Avyakt murli for Sunday 10 December 1978

⁰> ¹10-12-78 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 10/12/78 Om ShantiAvyakt BapDada Madhuban

²Vistār kō na dēkh sār arthāt bindu kō dēkhō

¹Do not see the expansion, but the point, the essence.

³Madhuban nivāsī tyāgī , tapasvī bachchō̃ prati bāp-dādā bōlēḥ -

²To be a resident of Madhuban means to be one who constantly moves along with the waves of the ocean of sweetness.

⁴Madhuban nivāsī arthāt madhurtā kē|K sāgar mē̃ sadā laharānē vālē bāp-dādā we|V viśhēṣh karmbhūmi , charitra bhūmi , madhur milan-bhūmi yā mahān puṇya bhūmi , aisī bhūmi kē|K sadā nivāsī kitnī mahān ātmāyē̃ haĩ  !

³How great the souls are who constantly live in BapDada’s special land; the land where He performed actions, the land of divine actions, the land where a sweet meeting is experienced, the great pure and charitable land!

⁵Nirākār bāp kō bhī is sākār bhūmi sē viśhēṣh snēh hai - aisē bhūmi kē|K nivāsī svayã kō bhī sadā aisē anubhav kartē haĩ madhuban arthāt madhur bhūmi . ⁶Vr̥itti kī|key bhī madhurtā - vāṇī kī|key bhī madhurtā aur her|har karma mē̃ bhī sadā madhurtā .

⁴The incorporeal Father also has special love for this corporeal land. ⁵Do those who live in this land also constantly have the same experience? ⁶Madhuban means the land of sweetness where there is sweetness in your attitude, sweetness in your words and constant sweetness in your every deed.

⁷Jaisī bhūmi vaisī hī bhūmi mē̃ rahnē vālī mahān ātmāyē̃ .

⁷As is the land, so are the great souls who live in that land!

⁸Madhuban sē jō ātmāē̃ anubhav karkē jātī haĩ vah bhī kyā kahtī haĩ  !

⁸What do souls say when they return fromMadhuban and give their experience?

⁹Madhuban hai saṅgamyugī svarg - arthāt svargabhūmi mē̃ rahnē vālē .

⁹Madhubanis the confluence-aged heaven. ¹⁰This means that you are the residents of heaven.

¹⁰Ab bhī svarg aur bhaviṣhya mē̃ bhī svarg - tō double svarg kē|K adhikārī kitnē viśhēṣh huē .

¹¹So, how special are those who have a right todoubleheaven; to be in the heaven of this time and also the heaven of the future?

¹¹Bāp-dādā āj khās madhuban nivāsiyō̃ sē milnē āyē haĩ .

¹²Today,BapDada has especially come to meet the residents ofMadhuban.

¹²Bābā pūchhtē haĩ svarg kī|key viśhēṣhtā athavā svarg kā viśhēṣh gāyan kyā hai  ?

¹³Baba is asking: What is the speciality or special praise of heaven?

¹³Svarg kā viśhēṣh gāyan hai ‘ ‘ sadā sampann arthāt aprāpta nahī̃ kōī vastu svarg kē|K khazānē mē̃ .

¹⁴The special praise of heaven is of always being full; that nothing is lacking in the treasure-store of heaven.

¹⁴’ ’ chāhē saṅgamyugī svarg yā bhaviṣhya kā svarg - dōnō̃ kī|key yah ēk hī viśhēṣhtā gāī huī hai .

¹⁵Whether it is the heaven of the confluence age or the heaven of the future, the speciality remembered of each is the same.

¹⁵Tō madhuban nivāsī arthāt saṅgamyugī svarg nivāsī aisī sampann sthiti kā anubhav kartē haĩ  ? ¹⁶Jismē̃ mahsūs hō ki ham sadā tr̥ipt ātmāē̃ haĩ - jaisē ichchhā mātram avidyā kē|K saṅskār bhaviṣhya svarg mē̃ natural hōṅgē vaisē madhuban nivāsiyō̃ kē|K yah natural saṅskār haĩ  ?

¹⁶So, as a resident of Madhuban, as a resident of the confluence-aged heaven, do you experience the complete stage in which you feel that you are a constantly satisfied soul? ¹⁷When you are in heaven of the future, younaturallyexperience thesanskar of being ignorant of the knowledge of desire; do you residents of Madhuban alsonaturallyhave this sanskar?

¹⁷Svargvāsī arthāt in sab bātō̃ mē̃ natural saṅskār svarūp hō  ?

¹⁸As a resident of heaven, are you anaturalembodiment of all those sanskars?

¹⁸Kōī bhī pūchhtē haĩ āp kahā̃ kē|K rahvāsī hō  ? ¹⁹Baṛī phalak sē , khuśhī sē kahtē hō nā ham madhuban nivāsī haĩ  ?

¹⁹When someone asks you where you live, you say, with great intoxication and happiness, that you live in Madhuban, do you not?

²⁰Madhuban vāsī kī|key jaisē chhāp lagī huī haĩ - sāth-sāth jaisā sthān vaisī sthiti kī|key chhāp bhī hōgī nā .

²⁰It is as though you are stamped with the stamp of being a resident ofMadhuban.

²¹Jaisē kōlḍa store mē̃ jāyēṅgē tō jaisā sthān vaisī sthiti automatically hōgī nā .

