Daily Murli for Sunday 30 October 2022
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| Hindi | Hinglish |
|---|---|
| आत्मा | aatma |
| शान्ति | shanti |
| मैं | main |
| हूँ | hoon |
030-10-22 praatahmurli om shanti ''avyakt-baapdaada'' revise 21-11-92 madhuban
0 30/10/22 Madhuban Avyakt BapDada Om Shanti 21/11/1992
1karmon ki guhya gati ke gyaata bano
1Be knowledgeable about the deep philosophy of karma.
2aaj sarva khajaanon ke dene vaale baap sarva bachchon ke jama ka khaata dekh rahe the।
2Today, the Father, the One who gives all the treasures, is seeing the accounts of accumulation of all the children.
3khajaane to sarva bachchon ko akhut mile hain aur sarva ko ek jaisa, ek dvaara sarva khajaane mile hain।
3All the children have received infinite treasures and have all received the same treasures from the same One.
4ek khajaana nahin lekin anek khajaane praapta hue hain।
4It isn't just one treasure; you have received many treasures.
5phir bhi jama ka khaata har ek ka alag-alag hai।
5Nevertheless, each one's account of accumulation is different.
6koi ne sarva khajaane achhi reeti jama kiye hain aur kaiyon ne yatha shakti jama kiya hai।
6Some have accumulated all the treasures very well and others have accumulated them according to their own capacity.
7aur jitna jama kiya hai utna hi chalan aur chehre mein woh roohaani nasha dikhaai deta hai, jama karne ka roohaani phakhur anubhav hota hai।
7Whatever has been accumulated can be seen by the spiritual intoxication on their faces and in their behaviour. 8You experience the spiritual intoxication of having accumulated them.
8roohaani phakhur ki pahli nishaani yahi hai ki jitna phakhur hai utna bephikra baadshaah ki jhalak unke har karma mein dikhaai deti hai kyonki jahaan roohaani phakhur hai vahaan koi phikra nahin rah sakta।
9The first sign of spiritual intoxication is that the sparkle of being a carefree emperor can be seen by the spiritual intoxication you have in your every action. 10This is because, where there is spiritual intoxication, there cannot be any worry.
9yeh phakhur aur phikra donon ek samay, ek saath nahin rah sakte hain। 10jaise roshni aur andhakaar saath nahin rah sakte hain।
11This intoxication and worry cannot both remain simultaneously, just as light and darkness cannot exist at the same time.
11bephikra baadshaah ki visheshta woh sada prashnachitta ke bajaae prasannachitta rehte hain। 12har karma mein sva ke sambandh mein va sarva ke sambandh mein va prakriti ke bhi sambandh mein kisi bhi samay, kisi bhi baat mein sankalp-maatra bhi question mark nahin hoga ki ‘yeh aisa kyon' va ‘yeh kya ho raha hai', ‘aisa bhi hota hai kya'?
12The speciality of a carefree emperor is that, instead of constantly being an embodiment of questions, such a person remains happy. 13In every action, in relation to himself, in relation to others and in relation to nature, at no time does he have a question mark in any situation, even in thought: "Why is this like this? 14What is this happening?
13prasannachitta aatma ke sankalp mein har karma ko karte, dekhte, sunte, sochte yahi rehta hai ki jo ho raha hai woh mere liye achha hai aur sada achha hi hona hai।
15Does this happen too?" 16For a satisfied soul, in every thought and while doing everything, while seeing, hearing and thinking, he is aware: “Whatever is happening is good for me, and whatever happens will always be good”.
14prashnachitta aatma ‘kya', ‘kyon', ‘aisa', ‘vaisa' is uljhan mein svayan ko bephikra se phikra mein le aati hai।
17Instead of being carefree, a soul who is an embodiment of questions and asks "What?”, “Why?”, “How?” and “Like this?", remains confused and worried.
15aur bephikra aatma buraai ko bhi achchhaai mein parivartan kar leti, isliye woh sada prasanna rehti।
18Souls who are carefree change that which is bad into good, and this is why they remain constantly satisfied.
16aajkal ke science ke saadhan se bhi jo vesta-kharaab maal hota hai, usko parivartan kar achhi cheez bana dete hain।
19Nowadays, methods of science can transform waste, something bad, into something good.
