रविवार 2 फ़रवरी 1969 की अव्यक्त मुरली

⁰>

⁰> > 02

¹02-02-69 ōm śhānti avyakt bāpdādā madhuban

¹-02-69 Om Shanti Avyakt Bapdada Madhuban

²" avyakt milan K|kē anubhav key|kī vidhi "

²The method for experiencing the avyakt meeting.

³Prēm svarūp bachchē , gyān sahit prēm jō hōtā hai vahī yathārth prēm hōtā hai .

³All of you are the embodiment of love, are you not? ⁴Love that is based on knowledge is real love.

⁴Āp sabhī kā prēmaras bāpdādā kō bhī khīñch lātā hai .

⁵The sweetness of your love even pulls BapDada here.

⁵Sabhī bachchō̃ K|kē dil K|kē andar ēk āśhā dikhāī dē rahī hai .

⁶One desire is visible within the hearts of all the children.

⁶Vah kaun see|sī|C  ?

⁷What is that?

⁷Kaī bachchō̃ nē sandēśh bhējā ki āp hamē̃ bhī apnē avyakt vatan kā anubhav karāō .

⁸Many children have sent a message that Baba should give them the experience of His subtle region.

⁸Yah sabhī bachchō̃ key|kī āśhāyē̃ ab pūrṇ hōnē kā samay pahũch hī gayā hai .

⁹The time to fulfil this desire of all the children has now come.

⁹Āp kahē̃gē ki sabhī sandēśhī ban jāyēṅgē . ¹⁰Lēkin nahī̃ .

¹⁰Would you say that all of you will become trance messengers?

¹¹Avyakt vatan kā anubhav bhī bachchē karē̃gē . ¹²Lēkin divya - buddhi K|kē ādhār par jō ab alaukik anubhav kar saktē hō vah divya dr̥iṣhṭi dvārā karnē sē bhī bahut lābhadāyak , alaukik aur anōkhā hai .

¹¹No. ¹²Children will have the experience of the subtle region, but on the basis of a divine intellect. ¹³The alokik experience you have now will be all the more beneficial, alokik and unique when it is based on a divine intellect.

¹³Isliē jō bhī bachchē chāhtē haĩ ki avyakt bāp sē mulākāt karē̃ , vah kar saktē haĩ .

¹⁴And so, all the children who have a desire to meet avyakt BapDada can do so. ¹⁵How can you do that?

¹⁴Kaisē kar saktē haĩ , iskā tarīkā sirph yahī hai ki amr̥it - vēlē yād mē̃ baiṭhō aur yahī saṅkalp rakhō ki ab ham avyakt bāpdādā sē mulākāt karē̃ . ¹⁵Jaisē sākār mē̃ milnē kā samay mālūm hōtā thā tō nīnd nahī̃ ātī thī aur samay sē pahlē hī buddhi dvārā isī anubhav mē̃ rahtē thē . ¹⁶Vaisē ab bhī avyakt milan kā anubhav prāpt karnā chāhtē hō tō uskā bahut sahaj tarīkā yah hai .

¹⁶The method for this is simply to sit in remembrance at amrit vela and have the thought that you are now going to have a meeting with avyakt BapDada. ¹⁷Just as when you knew the time for meeting sakar Baba beforehand you never used to feel sleepy, instead your intellect would keep that awareness before the meeting, in the same way, if you want to have the experience of an avyakt meeting, a very easy method for this is to become stable in the avyakt stage and have a heart-to-heart conversation.

¹⁷Avyakt sthiti mē̃ sthit hōkar rūh-rūhān karō .

¹⁸You will then experience as though you are truly talking to the Father.

¹⁸Tō anu - bhav karē̃gē ki sachmuch bāp kē sāth bātchīt kar rahē haĩ . ¹⁹Aur isī rūh-rūhān mē̃ jaisē sandē - śiyō̃ kō kaī dr̥iśhya dikhātē haĩ vaisē hī bahut guhya , gōpanīy rahasya buddhiyōg sē anubhav karē̃gē .

¹⁹And in this heart-to-heart conversation, just as the trance messengers are shown some scenes, in the same way, you will have the experience of deep, entertaining, significant aspects through the yoga of the intellect.

²⁰Lēkin ēk bāt yah anubhav karnē kē liē āvaśhyak hai .

²⁰But one thing is essential in order to have this experience.

²¹Vah kaunsī  ?

²¹What is that?

²²Mālūm hai  ?

²²Do you know?

²³Amr̥itvēlē bhī avvakta sthiti mē̃ vahī sthit hō sakē̃gē jō sārā din avyakt sthiti mē̃ aur antarmukh sthiti mē̃ sthit hōṅgē .

²³Only those who are stable in the avyakt stage and introverted throughout the day will be able to remain stable in the avyakt stage at amrit vela.

²⁴Vahī amr̥itvēlē yah anubhav kar sakē̃gē .

²⁴Only they will be able to have this experience at amrit vela.

²⁵Isliē agar snēh hai aur milnē key|kī āśhā hai tō yah tarīkā bahut sahaj hai .