²¹As well as that stamp, you should also be stamped with the stage appropriate to this place.

²²Tō madhuban kī|key jō mahimā hai aisē saṅskār banē haĩ  ?

²²When you go into acoldroom,your stateautomaticallybecomes like the place.

²³Kyōṅki sākār rūp mē̃ lakṣhya svarūp sabkē āgē madhuban hai , kāpī sab madhuban kō kartē haĩ .

²³So, are your sanskars appropriate to the praise of Madhuban?

²⁴Kisī kī|key bhī sthiti mē̃ halchal hōtī hai tō achalghar madhuban yād ātā hai ki madhuban achalghar mē̃ jānē sē achal hō jāyēṅgē - aisī bhāvnā sē , śhubh kāmnā sē is puṇya bhūmi par sabhī ātē haĩ - jab anēk ātmāō̃ kī|key halchal kā sādhan milnē kā sthān achalghar madhuban hai tō maghuban mē̃ rahnē vālē bhī sadā achal hōṅgē nā .

²⁴In the corporeal form, it isMadhuban that everyone has as their aim; everyonecopiesMadhuban. ²⁵When someone’s stage fluctuates, they rememberAchalghar Madhuban (the home of stability), that by going to AchalgharMadhuban they will become stable. ²⁶Everyone comes to this sacred land with such faith and pure feelings.

²⁵Aisī stage anēk ātmāō̃ kē liē mārg-darśan karnē vālī hōgī . ²⁶Kyōṅki madhuban hai light house . ²⁷Sarv sēvākēndrō̃ kō sahyōg dēnē vālē madhuban nivāsī haĩ .

²⁷Since AchalgharMadhuban is the place where many souls are able to find the means to finish their upheaval, then those who live inMadhuban should also be constantly unshakeable, would they not?

²⁸Sadā saṅkalp vāṇī athavā karma sē ēk-dō kē|K sahyōgī haĩ tō sāthiyō̃ kē|K bhī sahyōgī hōṅgē nā .

²⁸Such astagebecomes a guiding light for many others because Madhuban is thelighthouse.

²⁹Sarv bachchō̃ kō ēk varṣh milā hai result nikālnē kē liē - tō ēk varṣh mē̃ ab kyā parivartan lāyā hai  ?

²⁹It is you residents ofMadhuban who co-operate with all the centres: you constantly co-operate with your thoughts, words and deeds with one another.

³⁰Jiskō dūsrē sunnē vālē svayã bhī parivartan hō jāē̃ - jaisē kaī bār dēkhā hōgā kōī-kōī ātmāyē̃ jab apnā sachchī dil sē , umaṅg sē , bāp kē|K snēh sē anubhav sunātī haĩ tō anubhav suntē-suntē bhī anēk ātmāē̃ parivartit hō jātī haĩ .

³⁰Therefore, you should also co-operate with your companions, should you not? ³¹All of you children have been given one year to show someresults. ³²So, what transformation have you brought about in one year, that when others hear your experience, they also become inspired to transform themselves?

³¹Ēk kā parivartan anēk ātmāō̃ kē|K parivartan kā sādhan ban jātā hai . ³²Tō aisā parivartan huā hai  ? ³³Jō anēkō̃ kō ēk ēgzāmpal rūp mē̃ hō - ēk varṣh mē̃ aisē kōī wonderful anubhav huā hai  ?

³³Sometimes, when souls relate their experience with enthusiasm and with sincere love for the Father from the hearts, many other souls become transformed whilst listening to their experience.

³⁴Kis-kisanē highjump diyā - kisnē lift kī|key gift lī  ?

³⁴The transformation of one becomes a way of transforming many others.

³⁵Jaisē ājkal T . we|V . mē̃ chārō̃ ōr ēk sthān kā chitra spaṣhṭ dikhāī dētā haĩ tō madhuban bhī T . we|V . station hai .

³⁵So, have you brought about such transformation that you have become anexamplefor others?

³⁶Chārō̃ ōr T . we|V . kē|K set lagē huē haĩ - aur T . we|V . station par jō act chaltā hai vah automatically sab taraph dikhāī dēt hai .

³⁶Have you had such awonderfulexperience in this one year? ³⁷Who has taken ahigh jump? ³⁸Who has taken thegiftof alift?

³⁷Tō madhuban vālō̃ kā her|har saṅkalp bhī chārō̃ ōr dikhāī dētā arthāt phailtā hai kyōṅki T . we|V . saiṭ chārō̃ ōr lagē huē haĩ .

³⁹Nowadays, very clear pictures of any place can be seen in many different places throughTV. ⁴⁰So, Madhuban is also aTV station.There areTV setseverywhere.

³⁸Jaisē ājkal science kē|K sādhanō̃ dvārā saṅkalpō̃ kī|key gati yā mansā sthiti kō caik kar saktē haĩ vaisē madhuban nivāsiyō̃ kē|K saṅkalpō̃ kī|key gati yā mānasik sthiti chārō̃ ōr phailtī hai .

⁴¹Nowadays, the speed of thoughts and the state of someone’s mind can becheckedwith instruments ofscience. ⁴²Similarly, the thoughts and vibrations of the minds of the residents ofMadhuban spread everywhere.

³⁹Isliē her|har saṅkalp par bhī attention hō .

⁴³Therefore, let there beattentionpaid to your every thought.

⁴⁰Ismē̃ albēlāpan na hō .