17to prasannachitta aatma silence ki shakti se chaahe baat buri ho, sambandh bure anubhav hote hon, lekin woh buraai ko achchhaai mein parivartan kar svayan mein bhi dhaaran karegi aur doosre ko bhi apni shubh bhaavna ke shreshtha sankalp se buraai ko badal achchhaai dhaaran karne ki shakti degi।
20So, souls who are embodiments of satisfaction will, with the power of silence, transform a bad situation or relationship that is not experienced to be good into something good and imbibe it (accept it) in themselves. 21Using the elevated thoughts of their good wishes, they will give others the power to change anything bad into something good and imbibe it.
18kai bachche sochte hain, kehte hain ki “jab hai hi buri va galat baat, to galat ko galat to kehna hi padega na!
22Some children think and say: When something is bad anyway, or when it is a mistake, then a mistake has to be called a mistake.
19va galat ko galat to samajhna hi padega na!
23Or, a mistake has to be acknowledged as a mistake.
20'' lekin galat ko galat samajhna yeh samajhne ke hisaab se samjha।
24You only have to acknowledge it as a mistake.
21woh right aur wrong samajhna, jaanna alag baat hai lekin knowledgeful roop se jaanne vaale samajhne ke baad svayan mein kisi bhi aatma ki buraai ko buraai ke roop mein apni buddhi mein dhaaran nahin karenge।
25To understand the different between right and wrong is a separate thing, but the intellects of those who are knowledgeable and know this, having understood it, would never imbibe that which is bad about any soul as being bad.
22to samajhna alag cheej hai, samajhne tak right hai। 23lekin svayan mein va apne chit par, apni buddhi mein, apni vritti mein, apni vaani mein doosre ki buraai ko buraai ke roop mein dhaaran nahin karna hai, samaana nahin hai।
26So, to understand something is a different matter; it is right as far as understanding goes, but you must not imbibe or give room in yourself - in your heart, in your intellect, in your attitude or in your words - that which is bad about others.
24to samajhna aur dhaaran karna ismen antar hai।
27Therefore, there is a difference between understanding it and imbibing it.
25apne ko bachaane ke liye yeh kah dete hain ki yeh hai hi wrong, wrong ko to wrong kehna padega na।
28In order to justify yourself, you say, "This is wrong”. 29You have to say “it is wrong about something that is wrong."
26lekin samajhdaar ka kaam kya hota hai?
30However, what is the task of sensible ones?
27samajhdaar agar samajhta hai ki yeh buri cheez hai, to kya buri samajhte hue apne paas jama karega?
31If those who are sensible understand that something is bad, having understood it as something bad, would they accumulate it in themselves?
28apne paas achhi reeti sambhaal kar rakhega?
32Would they keep it very carefully with themselves?
29chhod dega na।
33They would let go of it, would they not?
30ya jama karna hi samajhdaari hai?
34Or, is it sensible to accumulate it?
31yeh samajhdaari hai?
35Is this being sensible?
32aur socho, agar buri baat va buri chalan ko svayan mein dhaaran kar liya, to kya aapki buddhi, vritti, vaani sada sampoorn svachchha maani jaayegi?
36Just think, if you imbibe something bad or someone's bad behaviour in yourself, would your intellect, your attitude and your words always be considered to be completely clean and pure?
33agar jara bhi koi defect va daag rah jaata hai, kichda rah jaata hai to defect vaala kabhi perfect nahin kahla sakta, prasannachitta nahin rah sakta।
37If the slightest defect remains, if a flaw or some rubbish remains, such a person with defects cannot be called perfect. 38Such a soul cannot remain an embodiment of happiness.
34agar koi ki buraai chitta par hai, to uska chitta sada prasannachitta nahin rah sakta aur chitta par dhaaran ki hui baaten vaani mein zaroor aayengi, chaahe ek ke aage varnan kare, chaahe anek ke aage varnan kare।
39If something bad about someone is in your heart, your heart cannot remain constantly happy. 40That which has been imbibed by your heart will definitely come out in words, whether it is spoken in front of one or whether it is spoken in front of many.
35lekin karmon ki gati ka guhya rahasya sada saamne rakho।
41Constantly keep the deep significance of the philosophy of karma in front of you.