²⁵If you have love and the desire to meet BapDada, this is a very easy method.

²⁶Karnē vālē kar saktē haĩ aur mulākāt kā anōkhā anubhav prāpt kar saktē haĩ .

²⁶Those who want to do it can do it, and can attain the experience of a unique meeting.

²⁷Vatan mē̃ baiṭhē-baiṭhē kaī bachchō̃ K|kē dilō̃ key|kī āvāj pahũchtī rahtī hai .

²⁷The sounds from the hearts of some children reach Baba whilst He is sitting in the subtle region.

²⁸Āp sōchtē hōṅgē - śhiv - bābā bahut kaṭhōr hai lēkin jō hōtā hai usmē̃ rahasya aur kalyāṇ hai .

²⁸You must be thinking that Shiv Baba is very hard, but whatever happens is beneficial and significant.

²⁹Isliē jō āvāj pahũ - catī hai vah sunkar K|kē harṣātā rahtā hū̃ .

²⁹This is why on hearing the sound that reaches here, I smile. ³⁰Is BapDada free from attachment?

³⁰Kyā bāpdādā nirmōhī hai  ?

³¹Are all of you children free from attachment?

³¹Āp sabhī bachchē nirmōhī hō  ?

³²Have you become free from attachment?

³²Nirmōhī banē hō  ? ³³Tō bāpdādā nirmōhī aur bachchō̃ mē̃ śhuddha mōh tō milan kaisē hōgā .

³³How can there be a meeting if BapDada is free from attachment and the children have pure attachment?

³⁴Bāpdādā mē̃ śhuddha mōh hai  ?

³⁴Does BapDada have pure attachment?

³⁵ ( sākār bābā kā bachchō̃ mē̃ śhuddha pyār thā ) śhivbābā kā nahī̃ hai  ?

³⁵(Sakar Baba had pure love for the children.) ³⁶Does Shiv Baba not have it?

³⁶Bāpdādā kā hai  ?

³⁷Does BapDada have it?

³⁷ ( jaisā hamārā hai vaisā nahī̃ ) śhuddha mōh bachchō̃ sē bhī jāstī hai . ³⁸Lēkin bāpdādā aur bachchō̃ mē̃ ēk antar hai .

³⁸(It is not the same as ours.) ³⁹BapDada has even greater pure attachment than the children have, but there is a difference between BapDada and the children.

³⁹Vah śhuddha mōh mē̃ ātē huē bhī nirmōhī haĩ aur bachchē śhuddha mōh mē̃ ātē haĩ tō kuchh svarūp ban jātē haĩ . ⁴⁰Yā tō pyārē bantē yā tō nyārē bantē .

⁴⁰When children have pure attachment, they become the embodiment of it; they either become loving, or they become detached.

⁴¹Lēkin bāpdādā nyārē aur pyārē sāth-sāth bantē haĩ .

⁴¹But BapDada is both loving and detached at the same time.

⁴²Yah antar jō rahā huā hai iskō jab miṭāyēṅgē tō kyā banē̃gē  ?

⁴²When this difference that remains is finished, what will you become?

⁴³Antarmukh , avyakt , alaukik .

⁴³Introverted, avyakt and alokik.

⁴⁴Abhī kuchh kuchh laukikpan bhī mil jātā hai .

⁴⁴Now there is still some feeling of being lokik that gets mixed in.

⁴⁵Lēkin jab yah antar khatm kar dēgē tō bilkul alaukik aur antarmukhī , avyakt phariśhtē najar āyēṅgē .

⁴⁵But when you remove this difference, you will be seen as the alokik and angelic subtle angels.

⁴⁶Is sākār vatan mē̃ rahtē huē bhī phariśhtē ban saktē hō .

⁴⁶You can become angels even whilst staying in this corporeal world.

⁴⁷Āp phir kahē̃gē āp vatan mē̃ jākar phariśhtā kyō̃ banē̃  ?

⁴⁷You may then say, "Why did you go and become an angel in the subtle region?

⁴⁸Yahā̃ hī bantē . ⁴⁹Lēkin nahī̃ .

⁴⁸You could have become that here."

⁵⁰Jō bachchō̃ kā kām vah bachchō̃ kō sājē .

⁴⁹But no. ⁵⁰Whatever is the task of the children suits the children best.

⁵¹Jō bāp kā kārya hai vah bāp hī kartē haĩ .

⁵¹Whatever is the Father's task is done by the Father.

⁵²Bachchō̃ kō ab paṛhāī kā show dikhānā hai .

⁵²Children now have to reveal the results of their study to others.

⁵³Teacher kō paṛhāī kā show nahī̃ dikhnā hai  ?

⁵³Does a teacher not have to reveal the study?

⁵⁴Teacher kō paṛhāī paṛhānī hōtī hai . ⁵⁵Student kō paṛhāī kā show dikhānā hōtā hai .

⁵⁴A teacher has to teach the study and the students have to reveal that study.