⁴⁴Do not be careless about this.

⁴¹Madhuban nivāsī madhuban mē̃ baiṭhē huē bhī kisī prakār kē|K viśhēṣh saṅkalp dvārā vibration phailānē chāhē tō is ēk sthān par baiṭhē huē bhī chārō̃ ōr phailā saktē haĩ - jaisē sthūl chīz kī|key khuśhbū chārō̃ ōr automatically phail jātī hai vaisē yah vibration saṅkalp kē|K dvārā chārō̃ ōr svataḥ phail jāē̃ , madhuban nivāsiyō̃ kī|key yah viśhēṣh sēvā hai .

⁴⁵If you residents ofMadhuban want to spread yourvibrationsof a special thought whilst sitting in Madhuban, you are able to sit somewhere and spread them in all four directions. ⁴⁶Just as the fragrance of something physicalautomaticallyspreads everywhere, similarly, thevibrationsthrough your thoughts shouldautomaticallyspread everywhere. ⁴⁷This is the special service that the residents ofMadhuban have to do.

⁴²Jaisē madhuban mē̃ viśhēṣh bhaṭṭhī kartē hō tō vibration chārō̃ ōr pahũchtē haĩ nā .

⁴⁸When you have a specialbhatthi in Madhuban, thosevibrationsreach everywhere.

⁴³Chāhē patrō̃ dvārā samāchār na bhī jāē lēkin sūkṣhma vibration madhuban kē|K bahut sahaj chārō̃ ōr phail saktē haĩ .

⁴⁹Even if letters of news are not received, the subtlevibrationsfromMadhuban can easily be spread everywhere.

⁴⁴Tō aisī sēvā bhī kartē haĩ yā sirph yagya kō sambhālnē kī|key sēvā hī kartē haĩ .

⁵⁰Your business is to serve through your deeds, but together with that, you also have the responsibility to serve with your mind.

⁴⁵Kārōbār hai karma dvārā karmaṇā sēvā lēkin uskē sāthasāth mansā sēvā kī|key bhī zimmēvārī hai  ?

⁵¹BapDadahas come to see theresultsof one year. ⁵²To what extent have those who remain constantly closepassed with honours?

⁴⁶Bāp-dādā tō varṣh kī|key result dēkhnē āyē haĩ nā . ⁴⁷Jō sadā pās|pass rahtē haĩ vah pass with honour kahā̃ tak banē haĩ  ?

⁵³What reward has been created by the souls who live with great souls, by those who are close physically and who live in such an elevated place?

⁴⁸Jō mahān ātmāō̃ kē sāth rahtē haĩ , sākār mē̃ bhī samīp haĩ aur sthān bhī mahān hai aisī ātmāō̃ kī|key prālabdh kyā bantī hai .

⁵⁴In the scriptures too,Madhuban has been specially praised. ⁵⁵So, the residents ofMadhuban are special in every aspect and they reveal theirspeciality at every moment.

⁴⁹Śāstrã mē̃ bhī madhuban kī|key mahimā viśhēṣh gāī huī hai - tō madhuban nivāsī her|har bāt mē̃ viśhēṣh ātmāē̃ her|har samay kōī viśhēṣhtā dikhānē vālī haĩ - jō bhī group āvē vah yah anubhav karē ki madhuban nivāsiyō̃ mē̃ yah viśhēṣhtā thī .

⁵⁶Everygroupthat comes should experience the residents of Madhuban to have this speciality; namely, that all the souls who live in the heaven of Madhuban are embodiments of being completely full and constantly satisfied.

⁵⁰Madhuban svarg mē̃ her|har ātmā sadā tr̥ipt ātmā sampann mūrtta thī .

⁵⁷The basis of this is to have one constant aim: As a child of the Bestower, I have to give and not take.

⁵¹Iskā ādhār hai ki sadā ēk lakṣhya hō ki hamē̃ dātā kā bachchā ban sarv ātmāō̃ kō dēnā hai na ki lēnā hai - yah karē tō maĩ karū̃ , nahī̃ . ⁵²Harēk dātāpan kī|key bhāvnā rakhē tō sab dēnē vālē arthāt sampann ātmā hō jāyēṅgē .

⁵⁸I should not think that only when the other one does it I will do it. ⁵⁹Each of you should believe that you are a bestower, and all of you would then become those who bestow; you would become souls who are completely full.

⁵³Sampann nahī̃ hōṅgē tō dē bhī nahī̃ sakē̃gē .

⁶⁰If you are not full, you would not be able to give.

⁵⁴Tō jō sampann ātmā hōgī vah sadā tr̥ipt ātmā zarūr hōgī .

⁶¹Constantly full souls would definitely be constantly satisfied souls.

⁵⁵Maĩ dēnē vālē dātā kā bachchā hū̃ - dēnā hī lēnā hai .

⁶²You are a child of the Bestower who bestows; in fact, to give is to receive.

⁵⁶Jitnā dēnā utnā lēnā hī hai .

⁶³You receive to the extent that you give.

⁵⁷Practical mē̃ lēnē vālā nahī̃ lēkin dēnē vālā bannā hai .

⁶⁴In apracticalway, you have to become those who give, not those who take.

⁵⁸Dātāpan kī|key bhāvnā sadā nirvighna , ichchhā mātram avidyā kī|key sthiti kā anubhav karātī hai - sadā ēk lakṣhya kī|key taraph hī nazar rahē .