36agar kisi ki bhi buraai va galat baat chitta par rakhne ke saath varnan karte ho, to yeh vyartha varnan aisa hi hai jaise koi gumbaz mein aavaaz karta hai to woh apna hi aavaaz aur hi bade roop mein badal apne paas hi aata hai।
42If you talk about anyone's defects or anyone's mistakes from your heart, that wasteful talk is such that it will echo back. 43Your own sound then comes back to you louder. 44Have you ever tried making a sound in a vacuum?
37gumbaz mein aavaaj karke dekha hai?
45(It echoes back to you.)
38to agar kisi ki buraai karne ke, galat ko galat phailaane ke sanskaar hain, jisko aap log aadat kehte ho, to aaj aap kiski glaani karte ho aur apne ko bada samajhdaar, galti se door samajhkar varnan karte ho, lekin yeh pakka niyam hai athva karmon ki philosophy hai ki aaj aapne kiski glaani ki aur kal aapki koi duguni glaani karega kyonki yeh galat baaten itni fast gati se phailti hain jaise koi vishesh beemaari ke germs (jeevaanu) bahut jaldi phailte hain aur phailte hue germs jiski glaani ki vahaan tak pahunchte zaroor hain।
46If you have a sanskar, which you call a habit, of speaking badly of someone or of spreading someone’s mistake as a mistake, then today, at the time you are defaming someone, you speak while considering yourself to be very sensible; you consider yourself to be beyond making mistakes. 47However, it is a very powerful law of the philosophy of karma that, if you defame someone today, then someone else will defame you twice as much tomorrow, because these things of mistakes spread at a very fast speed. 48It is like the germs of some diseases that spread very quickly; while the germs are spreading they reach the person who is being defamed.
39aapne ek glaani ki hogi aur woh aapko galat siddha karne ke liye aapki das glaani karenge।
49You may have defamed someone once, but in order to prove you wrong, he or he will say ten defamatory things about you.
40to result kya hui?
50So, what is the result then?
41karmon ki gati kya hui?
51What is the philosophy of karma?
42laut kar kahaan aai?
52Where did it come back to?
43agar aapko shubh bhaavna hai us aatma ko theek karne ki, to galat baat shubh bhaavna ke swaroop mein vishesh nimitta sthaan par de sakte ho, phailaana wrong hai।
53If you have the good wishes to put that soul right, then you can speak with good wishes about whatever is wrong in the right place. 54It is wrong to spread it.
44kai kehte hain hamne kisko kaha nahin, lekin vo kah rahe the to mainne bhi haan mein haan kar diya, bola nahin।
55Some say: I didn't tell anyone, but the other person was speaking about it, so I only agreed with it, but I didn't really speak about it.
45aapke bhakti-maarga ke shaastron mein bhi varnan hai ki bura kaam kiya nahin lekin dekha bhi, saath bhi diya to woh paap hai।
56It is also mentioned in your scriptures of the path of devotion, that you may not have done anything bad, but if you saw it happening, if you were associated with it, then that is a sin.
46‘haan' mein ‘haan' milaana, yeh bhi karmon ki gati ke pramaan paap mein bhaagi banna hai।
57According to the philosophy of karma, to agree with something also means to share in the sin.
47vartamaan samay karmon ki gati ke gyaan mein bahut easy ho gaye hain।
58At the present time, you have become very easy with the knowledge of the philosophy of karma.
48lekin yeh chhote-chhote sookshm paap shreshtha sampoorn sthiti mein vighna roop bante hain।
59However, these small, subtle sins take on the form of an obstruction to your reaching your elevated, perfect stage.
49easy banne ki nishaaniyaan kya hain?
60What are the signs of becoming easy?
50woh sada aisa hi sochte-samajhte ki yeh to aur bhi karte hain, yeh to aajkal chalta hi hai।
61Such souls always think and understand: "Others also do it anyway; nowadays, these things happen anyway."
51ya to apne aapko halka karne ke liye yahi kahenge ki mainne hansi mein kaha, mera bhaav nahin tha, aise hi bol diya।
62Then, in order to lighten themselves, they say, "I just said it as a joke, and this was not my intention. 63I said it just like that."
52yeh vidhi sampoorn siddhi ko praapta hone mein sookshm vighna ban jaata hai isliye gyaan to bahut mil gaya hai, rachta aur rachna ke gyaan ko sunna, varnan karna bahut spashta ho gaya hai। 53lekin karmon ki guhya gati ka gyaan buddhi mein sada spashta nahin rehta, isliye easy ho jaate hain।
64So this method becomes a subtle obstruction to your achieving your full result. 65You have received a lot of knowledge. 66The listening and speaking of the knowledge of the Creator and creation have become very clear, but the knowledge of the deep philosophy of karma does not always remain clear in your intellects, and this is how you become easy.