⁵⁶Show case mē̃ śhaktiyō̃ kō pāṇḍavō̃ kō ānā hai .

⁵⁵It is the shaktis and pandavs that have to be put into a showcase.

⁵⁷Bāpdādā tō hai hī gupta .

⁵⁶BapDada is incognito anyway.

⁵⁸Abhī sabhī K|kē dil mē̃ yahī saṅkalp hai ki ab jaldī-jaldī drama key|kī scene chalkar khatm hō lēkin jaldī hōgī  ?

⁵⁷There is the thought in everyone's heart that the scenes of the drama should now pass and the drama should come to an end very quickly. ⁵⁸But will it move fast?

⁵⁹Hō saktī hai  ?

⁵⁹Is this possible?

⁶⁰Hōgī yā hō saktī hai  ?

⁶⁰Will it? ⁶¹Is it possible?

⁶¹Bhāvī jō banī huī hai , vah tō banī huī banī hī rahēgī . ⁶²Lēkin banī huī bhāvī mē̃ yah itnā najar ātā hai ki agar kalp pahlē māphik saṅkalp ātā hai tō saṅkalp K|kē sāth-sāth avaśhya pahlē bhī purūṣhārth tīvr kiyā hōgā .

⁶²Whatever is destined will remain destined, but this much is visible in the predestined destiny: if there is the thought like a kalpa ago, then together with the thought, you must definitely have made fast efforts.

⁶³Tō yah bhī saṅkalp ātā hai ki drama kā scene jaldī pūrā kar sabhī avyaktvatan vāsī ban jāyē̃ .

⁶³And therefore, there is also the thought that we should complete the scenes of the drama very fast and become residents of the subtle region.

⁶⁴Bannā tō hai . ⁶⁵Lēkin āp bachchō̃ mē̃ itnī śhakti hai jō avyakt vatan kō bhī vyakt mē̃ khīñchkar lā saktē hō .

⁶⁴You definitely have to become that, but do you children have so much power that you are able to pull the subtle region into the corporeal world?

⁶⁶Avyakt vatan kā nakśhā vyakt vatan mē̃ banā saktē hō .

⁶⁵Can you create a map of the subtle region in the corporeal world?

⁶⁷Āśhāyē̃ tō harēk key|kī bahut haĩ .

⁶⁶Each one of you has many desires.

⁶⁸Aisē hī pahũchtī haĩ jaisē is sākār duniyā mē̃ bahut baṛī office hōtī hai telephone aur ṭēlīgrāph key|kī , vaisē hī bahut śhuddha saṅkalpō̃ key|kī tārē vatan mē̃ pahũchtī rahtī haĩ .

⁶⁷All of these reach BapDada. ⁶⁸Just as there is a very big telegraph and telephone office in the corporeal world, in the same way, the telegrams of pure thoughts reach BapDada in the subtle region.

⁶⁹Abhī kyā karnā hai  ?

⁶⁹What has to be done now?

⁷⁰Kaī bachchō̃ K|kē kuchh lōk saṅgrah prati praśhna bhī haĩ vah bhī pahũchtē haĩ .

⁷⁰Some children even ask questions for the welfare of others.

⁷¹Kaī bachchē mūñjhtē haĩ ki sākār dvārā tō yah kahā ki sūkṣhmavatan hai hī nahī̃ , tō bābā kahā̃ gayē  ?

⁷¹Some children become confused because they were told through sakar Baba that the subtle region does not exist. ⁷²So where has Baba gone?

⁷²Kahā̃ sē milnē ātē haĩ  ?

⁷³From where does he come to meet us?

⁷³Kahā̃ yah sandēśh bhējtē haĩ  ?

⁷⁴Where are the messages sent to?

⁷⁴Kyō̃ bhōg lagātē hō  ?

⁷⁵Why is bhog offered?

⁷⁵Iskā bhī rāj hai .

⁷⁶There is significance in this also.

⁷⁶Kyō̃ kahā gayā thā  ?

⁷⁷Where and why did he go?

⁷⁷Iskā mūl kāraṇ yahī hai ki jaisē āp lōgō̃ nē dēkhā hōgā ki kabhī-kabhī chhōṭē bachchē jab kōī chīj kē pīchhē lag jātē haĩ tō vah chīj bhal achchhī bhī hōtī hai lēkin had sē jyādā us achchhī chīj kē pīchhē paṛ jātē haĩ tō bachchō̃ sē kyā kiyā jātā hai  ?

⁷⁸The main reason for this is that, as all of you must have seen, when little children like something very much and they chase after it, even though it is a very good thing, when they like it beyond limits and they chase after it, what are they then told? ⁷⁹That thing is hidden from their vision and they are told that it does not exist.

⁷⁸Vah chīj unkī ā̃khō̃ sē chhipākar yah kahā jātā hai ki hai hī nahī̃ .

⁸⁰They are told this so that the extra love they have for that thing is then put right.

⁷⁹Isliē hī kahā jātā hai ki iskī jō extra lagan lag gaī hai , vah kuchh ṭhīk hō jāē .