⁶⁵The feeling of being abestower is to experience the stage of being constantly free from obstacles and ignorant of the knowledge of desires. ⁶⁶Your vision should always be on the one aim.

⁵⁹Vah lakṣhya hai bindu .

⁶⁷That aim is of a point.

⁶⁰Ēk lakṣhya arthāt bindī kī|key taraph sadā dēkhnē vālē . ⁶¹Anya kōī bhī bātō̃ kō dēkhtē huē bhī nahī̃ dēkhē̃ .

⁶⁸To have one aim means constantly to see just the point; it means that whilst seeing other things, you do not see them.

⁶²Nazar ēk bindu kī|key taraph hī hō - jaisē yādgār rūp mē̃ bhī dikhāyā hai ki machhlī kē|K taraph nazar nahī̃ thī lēkin āṅkh kī|key bhī bindu mē̃ thī .

⁶⁹Your vision should always be on the one point. ⁷⁰In the memorial of this, it is shown that the archer’s vision was not just on the fish, but on the point (pupil) in the eye of the fish.

⁶³Tō machhlī hai vistār - aur sār hai bindu .

⁷¹So, the fish is the expansion and the eye is the point.

⁶⁴Tō vistār kō nahī̃ dēkhā lēkin sār arthāt ēk bindu kō dēkhā .

⁷²Therefore, he did not see the expansion, but saw the essence, the point.

⁶⁵Isī prakār agar kōī bhī bātō̃ kē|K vistār kō dēkhtē tō vighnō̃ mē̃ ātē - aur sār arthāt ēk bindu rūp sthiti ban jātī aur fullstop arthāt bindu lag jātī .

⁷³When you look at the expansion, you become obstructed, whereas when you stabilisein the essence, that is, in the point form, your stage becomes that of a point; afull stopis applied.

⁶⁶Karma mē̃ bhī full sṭāpaarthāt bindu .

⁷⁴You also put a point, afull stopto your actions.

⁶⁷Smr̥iti mē̃ bhī bindu arthāt bījrūp stage hō jātī .

⁷⁵To have the point in your awareness means to have the seedstage.

⁶⁸Yah viśhēṣh abhyās karnā hai .

⁷⁶You especially have to practisethis.

⁶⁹Vistār kō dēkhtē bhī na dēkhē̃ , suntē huē bhī na sunē̃ - yah practical abhī sē chāhiē .

⁷⁷To see the expansion, but not see it; to hear it but not hear it: you need topractisethis from this moment onwards.

⁷⁰Tab ant kē|K samay chārō̃ ōr kī|key halchal kī|key āvāz jō baṛī duḥkhadāyī hōgī , dr̥iśhya bhī ati bhayānak hōṅgē - abhī kī|key bātē̃ uskī bhēṇṭ mē̃ tō kuchh nahī̃ haĩ - agar abhī sē hī dēkhtē huē na dēkhnā , suntē huē na sunnā yah abhyās nahī̃ hōgā tō ant mē̃ is vikarāl dr̥iśhya kō dēkhtē ēk ghaṛī kē|K paper mē̃ sadā kē liē fail marks mil jāvēgī . ⁷¹Isliē yah bhī viśhēṣh abhyās chāhiē . ⁷²Aisī stage hō jismē̃ sākār śharīr bhī ākārī rūp mē̃ anubhav hō .

⁷⁸Only then, at the end, when there are the sorrowful sounds of upheaval and the extremely fearsome scenes, will you be able topass. ⁷⁹The things of the present time are nothing compared to the things that are to happen at that time. ⁸⁰If you do not practise from this moment on, seeing but not seeing, and hearing but not hearing, then, at the end, when you see those fearsome scenes, you willfailthat momentary test paper for all time.

⁷³Jaisē ākār rūp mē̃ dēkhā sākār śharīr bhī ākārī phariśhtā rūp anubhav kiyā nā .

⁸¹Therefore, it is essential that you especially practise this.

⁷⁴Chaltē-phirtē kārya kartē ākārī phariśhtā anubhav kartē thē .

⁸²Yourstageshould be such that you experience a corporeal body to be in the angelic form.

⁷⁵Śharīr tō vahī̃ thā nā - lēkin sthūl śharīr kā bhān nikal jānē kāraṇ sthūl śharīr hōtē bhī ākārī rūp anubhav kartē thē . ⁷⁶Tō aisā abhyās āp sabkā hō - karmēndriyō̃ dvārā karma hōtā rahē lēkin mansā śhakti dvārā vāyumaṇḍal śhaktiśhālī , snēh sampann , sarv kē|K sahyōg kē|K vibration kā phailā huā hō - jis bhī sthān par jāē̃ tō yah phariśhtā rūp dikhāī dē . ⁷⁷Karma kar rahē haĩ lēkin ēk hī samay par karma ōr mansā dōnō̃ sēvā kā balance hō . ⁷⁸Jaisē śhurū-śhurū mē̃ yah abhyās karāyā thā karma bhal bahut sādhāraṇ hō lēkin sthiti aisī mahān hō jō sādhāraṇ kām hōtē huē bhī sākṣhātkār mūrtta dikhāī dē̃ - kōī bhī sthūl kārya dhōbīghāṭ yā saphāī ādi kā kar rahē haĩ , bhaṇṛārē kā kārya kar rahē haĩ lēkin sthiti aisī mahān hō - aisā bhī samay practical mē̃ āvēgā jō dēkhnē vālē yahī varṇan karē̃gē ki itnī mahān ātmāyē̃ phariśhtā rūp aur kārya kyā kar rahī haĩ .