54kai bachchon ki apne prati bhi complain hoti hai ki jaise baap kehte hain, baap bachchon mein jo shreshtha aashaaen rakhte hain, jo chaahte hain, jitna chaahte hain utna nahin hai।
67Some children complain about themselves while having a heart-to-heart conversation: The Father says that He has elevated hopes in the children, but the children are not what and how He wishes them to be.
55iska kaaran kya hai?
68What is the reason for this?
56ye ati sookshm vyartha karma buddhi ko, man ko ooncha anubhav karne nahin dete।
69Very subtle, wasteful actions do not allow their intellects and minds to have elevated experiences.
57yog lagaane baithte hain lekin kaaphi samay yuddha mein chala jaata, vyartha ko mitaae samartha banne mein samay chala jaata hai isliye kya karna chaahiye?
70You sit in order to have yoga, but a lot of time is spent battling. 71You spend it removing the wasteful and becoming powerful. 72So, what should you do?
58jitna ooncha bante hain, to oonchaai mein attention bhi ooncha rakhna padta hai।
73The more elevated you become, the more attention you have to pay. 74You must enjoy Brahmin life.
59brahman jeevan ki mauj mein rehna hai। 60mauj mein rahne ka arth yeh nahin ki jo aaya woh kiya, masta raha।
75However, the meaning of enjoyment is not that you can do whatever you feel like and remain carefree.
61yeh alpakaal ke sukh ki mauj va alpakaal ke sambandh-samparka ki mauj sadaakaal ki prasannachitta sthiti se bhinna hai।
76That pleasure of temporary happiness with words, that pleasure of temporary relationships and connections is different from the stage of being an eternal embodiment of happiness.
62isi ko mauj nahin samajhna।
77Do not consider that to be pleasure.
63jo aaya woh bola, jo aaya woh kiya ham to mauj mein rehte hain।
78"We say whatever we want, we do whatever we want, we are in pleasure."
64alpakaal ke manmauji nahin bano। 65sadaakaal ki roohaani mauj mein raho।
79Do not become those who experience pleasure for a temporary period by pleasing yourselves.
66yahi yathaartha brahman jeevan hai।
80Remain in eternal, spiritual pleasure.
67mauj mein bhi raho aur karmon ki gati ke gyaata bhi raho।
81This is accurate Brahmin life. 82Enjoy yourself, but be knowledgeable about the philosophy of karma.
68tab hi jo chaahte ho, jaise chaahte ho vaise anubhav karte rahenge।
83Only then will you experience what you want to, as you want to. 84Do you understand what you have to do?
69samjha? 70karmon ki guhya gati ke gyaata bano।
85Be knowledgeable about the deep philosophy of karma.
71phir khajaanon ke jama ki result sunaayenge।
86Baba will then tell you the result of the treasures that will have been accumulated.
72achha!
87Achcha.
73chaaron or ke phikra se phaarig bephikra baadshaah aatmaon ko, sada prasannachitta vishesh aatmaon ko, sada svayan prati aur sarva aatmaon prati shreshtha parivartan shakti ko karma mein laane vaale karmayogi aatmaon ko, sada rachta-rachna ke gyaata aur karma-philosophy ke bhi gyaata - aise gyaan-swaroop aatmaon ko baapdaada ka yaad, pyaar aur namaste।
88To the souls everywhere who are free from worry and are carefree emperors, to the special souls who remain constant embodiments of happiness, to the karma yogi souls who constantly use the elevated power of transformation for themselves and others, to those who constantly have the knowledge of the Creator and His creation and the philosophy of karma, to the souls who are embodiments of knowledge, BapDada's love, remembrance and namaste.
74daadiyon ke saath mulaakaat
89BapDada speaking to the Dadis:
75vartamaan samay kis baat ki aavashyakta hai?
90What is essential at the present time?
76karmon ki guhya gati ka gyaan merge ho gaya hai, isliye albelaapan hai।
91The knowledge of the deep philosophy of karma has become merged.