⁸¹In the same way, at present, many children cling to these things.

⁸⁰Isī rīti sē vartamān samay kaī bachchē inhī bātō̃ mē̃ kuchh chaṭak gayē thē .

⁸²And so, in order to free them from that, they were told by sakar Baba that the subtle region does not exist.

⁸¹Tō unkō chhuṛānē kē liē sākār mē̃ kahtē thē ki yah sūkṣhmavatan hai hī nahī̃ .

⁸³This was told to the children in order to move their intellect away from these things.

⁸²Tō yah bhī bachchō̃ key|kī is bāt sē buddhi haṭānē kē liē kahā gayā thā .

⁸⁴But this doesn't mean that when something is hidden away from the children that thing finishes.

⁸³Lēkin iskā bhāv yah nahī̃ hai ki agar bachchō̃ sē chīj chhipāī jātī hai tō vah chīj khatm hō jātī hai .

⁸⁵No, this is a method to free you from something that you cling to. ⁸⁶This was a method also.

⁸⁴Nahī̃ . ⁸⁵Yah ēk yukti hai , chaṭakī huī chīj sē chhuṛānē key|kī .

⁸⁷If the subtle region does not exist, where do you offer bhog?

⁸⁶Tō yah bhī yukti key|kī .

⁸⁸Why is this system still maintained?

⁸⁷Agar sūkṣhmavatan nahī̃ tō bhōg kahā̃ lagātē hō  ?

⁸⁹When there was any task about to take place, why did Baba himself also ask for a message?

⁸⁸Is rasam rivāj kō kāyam kyō̃ rakhā  ?

⁹⁰It doesn't mean that the subtle region does not exist.

⁸⁹Kōī bhī aisā kārya hōtā hai tō khud bhī sandēśh kyō̃ puchavātē thē  ? ⁹⁰Tō aisē bhī nahī̃ ki sūkṣhmavatan nahī̃ hai . ⁹¹Sūkṣhmavatan hai .

⁹¹The subtle region does exist, but instead of going to and coming from the subtle region, you now have to become a resident of the subtle region.

⁹²Lēkin ab sūkṣhmavatan mē̃ ānē jānē kē bajāē svayã hī sūkṣhmavatan vāsī bannā hai .

⁹²This is BapDada's hope in the children. ⁹³There shouldn't be a lot of coming and going; this is not accurate.

⁹³Yahī bāpdādā key|kī bachchō̃ mē̃ āśhā hai . ⁹⁴Ānā-jānā jyādā nahī̃ hōnā chāhiē .

⁹⁴Instead of coming and going to and from the subtle region, you yourself must become a resident of the subtle region.

⁹⁵Yah yathārth hai . ⁹⁶Kamāī kismē̃ hai  ?

⁹⁵So in what is there an income?

⁹⁷Tō bāp bachchō̃ key|kī kamāī kō dēkhtē haĩ aur kamāī K|kē lāyak banātē haĩ .

⁹⁶Baba observes the income of the children and makes them worthy of earning an income.

⁹⁸Isliē yah sabhī rahasya bōltē rahē .

⁹⁷This is why you have been told everything of significance.

⁹⁹Abhī samjhā ki kyō̃ kahā thā aur ab kyā hai  ?

⁹⁸So do you now understand why you were told this, and what it actually is?

¹⁰⁰Sūkṣhmavatan K|kē avyakt anubhav kō anubhav karō . ¹⁰¹Sūkṣhma sthiti kō anubhav karō .

⁹⁹Experience the subtle experiences of the subtle region, experience the subtle stage.

¹⁰²Ānē jānē key|kī āśhā alpkāl kī hai .

¹⁰⁰The desire for coming and going is temporary.

¹⁰³Alpkāl kē bajāē sadā apnē kō sūkṣhmavatanvāsī kyō̃ nahī̃ banātē  ?

¹⁰¹Instead of this temporary desire, why do you not constantly make yourself a resident of the subtle region?

¹⁰⁴Aur sūkṣhmavatanvāsī bannē sē hī bahut wonderful anubhav karē̃gē .

¹⁰²You will have many wonderful experiences by being a resident of the subtle region.

¹⁰⁵Khud āp lōg varṇan karē̃gē ki yah anubhav aur sandēśhiyō̃ K|kē anu - bhav mē̃ kitnā phark hai , vah kamāī nahī̃ .

¹⁰³And you yourself will say that there is such a lot of difference between this experience and the experiences of the trance messengers. ¹⁰⁴Theirs is not an income.

¹⁰⁶Yah kamāī bhī hai aur anubhav bhī .

¹⁰⁵Yours is an income and also an experience.

¹⁰⁷Tō ēk hī samay dō prāpti hō vah achchhā yā ēk hī chāhtē hō  ?

¹⁰⁶So is it better to attain two things at once, or do you still have the desire for only one thing?