⁸³You saw Baba in a subtle form.

⁷⁹Kārya sādhāraṇ aur sthiti ati śhrēṣhṭh . ⁸⁰Jaisē satyugī śahazādiyō̃ kī|key ātmāyē̃ jab ātī thī̃ tō vah bhaviṣhya kē|K rūp practical mē̃ dēkhtē huē āśhcharya khātī thī̃ nā ki itnē baṛē mahārājē aur kārya kyā kar rahē haĩ . ⁸¹Viśhva mahārājā aur bhōjan banā rahē haĩ . ⁸²Vaisē hī ānē vālī ātmāyē̃ yah varṇan karē̃gī ki hamārē itnē śhrēṣhṭh pūjya īṣhṭ dēv aur yah kārya kar rahē haĩ  !

⁸⁴Although he had a corporeal body, you experienced that body to be angelic and subtle. ⁸⁵Whilst he was walking and moving around doing everything, you experienced him to be a subtle angel. ⁸⁶He was in the same physical body, but, because the consciousness of his physical body was removed, you experienced his subtle form even though he had the physical body. ⁸⁷So, all of you should practise this same thing.

⁸³Chaltē-phirtē īṣṭadēv yā dēvī kā sākṣhātkār spaṣhṭ dikhāī dē .

⁸⁸Whilst continuing to work through your physical organs, use the power of your mind.

⁸⁴Ant mē̃ pūjya svarūp pratyakṣha dēkhnē lagē̃gē phariśhtā rūp pratyakṣha dikhāī dēnē lagēgā .

⁸⁹There should be powerfulvibrationsfilled with the love of everyone’s co-operation in the atmosphere.

⁸⁵Jaisē kalp pahlē kā bhī gāyan hai arjun kā - sādhāraṇ sakhā rūp bhī dēkhā lēkin vāstavik rūp kā sākṣhātkār karnē kē bād varṇan kiyā ki āp kyā hō  !

⁹⁰Wherever you go, this angelic form should be visible. ⁹¹You are performing actions, but serving through your physical body should bebalancedwith serving through your mind.

⁸⁶Itnā śhrēṣhṭh aur vah sādhāraṇ sakhā rūp  !

⁹²In the beginning, you were made to practisethis.

⁸⁷Isī rīti āpkē bhī sākṣhātkār hōṅgē calatēphiratē . ⁸⁸Divya dr̥iṣhṭi mē̃ jākar dēkhē̃ vah bāt aur hai . ⁸⁹Jaisē śhurū mē̃ chaltē-phirtē dēkhtē rahtē thē .

⁹³While performing an ordinary task, your stage should be so elevated that, even whilst doing that ordinary task, your appearance is of an image granting visions.

⁹⁰Yah dhyān mē̃ jākar dēkhnē kī|key bāt nahī̃ . ⁹¹Jaisē ēk sākār bāp kā ādi mē̃ anubhav kiyā vaisē ant mē̃ abhī sabkā sākṣhātkār hōgā .

⁹⁴No matter that you are doing something physical like the laundry or cleaning or cooking, your stage should still remain elevated.

⁹²Yah sādhāraṇ rūp gāyab hō jāvēgā , phariśhtā rūp yā pūjya rūp dēkhē̃gē . ⁹³Jaisē śhurū mē̃ ākārī brahmā aur śhrīkr̥iṣhṇa kā sāth-sāth sākṣhātkār hōtā thā .

⁹⁵Such a time will come in apracticalway when those who see you will say: You are all such great angelic souls and yet look at the type of work you do!

⁹⁴Vaisē abhī bhī yah sādhāraṇ rūp dēkhtē huē bhī dikhāī na dē .

⁹⁶The work you do is very ordinary and yet your stage is so elevated!

⁹⁵Āpkē pūjya dēvī yā dēvtā rūp yā phariśhtā rūp dēkhē̃ . ⁹⁶Lēkin yah tab hōgā jab āp sabkā purūṣhārth dēkhtē huē na dēkhnē kā hō - tab hī anēk ātmāō̃ kō bhī āp mahān ātmāō̃ kā yah sādhāraṇ rūp dēkhtē huē bhī nahī̃ dikhāī dēgā .

⁹⁷When the souls of the golden-aged princesses were invoked, they would be amazed to see thepracticalwork they did before they became that form of the future; that they are such great empresses, and yet look at what they used to do!

⁹⁷Āṅkh khulē-khulē ēk sēkēnḍa mē̃ sākṣhātkār hōgā .

⁹⁸A world emperor, yet that one is cooking!

⁹⁸Aisī stage banānē kē liē viśhēṣh abhyās batāyā ki dēkhtē huē bhī na dēkhō , suntē huē bhī na sunō . ⁹⁹Ēk hī bāt sunō aur ēk bindu kō hī dēkhō .

⁹⁹In the same way, souls who come will also say that you are their elevated worthy of worship deity souls and yet you are doing this work!

¹⁰⁰Vistār kō na dēkh ēk sār kō dēkhō . ¹⁰¹Vistār kō na suntē huē sadā sār kō hī sunō .