77purushaarthi bhi hain lekin purushaartha mein albelaapan aa jaata hai isliye abhi iski aavashyakta hai।
92This is why there is carelessness. 93Souls are effort-makers, but there is carelessness in their efforts.
78baapdaada sabhi ki result ko dekhte hain।
94This is why this is essential at the moment.
79jo chal raha hai vo achha hai।
95BapDada sees everyone’s result.
80lekin abhi achhe te achha banna hi hai।
96Whatever is happening is good, but you now have to become the best.
81busy rehna padta hai na।
97You have to keep busy, do you not?
82jyaada samay busy kismen rehna padta hai?
98In what do you have to keep busy for a longer period?
83kis baat mein jyaada samay dena padta hai?
99What do you have to give a lot of time to?
84chaahe aap logon ki apni sthiti nyaari aur pyaari hai, lekin samay to dena padta hai।
100Even if the stage of all of you may be detached and loving, you still have to give some time to this.
85to yahi samay powerful shaktishaali light house, might house ban vibrations phailaane mein jaaye to kya ho jaayega?
101If this time were to be used in spreading the powerful vibrations of a lighthouse and might-house, what would happen?
86sangathit roop mein yahi vaataavran ho, aur koi baat hi nahin ho to kya vibration vishwa mein ya prakriti tak pahunchega?
102Let there be this atmosphere collectively. 103Let there not be anything else. 104Would the vibrations reach the world and nature then?
87abhi to sabhi log intajaar kar rahe hain ki kab hamaare rachta va master rachta sampanna ya sampoorn ban ham logon se apni svaagat karaate।
105Now, everyone is waiting in anticipation: "When will our creators and master creators become complete and perfect and allow us to welcome them?"
88prakriti bhi to svaagat karegi na।
106Nature will also welcome you, will it not?
89to woh saphalta ki maala se svaagat kare vo din aana hi hai।
107The day will come when it will welcome you with a garland of success.
90jab saphalta ke baaje bajenge tab pratyakshata ke baaje bajenge।
108When the bugles of success play, the bugles of revelation will also play.
91bajne to hain hi na।
109They have to play anyway.
92achha! 93daadi chandramni ji seva par jaane ki chhutti le rahi hain
110Dadi Chandermani taking leave from BapDada to go on service.
94all-round banna hi shreshtha seva hai।
111To be an all-rounder is to do elevated service.
95achha hai, chakkar lagaate raho।
112It is good that you continue to tour around.
96chakkar lagaane ka part bachchon ka hi hai।
113It is in the children’s parts to tour around.
97baap to avyakt roop mein laga sakte hain।
114The Father can only tour around in the avyakt form.
98saakaar roop mein bhi chakkar lagaane ka part baap ka nahin raha, bachchon ka hi tha।
115In the sakar form also, it wasn’t in the Father’s part to tour around, it was the children’s.
99achha!
116Achcha.
100avyakt baapdaada ki personal mulaakaat -vijayi maala mein aane ke liye teevra purushaarthi bano
117BapDada meeting groups personally. 118In order to be part of the rosary of victory become intense effort-makers.
101sada teevra purushaarthi aatmaaen hain aise anubhav karte ho?
119Do you constantly experience yourselves to be intense effort-makers?
102jab brahman bane to purushaarthi to hain hi।
120Since you have become Brahmins, you are effort-makers anyway.
103teevra purushaarthi hain va sirf purushaarthi hain?
121Are you intense effort-makers or just effort-makers?
104sunne aur sunaane vaale ko purushaarthi kahenge ya teevra purushaarthi kahenge?
122Would you call those who just listen and speak effort-makers or intense effort-makers?
105sunna aur sunaana, uske baad kya hota hai?
123What happens after listening and speaking to others?
106teevra purushaarthi kisko kahenge - sunne vaale ko ya banne vaale ko?
124Whom would you call an intense effort-maker: one who listens or one who becomes that?
107jo maala ka 16108vaan number hai woh bhi sunta aur sunaata to hai hi।
125The 16,108th bead of that rosary also listens and speaks to others.
108nahin to maala mein kaise aayega।
126How else would that bead enter that rosary?
109lekin 108 ki maala mein kaun aayenge?
127However, who will come into the rosary of 108?
110108 ki maala ka naam hai vijayi maala।
128The rosary of 108 is called the rosary of victory.