¹⁰⁸Aur kaī bachchō̃ K|kē man mē̃ yah bhī praśhna hai ki nā mālūm jō bāpdādā kahtē thē ki sabhī kō sāth mē̃ lē jāyēṅgē , ab vah tō chalē gayē .

¹⁰⁷Some children even have this question in their mind: "BapDada used to say that He will take all the children with Him, but now He has gone away."

¹⁰⁹Lēkin vah chalē gayē haĩ  ?

¹⁰⁸But has Baba gone away?

¹¹⁰Muktidhām mē̃ jā nahī̃ saktē - sivāē bārāt vā bachchō̃ K|kē .

¹⁰⁹He cannot go to the land of liberation without the wedding procession and the children.

¹¹¹Bārāt K|kē bigar akēlē jā saktē haĩ  ?

¹¹⁰Can Baba go alone without the wedding procession?

¹¹²Bārāt taiyār hai  ?

¹¹¹Is the wedding procession ready?

¹¹³Yahī sunā hai ab tak ki bārāt kē sāth hī jāyēṅgē .

¹¹²Until now you have only heard that He will go with the wedding procession.

¹¹⁴Jab bārāt hī saj rahī hai tō akēlē kaisē jāyēṅgē .

¹¹³The wedding procession is now getting ready and so how can Baba go alone?

¹¹⁵Abhī tō sūkṣhmavatan mē̃ hī avyakt rūp sē sthāpanā kā kārya chaltā rahēgā .

¹¹⁴Now the task of establishment will continue from the subtle region in a subtle form.

¹¹⁶Jab tak sthāpanā kā kārya samāpt nahī̃ huā hai tab tak binā kārya saphal kiyē huē ghar nahī̃ lauṭē̃gē , sāth hī chalē̃gē aur phir chalnē kē bād kyā karē̃gē  ?

¹¹⁵Until the task of establishment is complete, Baba will not return home without having attained success in the task. ¹¹⁶Baba will go with you and then what will he do afterwards?

¹¹⁷Mālūm hai - kyā karē̃gē  ?

¹¹⁷Do you know what he will do?

¹¹⁸Sāth chalē̃gē aur sāth rahē̃gē . ¹¹⁹Aur phir sāth-sāth hī sr̥iṣhṭi par āyēṅgē .

¹¹⁸He will go with you and stay there with you and then come into the world with you.

¹²⁰Āp bachchō̃ kā jō gīt hai kabhī bhī hāth aur sāth na chhūṭē , tō bachchō̃ kā bhī vāydā hai tō bāp kā bhī vāydā hai .

¹¹⁹Children have a song that they will never let go of the hand and the company. ¹²⁰This is the children's promise as well as the Father's promise.

¹²¹Bāp apnē vāydē sē badal nahī̃ saktē .

¹²¹Baba cannot break his promise.

¹²²Aur bhī kōī praśhna hai  ?

¹²²Are there any more questions?

¹²³Yū̃ tō samay prati samay sab spaṣhṭ hōtā hī jāyēgā .

¹²³In fact, as time goes by, everything will be clarified.

¹²⁴Kaīyō̃ K|kē man mē̃ yah bhī hai nā ki nā mālūm janm hōgā vā kyā hōgā  ? ¹²⁵Janm hōgā  ?

¹²⁴Some children even have the question in their mind whether Baba will take another birth.

¹²⁶Jaisē āp key|kī mama kā janm huā vaisē hōgā  ?

¹²⁵Will he take another birth? ¹²⁶Will he take a birth like your Mama did?

¹²⁷Āp bachchō̃ kā vivēk kyā kahtā hai  ?

¹²⁷What does the reasoning of your mind say?

¹²⁸Drama key|kī bhāvī kō dēkh saktē hō  ?

¹²⁸Can you see the destiny of the drama?

¹²⁹Thōṛā-thōṛā dēkh saktē hō  ?

¹²⁹Can you see it even slightly?

¹³⁰Jab āp lōg sabkō kahtē hō ki ham trikāldarśhī bāp K|kē bachchē haĩ tō ānē vālē kāl kō nahī̃ jāntē hō  ?

¹³⁰Since all of you say to everyone that you are the children of the Father who knows the three aspects of time, Can you not see what is in the future?

¹³¹Āpkē man K|kē vivēk anusār kyā hōnā chāhiē  ?

¹³¹What should happen according to the reasoning of your mind?

¹³²Avyakt sthiti mē̃ sthit hōkar hā̃ vā nā̃ kahō  ? ¹³³Tō javāb nikal āyēgā .

¹³²Become stable in the avyakt stage and say yes or no and you will get the answer.

¹³⁴ ( is rīti sē bāpdādā nē dō chār sē pūchhā ) bahut karkē sabhī kā yahī vichār thā ki nahī̃ hōgā .

¹³³(In this way, BapDada asked three or four people. ¹³⁴The majority thought that Baba would not take another birth.)

¹³⁵Āj hī uttar chāhtē hō yā bād mē̃  !

¹³⁵Do you want a reply today or later?

¹³⁶Halchal tō nahī̃ cam rahī hai .