¹⁰⁰As you walk and move around, others will be able to have a clear vision of their special, loved deity in you.

¹⁰²Aisē jādū kī|key nagarī yah madhuban ban jāvēgā - tō sunā madhuban kā mahattva arthāt madhuban nivāsiyō̃ kā mahattva .

¹⁰¹At the end, they will see your worthy of worship form and also your angelic form in a practical way.

¹⁰³Achchhā . ¹⁰⁴Madhuban kī|key śhakti sēnā arthāt viśhēṣh ātmāō̃ kī|key sēnā . ¹⁰⁵Harēk apnī viśhēṣhtā kō achchhī tarah sē jāntē hō . ¹⁰⁶Viśhēṣhtā kē|K kāraṇ hī viśhēṣh bhūmi kē|K nivāsī banē haĩ yah khuśhī rahtī hai  ?

¹⁰²The praise ofArjuna in the previous cycle was that he saw the ordinary form in the form of a friend, but, on seeing the actual form of God, he asked: “Who are You?

¹⁰⁷Pichhlā khātā tō harēk kā apnā-apnā hai jō chuktu bhī hōtā rahtā hai lēkin sāth-sāth drama anusār kōī na kōī viśhēṣhtā bhī hai .

¹⁰³You are so elevated, and yet you have such an ordinary form of a friend!” Similarly, others will have visions of you whilst you walk and move around.

¹⁰⁸Jis kāraṇ viśhēṣh part milā hai .

¹⁰⁴To see something through divine vision is a different matter.

¹⁰⁹Sadā puṇya bhūmi aur śhrēṣhṭh ātmāō̃ kē|K saṅg kā viśhēṣh part yah kam|cum bhāgya nahī̃ hai .

¹⁰⁵In the beginning, you used to see those things while walking and moving around.

¹¹⁰Jaṛ chitrō̃ kē|K mandir kē|K pujārī bhī apnē kō kitnā mahān samajhtē haĩ - haĩ pujārī - lēkin naśhā kitnā rahtā . ¹¹¹Kyōṅki samajhtē haĩ mūrti kē|K samīp sambandh vālē haĩ .

¹⁰⁶This is not a matter of seeing something in trance. ¹⁰⁷Just as people experienced seeing sakar Baba in this way in the beginning, so too, at the end, people will see all of you in the same way.

¹¹²Tō jaṛ chitrō̃ kē|K pujārī bhī itnā naśhā rakhtē yahā̃ tō pujārī kī|key bāt nahī̃ .

¹⁰⁸Your ordinary form will disappear and they will see both your angelic and your worthy of worship form.

¹¹³Yahā̃ tō samparka mē̃ rahnē vālē saṅg mē̃ rahnē vālē saṅgī sāthiyō̃ kō kitnā naśhā aur khuśhī hōnī chāhiē .

¹⁰⁹In the beginning, you had visions of the angelic Brahma and of Shri Krishna at the same time.

¹¹⁴Īśhvarīy parivār mē̃ āī|eye|I huī ātmā mē̃ kōī viśhēṣhtā na hō yah hō nahī̃ saktā . ¹¹⁵Tō apnī viśhēṣhtā kō jān uskō karma mē̃ lagāō .

¹¹⁰Similarly, now, whilst looking at your ordinary form, they should not see that, but be able to see your worthy of worship form and your angelic form.

¹¹⁶Jō bhī guṇ athavā viśhēṣhtā hō chāhē karmaṇā kā guṇ hō chāhē madhurtā kā guṇ hō - snēh kā hō uskō kārya mē̃ lagāō .

¹¹¹However, this will only happen when you all make the effort to see but not see.

¹¹⁷Jaisē lōhā pāras sē lag pāras ban jātā hai vaisē ēk guṇ yā viśhēṣhtā sēvā mē̃ lagānē sē sēvā kā phal ēk kā lākh guṇā milnē sē vah ēk viśhēṣhtā anēk samay kā phal dēnē kē|K lāyak ban jātī .

¹¹²Only then will all souls not see the ordinary forms of you great souls even whilst looking at you, but they will have visions with their eyes open in just asecond.

¹¹⁸Jaisē ēk bīj ḍālnē sē kitnē phal nikaltē vaisē ēk bhī viśhēṣhtā karma mē̃ lagānā arthāt dharnī mē̃ bīj ḍālnā hai .

¹¹³In order to create such astage, you have been told especially topractise seeing but not seeing and hearing but not hearing.

¹¹⁹Tō samajhē kitnē khuśhnasīb hō  !

¹¹⁴Listen to just the One and see just the one Point.

¹²⁰Brāhmaṇ parivār mē̃ janm huā hai tō janm kē sāth kōī na kōī viśhēṣhtā kī|key takdīr sāth lēkar hī āyē haĩ .

¹¹⁵Do not see the expansion, but just see the essence. ¹¹⁶Do not hear all the expansion, but always hear the essence.

¹²¹Sirph antar yah hō jātā ki uskō kārya mē̃ kahā̃ tak lagātē haĩ .

¹¹⁷Only then will Madhuban become the land of magic.

¹²²Janm kā bhāgya hai lēkin bhāgya kō karma yā sēvā mē̃ lagānē sē anēk samay kē|K bhāgya kā phal nikālnā , bīj bōnē kā yah tarīkā ānā chāhiē .