11116000 vaali maala ka naam vijayi maala nahin hai।
129The rosary of 16,000 is not called the rosary of victory.
112to sunna aur sunaana, yeh majority karte hain।
130So, the majority listens and speaks to others.
113lekin suna aur bana isko kaha jaata hai teevra purushaarthi।
131However, it is someone who listens and then becomes that who is said to be an intense effort-maker.
114teevra purushaarthi 108 hain aur purushaarthi 16108 hain।
132There are 108 intense effort-makers and 16,108 effort-makers.
115to apne aapko check karo ki teevra purushaarthi hain ya purushaarthi hain?
133So, check yourself: Am I an intense effort-maker or an effort-maker?
116jo hain, jaisa hain woh majority apne aapko jaan sakte hain।
134The majority of you can know yourselves as to what you are and how you are.
117koi thode aise hain jo apne ko nahin bhi jaante hain, wrong ko right samajhkar bhi chalte jaate hain।
135There are a few who do not know themselves, and they move along considering wrong to be right.
118majority apne man mein apne aapko satya jaante hain ki main kaun hoon?
136The majority of you truly know yourselves as to who you are.
119isliye sada apne ko dekho, doosre ko nahin।
137This is why you must always look at your own self, not at others.
120apne purushaartha ko check karo aur teevra purushaartha mein change karo।
138Check your efforts and change them into intense effort.
121nahin to final samay aane par change nahin kar sakenge। 122us samay padhaai ka samay samaapta hone par, imtahaan ke samay padhaai ka chance nahin milta।
139You won’t be able to change them in the final moments; that will be the time of finishing your studies. 140You don’t get a chance to study at the time of an examination.
123agar koi student samjhe - ek prashn ka uttar nahin aata hai, kitaab se padhkar uttar de den to right hoga ya wrong hoga?
141If a student thinks that because he doesn’t know the answer to a particular question, he can look it up in the book and then answer the question; would that be right or wrong?
124to us samay apne ko change nahin kar sakenge।
142So, you won’t be able to change yourselves at that time.
125jo hai, jaisa hai, vaise hi praalabdha praapta kar lenge।
143You will attain a reward according to what you are and how you are.
126lekin abhi chance hai।
144However, you do have a chance now.
127abhi tu let ka board nahin laga hai, let ka laga hai।
145The board of “Too late” has not yet been put up; the board of “late” has been put up.
128let ho gaye lekin tu let nahin isliye phir bhi margin hai।
146It is late, but it is not too late. 147Therefore, there is still a margin.
129kai student 6 maas mein bhi paas with honour ho jaate hain agar sahi purushaartha karte hain to।
148Some students are able to pass with honours by studying for only six months if they make the right effort.
130lekin samay samaapta hone ke baad kuchh nahin kar sakte।
149However, when the time is over, you won’t be able to do anything.
131baap bhi raham karna chaahe to bhi nahin kar sakte।
150Even if the Father wants to have mercy, He cannot do so.
132chalo, yeh achha hai, isko marks de do yeh baap kar sakta hai?
151OK, this one is good, give him some marks: would the Father be able to do that?
133isliye abhi se check karo aur change karo।
152Therefore, check and change yourselves from now.
134albelaapan chhod do। 135theek hain, chal rahe hain, pahunch jaayenge yeh albelaapan hai।
153Let go of carelessness: “It is fine, I am moving alone, I will reach there.” 154That is carelessness.
136albele ko is samay to mauj lagti hai।
155Those who are careless are probably enjoying themselves at this time.
137jo albela hota hai use koi phikra nahin hota hai, woh aaraam ko hi sabkuchh samajhta hai।
156Those who are careless don’t have any worries. 157They consider their comfort to be everything.
138to albelaapan nahin rakhna। 139sada alert!
158So, do not have any carelessness.
140paandav sena ho na।
159Remain constantly alert.
141sena albeli rehti hai ya alert rehti hai?
160You are the Pandava Army. 161Is an army careless or alert?
142sena maana alert, saavdhaan, khabardaar rahne vaale।
162An army means being alert, cautious, on their guard.
143albela rahne vaale ko sena ka sainik nahin kaha jaayega।
163Those who remain careless are not considered to be soldiers of an army.
144to albelaapan nahin, attention!
164So, no carelessness, but attention.
145lekin attention bhi natural vidhi ban jaaye।
165However, let attention also be your natural way.