¹³⁶There isn't any upheaval, is there?

¹³⁷Yah bhī ēk khēl rachā jātā hai .

¹³⁷This is also a game that is created.

¹³⁸Chhōṭē-chhōṭē bachchē tālāb mē̃ patthar mārkar unkī laharō̃ sē khēltē haĩ .

¹³⁸Little children throw stones in a pond and play with the ripples.

¹³⁹Tō yah bhī ēk khēl hai .

¹³⁹And so this is also a game.

¹⁴⁰Bāp tum sabhī K|kē vichār sāgar mē̃ praśrō̃ K|kē patthar phēṅk kar tumhārē buddhi rūpī sāgar mē̃ lahar utpanna kar rahē haĩ .

¹⁴⁰Baba is throwing stones in the form of questions into the churning of you children, and is creating ripples in the ocean of your intellect.

¹⁴¹Unhī laharō̃ kā khēl bāpdādā dēkh rahē haĩ .

¹⁴¹BapDada is watching the game of these ripples.

¹⁴²Abhī āp sabkē sāth hī avyakt rūp sē sthāpanā K|kē kārya mē̃ lagē rahē̃gē .

¹⁴²Now together with all of you, Baba will be engaged in the task of establishment in the avyakt form.

¹⁴³Jab tak sthāpanā kā part hai tab tak avyakt rūp sē āp sabhī kē sāth hī haĩ .

¹⁴³Whilst there is the part of establishment Baba is with you in the avyakt form.

¹⁴⁴Samajh gayē  ?

¹⁴⁴Have you understood?

¹⁴⁵Vatan mē̃ mama kō bhī emerge kiyā thā .

¹⁴⁵Baba also projected Mama into the subtle region.

¹⁴⁶Patā hai kyā bāt chalī  ?

¹⁴⁶Do you know what conversation took place?

¹⁴⁷Jaisē sākār rūp mē̃ sākar vatan mē̃ mama bōltī thī ki bābā āp baiṭhē rahiyē ham sabhī kām kar lē̃gē . ¹⁴⁸Isī hī rīti sē vatan mē̃ bhī yahī kahā ki ham sabhī kārya sthāpanā K|kē jō karnē haĩ vah karē̃gē .

¹⁴⁷Just as in the corporeal world, in the corporeal form, Mama used to tell Baba to remain sitting and they would finish all the work, in the same way, she said the same thing in the subtle region: "We will do all the work that remains for the establishment.

¹⁴⁹Āp bachchō̃ kē sāth hī bachchō̃ kō bahlātē rahiyē .

¹⁴⁸You must simply continue to entertain the children."

¹⁵⁰Aisē hī sākār mē̃ kahtī thī . ¹⁵¹Vahī vatan mē̃ rūh-rūhān chalī .

¹⁴⁹She used to say this in the corporeal form also, The same heart-to-heart conversation took place in the subtle region.

¹⁵²Āp sabhī K|kē man mē̃ tō hōgā hī-ki hamārī mama kahā̃ gaī .

¹⁵⁰There must be this question in the minds of all of you: Where has our Mama gone?

¹⁵³Abhī yah rāj is samay spaṣhṭ karnē kā nahī̃ hai .

¹⁵¹It is is not the time for this secret to be revealed.

¹⁵⁴Kuchh samay kē bād sunāyēṅgē ki vah kahā̃ aur kyā kar rahī hai .

¹⁵²You will be told after some time where she is what is is doing.

¹⁵⁵Sthāpanā K|kē kārya mē̃ bhī madadgār hai lēkin bhinn nām rūp sē .

¹⁵³She is a helper in the task of establishment, but with a different name and form.

¹⁵⁶Achchhā - ab tō time hō gayā hai .

¹⁵⁴Achcha, it is now time to go.

¹⁵⁷Āj vatan mē̃ dūr sē hī savērē sē khuśhbū ā rahī thī .

¹⁵⁵Today, in the subtle region, there was a fragrance from a distance from the early morning.

¹⁵⁸Dēkh rahē thē kaisē snēh sē chījē banā rahē haĩ .

¹⁵⁶Baba was seeing how the things were being prepared with a lot of love.

¹⁵⁹Āpnē dēkhā , bhaṇḍārē mē̃ chakra lagāyā  ?

¹⁵⁷Did you see it? ¹⁵⁸Did you tour around the bhandara (kitchen)?

¹⁶⁰Chījō̃ key|kī khuśhbū nahī̃ snēh key|kī khuśhbū ā rahī thī .

¹⁵⁹It wasn't the fragrance of the food, but it was the fragrance of love.

¹⁶¹Yah snēh hī avināśhī bantā hai .

¹⁶⁰This love becomes eternal.

¹⁶²Avināśhī snēh hai nā  ?

¹⁶¹Your love is eternal, isn't it?

¹⁶³Yād harēk key|kī pahũchtī hai , uskā rēsapōṇḍ lēnē kē liē avasthā chāhiē .

¹⁶²Everyone's remembrance reaches here, but a certain stage is needed in order to receive the response.