¹¹⁸So, did you hear how important Madhuban is, that is, how important the residents of Madhuban are?Achcha.

¹²³Phal tō avaśhya nikalēgā .

¹¹⁹Speaking to Madhuban sisters:

¹²⁴Bīj bōnā arthāt viśhēṣhtā rūpī bīj kō sēvā mē̃ lagānā .

¹²⁰The Shakti Army ofMadhuban means the army of special souls.

¹²⁵Yahā̃ tō sab sadā bhāgya kē|K takhtnaśhīn haĩ .

¹²¹Each of you knows your own speciality very well.

¹²⁶Jis bhāgya kē|K liyē kalp pahlē kī|key yādgār mē̃ bhī ab tak ēk second kā samīp rahnā bhī mahān samajhtē haĩ - tō jō practical mē̃ haĩ unhī̃ kī|key khuśhī , unhī̃ kā bhāgya kitnā śhrēṣhṭh hai . ¹²⁷Śhrēṣhṭhatā kō sāmnē rakhnē sē vyarth bātē̃ samāpt hō jātī haĩ . ¹²⁸Achchhā –

¹²²Are you happy that you have become the residents of this special land because of yourspecialities? ¹²³The past accounts of each of you are individual to you and they will continue to be settled.

¹²⁹Pāṇḍav arthāt sadā kē|K vijayī . ¹³⁰Pāṇḍavō̃ kā nām vijay kē|K kāraṇ hī prasiddh hai . ¹³¹Pāṇḍav sēnā vah bhī viśhēṣh sāgar kē|K kaṇṭhē par śhrēṣhṭh saṅg mē̃ rahnē vālī . ¹³²Tō aisī pāṇḍav sēnā sadā vijayī hō  ?

¹²⁴However, together with those, according to thedrama, you have one or anotherspeciality and it is due to this that you have received this specialpart.

¹³³Vijay kā khēl sadā chaltā hai yā hār-jīt kā - ab kē|K samay aur sahyōg kē|K pramāṇ drama anusār jō bhāgya prāpt hai usī pramāṇ sadā vijayī kā khēl chalnā chāhiē .

¹²⁵To have the specialpartof constantly living in the land of charity and in this company of elevated souls is not a small fortune!

¹³⁴Drama anusār jō viśhēṣhtā prāpt hai usē sadā kārya mē̃ lagāō tō aurō̃ kī|key bhī viśhēṣhtā dikhāī dēgī .

¹²⁶The priests who look after the temples of the non-living idols consider themselves to be so great.

¹³⁵Viśhēṣhtā na dēkh bātō̃ kō dēkhtē hō isliē hār hōtī hai .

¹²⁷Even though they are worshippers, they have such great intoxication.

¹³⁶Harēk kī|key viśhēṣhtā kō smr̥iti mē̃ rakhō ēk dō mē̃ faithful rahō tō unkī bātō̃ kā bhāv badal jāvēgā .

¹²⁸This is because they consider themselves to have a very close relationship with those idols.

¹³⁷Agar āpas mē̃ dō mitr hōtē haĩ aur unkē bīch tīsrā unkī kuchh glāni karnē ātā tō vah uskē bhāv kō badal dētē haĩ .

¹²⁹The worshippers of those non-living idols have so much intoxication, whereas here, it isn’t even a question of being a worshipper.

¹³⁸Jaisē āpkō kōī brahmā bāp kē liē kahē ki yah kyā , yah tō gālī dētē haĩ - lēkin tum unhē̃ niśhchay sē samajhāvēṅgē ki yah gālī nahī̃ hai yah tō spaṣhṭīkaraṇ hai .

¹³⁰Here, you live in connection and have that company and so you companions should have so much happiness and intoxication!

¹³⁹Jahā̃ niśhchay hōtā hai vahā̃ śhabda kā bhāv badal sādhāraṇ bāt hō jātī hai .

¹³¹It is impossible for souls who come into this Godly family not to have a speciality.

¹⁴⁰Harēk kī|key viśhēṣhtā kō dēkhō tō anēk hōtē bhī ēk dikhāī dēgē .

¹³²So, recogniseyour speciality and use it.

¹⁴¹Ēk mat saṅgaṭhan hō jāvēgā . ¹⁴²Kōī kiskī glāni kī|key bātē̃ sunāvē tō usē ṭēkā dēnē kē bajāē sunānē vālē kā rūp parivartan kar dō .

¹³³Whatever virtue orspeciality you have, whether it is of some kind of work or of being sweet and loving, you must use it.

¹⁴³Arth|earth mē̃ bhāvnā parivartan kar dō . ¹⁴⁴Yah abhyās chāhiē nahī̃ tō ēk kī|key bāt dūsrē sē sunī , dūsrē kī|key tīsrē sē sunī aur phir vah vyarth bātē̃ vātāvaraṇ mē̃ phailtī rahtī̃ , jis kāraṇ powerful vātāvaraṇ nahī̃ ban pātā . ¹⁴⁵Sākṣhātkār mūrtta bhī nahī̃ ban saktē .

¹³⁴Just as the philosopher’s stone was said to be able to change iron into gold, in the same way, when you use your virtue or speciality in service, you claim one hundred thousand fold fruit of that service. ¹³⁵Therefore, one specialitymakes you worthy of being rewarded for a long period of time.

¹⁴⁶Isliē sadaiv sabkē prati śhubh bhāvnā , kalyāṇ kī|key bhāvnā hō .

