹⁵⁹‘ pāṇḍav arthāt sadā vijayī ratna .

¹⁸⁰Then you will see victory in every action.

¹⁶⁰Vijayī ratna hī bāp kō priya lagtē haĩ .

¹⁸¹Slogan:If you constantly have enthusiasm for service, all minor weaknesses become merged.

¹⁶¹’

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