¹⁶⁴Respond phauran miltā hai . ¹⁶⁵Jaisē sākār mē̃ bachchē bābā kahtē thē tō bachchō̃ kō rēsapāṇḍ miltā thā .

¹⁶³You receive an instant response, just as when Baba was in the corporeal form and when children used to say, "Baba", they instantly received a response.

¹⁶⁶Tō respond ab bhī phauran miltā hai lēkin bīch mē̃ vyakt bhāv kō chhōṛnā paṛēgā tab hī us respond kō sun sakē̃gē .

¹⁶⁴So, even now, you receive a response instantly, but in-between you have to let go of the corporeal form, and then you will be able to hear the response.

¹⁶⁷Ab tō aur hī jyādā chārō̃ ōr service karnē kā anubhav kar rahē haĩ .

¹⁶⁵Now, there is the experience of doing even more service in all four directions.

¹⁶⁸Ab avyakt hōnē K|kē kāraṇ ēk aur quality baṛh gaī hai .

¹⁶⁶Now, because of being avyakt, one quality has increased.

¹⁶⁹Kaun see|sī|C  ? ¹⁷⁰Mālūm hai  ?

¹⁶⁷Do you know what that is?

¹⁷¹Vah yah hai - pahlē tō bāharyāmī thā , abhī antaryāmī hō gayā hū̃ .

¹⁶⁸Previously, Baba used to know of the external things only, now he knows of the things inside everyone also.

¹⁷²Avyakt sthiti mē̃ jānnē key|kī āvaśhyaktā nahī̃ rahtī .

¹⁶⁹In the avyakt stage, there is no need to know anything.

¹⁷³Svataḥ hī ēk second mē̃ sabhī kā nakśhā dēkhnē mē̃ ā rahā hai .

¹⁷⁰Everyone's chart is automatically visible within a second.

¹⁷⁴Isliē kahtē haĩ ki pahlē sē ēk aur guṇ baṛh gayā hai .

¹⁷¹This is why it is said that one virtue has increased from before.

¹⁷⁵Avyakt sthiti mē̃ tō khuśhbū sē hī pēṭ bhar jātā hai . ¹⁷⁶Āp lōgō̃ kō mālūm hai  ?

¹⁷²In the avyakt stage, the stomach is filled simply by having the fragrance.

¹⁷⁷Ēk mukhya śhikṣhā bachchō̃ kē prati dē rahē haĩ .

¹⁷³Achcha. ¹⁷⁴Today, one main advice is being given to the children.

¹⁷⁸Ab service tō karnī hī hai , yah tō sabhī bachchō̃ key|kī buddhi mē̃ lakṣhya hai aur lakṣhya kō pūrṇ bhī karē̃gē lēkin is lakṣhya kō pūrṇ karnē kē liē bīch mē̃ ēk mukhya vighna āyēgā .

¹⁷⁵You have to do service anyway; this aim is in the intellects of all the children, and you will definitely fulfil that aim, but in that aim being fulfilled, there will be an obstacle in- between.

¹⁷⁹Vah kaun sā , patā hai  ?

¹⁷⁶Do you know what that is?

¹⁸⁰Mukhya vighna service mē̃ bādhā ḍālnē kē liē kaun sā āyēgā  ?

¹⁷⁷What is the main obstacle that creates an obstruction in service?

¹⁸¹Sabhī kē āgē nahī̃ majority kē āgē āyēgā  !

¹⁷⁸It doesn't come to everyone, but to the majority of you.

¹⁸²Vah kaun sā vighna hai  ? ¹⁸³Pahlē sē hī batā dētē haĩ .

¹⁷⁹Baba is telling you of that obstacle beforehand.

¹⁸⁴Service kartē-kartē yah dhyān rakhnā ki mainnē yah kiyā , maĩ hī yah kar saktā hū̃ yah maĩ pan ānā iskō hī kahā jātā hai gyān kā abhimān , buddhi kā abhimān , service kā abhimān .

¹⁸⁰Always pay attention whilst doing service, to the thought, "I did this. ¹⁸¹Only I can do this." ¹⁸²To have this consciousness of I is called the arrogance of knowledge, the arrogance of the intellect, and the arrogance of service.

¹⁸⁵In rūpō̃ mē̃ āgē chalkar vighna āyēṅgē .

¹⁸³As you go further, there will be obstacles in these forms.

¹⁸⁶Lēkin pahlē sē hī is mukhya vighna kō ānē nahī̃ dēnā .

¹⁸⁴Therefore, from the beginning, do not let this main obstacle come.

¹⁸⁷Iskē liē sadā ēk śhabda yād rakhnā ki maĩ nimitt hū̃ .

¹⁸⁵So constantly remember one term, "I am an instrument."

¹⁸⁸Nimitt bannē sē hī nirā - kārī , nirahaṅkārī aur namrachit , niḥsaṅkalpa avasthā mē̃ rah saktē haĩ .

¹⁸⁶Only by being an instrument can you maintain a stage of being incorporeal, egoless, humble and free from waste thoughts.