¹³⁶When one seed is planted, so much fruit develops on that tree.

¹⁴⁷Ēk-dō kī|key glāni kī|key bātē̃ sunnā time waste|west karnā hai . ¹⁴⁸Kamāī sē vañchit hōnā hai .

¹³⁷Similarly, to use even your onespeciality for service in a practical way means to plant a seed.

¹⁴⁹Agar parivartan kar saktē hō tō sunō - nahī̃ tō suntē huē bhī na sunō .

¹³⁸So, do you understand how fortunate you are? ¹³⁹You have taken birth in the Brahmin family.

¹⁵⁰Harēk kī|key viśhēṣhtā kā varṇan karō . ¹⁵¹Kōī kahē bhī ki hamnē aisā dēkhā tō bhī āpkē mukh sē kōī aisī bāt na nikalē .

¹⁴⁰So, together with having the fortune of this birth, you have also brought with you the fortune of one or another speciality.

¹⁵²Āp unkī viśhēṣhtā sunā kar us bāt kō change kar dō .

¹⁴¹The only difference seen is to what extent you actually use thatspeciality.

¹⁵³Sabkē mukh sē harēk kē prati vāh-vāh nikalē . ¹⁵⁴Tab hī bāp kī|key vāh-vāh hōgī . ¹⁵⁵Kōī kī|key bāt agar nīchē ūpar dēkhtē hō , suntē hō tō dil mē̃ nahī̃ rakhō̃ , ūpar diyā aur khatm .

¹⁴²You have the fortune of your birth, but you should know how to plant the seed to create the fruit of your future fortune for a long period of time by using your present fortune in practice for service.

¹⁵⁶Apnē āp kō sadā khālī aur halkā rakhō .

¹⁴³The fruit will definitely emerge.

¹⁵⁷Agar dil kē|K andar kisī bhī prakār kī|key bāt hōgī tō jahā̃ bātē̃ haĩ vahā̃ bāp nahī̃ .

¹⁴⁴To sow a seed means to use the seed of speciality for service. ¹⁴⁵Here, everyone is constantly seated on the throne of fortune.

¹⁵⁸Kiskē avguṇ kō ēk dō kē|K sāmnē varṇan nahī̃ karnā chāhiē kyōṅki varṇan karnā arthāt bīmārī kē|K germs kō phailānā hai .

¹⁴⁶This fortune which was created in the previous cycle is even now still remembered by souls who consider themselves to be very fortunate when they come close to God for even asecond.

¹⁵⁹Kōī aisē germs hōtē haĩ tō usī samay kōī powerful davāī ḍāl khatm kiyā jātā hai .

¹⁴⁷So, how great the happiness and fortune should be of those who have this fortune in apracticalway at this time!

¹⁶⁰Kōī pūchhē phalānā kaisē hai tō dil sē nikalē bahut achchhā hai .

¹⁴⁸When you keep this greatness in front of you, everything wasteful stops.

¹⁶¹Anēk bhāvō̃ sē anēk ātmāyē̃ ātī haĩ lēkin āp kī|key taraph sē śhubh bhāvnā kī|key bātē̃ hī lē jāē̃ .

¹⁴⁹Achcha. ¹⁵⁰Blessing: May you be a conqueror of Maya who sees the games of the fearsome forms of Maya as detached observer.

¹⁶²Bhāvnā śhubh hō , ēv bhāvnā , ēk kāmnā ēk kī|key hī lagan mē̃ nirvighna - vyarth bātō̃ kā stock khatm aur khuśhī kī|key bātō̃ kā stock jamā hō - khuśhī mē̃ jhūlnē vālī ātmāyē̃ sabkō nazar āyē̃ .

¹⁵¹Those whowelcomeMaya are not afraid on seeing a fearsome form of Maya. ¹⁵²When you watch a game as a detached observer, you enjoy yourself because, externally, Maya has the form of a lion but she doesn’t have as much strength as even a cat.

¹⁶³Her|har bōl mē̃ rūhāniyat hō - rūhāniyat kē|K śhabda bahut mīṭhē hōtē haĩ .

¹⁵³It is just that you become afraid and make her into something big by thinking, “What can I do?

¹⁶⁴Samay pramāṇ stage bhī bahut ūñchī hōnī chāhiē . ¹⁶⁵Chaṛhtī kalā kā arth|earth hī hai jō pahlē thā uskō pār kar chalē̃ .

¹⁵⁴How will this happen?” However, remember the lesson of “Whatever is happening is good and whatever is to happen will be even better”.

¹⁶⁶Aisī sthiti hōnī chāhiē sākṣhātkār mūrtta dikhāī dē̃ - phir dēkhō kitnī bhīṛ hōtī hai .

¹⁵⁵Watch the game as a detached observer and you will become a conqueror of Maya.

¹⁶⁷Tumhārī sthiti sadaiv ēkāgr rahē tab nām bālā hōgā - vr̥itti kī|key , dr̥iṣhṭi kī|key , svabhāv kī|key caikiṅg karnē vālē sab āyēṅgē lēkin unhē̃ real gyān kā parichay hō jāē .

¹⁵⁶Slogan: Those who are tolerant do not become jealous on seeing anyone’s nature. ¹⁵⁷They listen to wasteful matters with one ear and let it out through the other.

¹⁶⁸Achchhā - ōmśhānti .

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