146kai attention ka bhi tension rakhte hain।
166Some have the tension of paying attention.
147tension ki life sada to nahin chal sakti।
167A life of tension cannot continue all the time.
148tension ki life thoda samay chalegi, natural nahin chalegi।
168A life of tension would continue for a short time; it would not be natural.
149to attention rakhna hai lekin ‘natural attention' aadat ban jaaye। 150jaise vismriti ki aadat ban gai thi na।
169So, you have to pay attention but let ‘natural attention’ become your habit, just as you had created the habit of forgetting.
151nahin chaahte bhi ho jaata hai।
170Even against your conscious wish, it would happen.
152to yeh aadat ban gai na, natural ho gai na।
171So, that was a habit that was created, was it not? 172It became natural, did it not?
153aise smritisvaroop rahne ki aadat ho jaaye, attention ki aadat ho jaaye isliye kaha jaata hai aadat se manushyaatma majboor ho jaati hai।
173In the same way, now have the habit of being an embodiment of remembrance, the habit of paying attention. 174This is why it is said that human beings are compelled by their habits.
154na chaahte bhi ho jaata hai isko kehte hain majboor।
175Something happens even against their conscious wish. 176This is known as being compelled.
155to aise teevra purushaarthi bane ho?
177So, have you become such intense effort-makers?
156teevra purushaarthi arthaat vijayi।
178An intense effort-maker means to be victorious.
157tabhi maala mein aa sakte hain।
179Only then can you become part of the rosary.
158bahutkaal ka abhyaas chaahiye।
180This practice is required over a long period of time.
159sadaiv alert maana sada ever ready!
181To be constantly alert means to be constantly ever-ready.
160aapko kya nishchay hai vinaash ke samay tak rahenge ya pahle bhi ja sakte hain?
182What faith do you have? 183That you will stay till destruction or that you can even go earlier?
161pahle bhi ja sakte hain na isliye ever ready।
184You could also go earlier, could you not? 185Therefore, be ever-ready.
162vinaash aapka intajaar kare, aap vinaash ka intajaar nahin karo।
186Destruction should wait for you; you should not wait for destruction.
163woh rachna hai, aap rachta ho।
187That is the creation and you are the creators.
164sada ever ready।
188So, always be ever-ready!
165kya samjha?
189What did you understand?
166attention rakhna।
190Pay attention!
167jo bhi kami mahsoos ho use bahut jaldi se jaldi samaapta karo।
191Whatever weaknesses you feel you have, remove them very quickly. 192To become complete means to finish weaknesses.
168sampanna banna arthaat kamjori ko khatma karna। 169aise nahin yahaan aaye to yahaan ke, vahaan gaye to vahaan ke।
193Let it not be that, when you come here, you become like those here and that when you go there, you become like those there.
170sabhi teevra purushaarthi bankar jaana।
194All of you must return as intense effort-makers.
171achha!
195Achcha.
Blessing
172vardaan:- vishwa se andhakaar ko mitaakar roshni dene vaale master gyaan soorya bhav
196Blessing: May you be a master sun of knowledge who removes darkness from the world and brings light.
173master gyaan soorya woh hain jo vishwa se andhakaar ko mitaakar roshni dene vaale hain।
197 A master sun of knowledge is one who removes darkness from the world and brings light.
174woh svayan bhi prakaash swaroop, light-might roop hain aur doosron ko bhi light-might dene vaale hain।
198Such a soul is an embodiment of light, a form of light and might and also gives light and might to others.
175jahaan sada roshni hoti hai vahaan andhakaar ka savaal hi nahin, andhakaar ho hi nahin sakta।
199Where there is constant light, there is no question of darkness; there cannot be darkness there.
176jo vishwa ko roshni dene vaale hain woh svayan andhakaar mein nahin rah sakte।
200Those who give light to the world can never be in darkness themselves.
177sampoorn pavitrata arthaat roshni।
201Complete purity means light.
178unke paas andhakaar arthaat vikaaron ka ansh bhi nahin rah sakta।
202Such souls have no darkness; they have no trace of vice.
Slogan
179slogan:- svabhaav, sanskaar, sambandh-samparka mein light rehna hi milansaar banna hai।
203Slogan: To be light in your nature, sanskars, relationships and connections means to be harmonious.
204*** Om Shanti ***