¹⁸⁹Agar mainnē kiyā , maĩ-maĩ āyā tō mālūm hai kyā hōgā  ?

¹⁸⁷If there is the thought that I did this, if there is "I, I", do you know what will then happen?

¹⁹⁰Jaisē nimitt bannē sē nirākārī , nirahaṅkārī , nirsaṅkalp sthiti hōtī hai vaisē hī maĩ maĩ ānē sē magarūrī , murajhāis , māyūsī ā jāyēgī . ¹⁹¹Uskī phir result kyā hōgī  ?

¹⁸⁸Just as by being an instrument you are able to create a stage of being incorporeal, egoless, and free from waste thought, in the same way, when there is the feeling of I, there will be arrogance, the feeling of wilting and depression.

¹⁹²Ākhrīn ant mē̃ uskī result yahī hōtī hai ki chaltē-chaltē jītē huē bhī mar jātē haĩ .

¹⁸⁹What will the result of that be? ¹⁹⁰The result of that would finally be that you die even though you are alive.

¹⁹³Isliē is mukhya śhikṣhā kō hamēśhā sāth rakhnā ki maĩ nimitt hū̃ .

¹⁹¹This is why always keep this main teaching with you, "I am an instrument."

¹⁹⁴Nimitt bannē sē kōī bhī ahaṅkār utpanna nahī̃ hōgā .

¹⁹²By being an instrument, there won't be 'any arrogance.

¹⁹⁵Nahī̃ tō agar maĩ pan ā gayā tō matbhēd K|kē chakra mē̃ ā jāyēṅgē .

¹⁹³Otherwise, if there is the feeling of I you will come into the spinning of differences of opinion.

¹⁹⁶Isliē in anēk vyarth K|kē chakkarō̃ sē bachnē kē liē svadarśanacakra kō yād rakhnā .

¹⁹⁴This is why, in order to be free from this spinning, remember the discus of self-realisation.

¹⁹⁷Kyōṅki jaisē-jaisē mahārathī banē̃gē vaisē hī māyā bhī mahārathī rūp mē̃ āyēgī .

¹⁹⁵Because just as you become a maharathi, Maya will also come to you in a maharathi form.

¹⁹⁸Sākār rūp mē̃ ant tak karma karkē dikhāyā .

¹⁹⁶Baba, in the sakar form, showed you by performing actions till the very end.

¹⁹⁹Kyā karma karkē dikhāyā  ?

¹⁹⁷What actions did Ike show you?

²⁰⁰Yād hai  ?

¹⁹⁸Do you remember?

²⁰¹Kyā śhikṣhā dī|the yahī ki nirahaṅkārī aur nirmāṇchit hōkar ēk dō mē̃ prēm pyār sē chalnā hai .

¹⁹⁹What teachings were you given? ²⁰⁰To be incorporeal and humble and to relate to one another with love.

²⁰²Ēk mātāō̃ kā saṅgaṭhan banānā .

²⁰¹Create a gathering of mothers.

²⁰³Jaisē kumāriyō̃ kā training class kiyā hai vaisē hī mātāyē̃ jō madadgār ban saktī haĩ aur haĩ , unhō̃ kā madhuban mē̃ saṅgaṭhan rakhnā . ²⁰⁴Kumāriyō̃ kē sāth mātāō̃ kā saṅgaṭhan hō .

²⁰²Just as the training classes for the kumaris have been created in the same way create a gathering in Madhuban of the mothers who can become helpers and who are helpers.

²⁰⁵Saṅgaṭhan K|kē samay phir ānā hōgā . ²⁰⁶Snēh kō dēkhtē haĩ tō drama yād ā jātā hai .

²⁰³There should be a gathering of mothers along with the gathering of kumaris.

²⁰⁷Drama jab bīch mē̃ ātā hai tō silence hō jātē haĩ .

²⁰⁴Baba has to come at the time a gathering takes place.

²⁰⁸Snēh mē̃ āyē tō kyā hall|hāl hō jāyēgā .

²⁰⁵Seeing the love, you remember the drama.

²⁰⁹Nadī ban jāyēṅgē . ²¹⁰Lēkin nahī̃ , drama .

²⁰⁶When the drama comes in-between, you become silent.

²¹¹Jō karma ham karē̃gē vah phir sabhī karē̃gē , isliē silence .

²⁰⁷What would be the state if you were affected by the love? ²⁰⁸A river would be created.

²¹²Agar sabhī sāth hōtē tō jō antim karmātīt avasthā kā anubhav thā vah drama pramāṇ aur hōtā .

²⁰⁹But no, drama! ²¹⁰Whatever actions I perform, everyone else will perform the same. ²¹¹This is why you become silent.

²¹³Lēkin thā hī aisē isliē thōṛē hī sāmnē thē . ²¹⁴Sāmnē hōtē bhī jaisē sāmnē nahī̃ thē . ²¹⁵Snēh tō vatan mē̃ bhī hai aur rahēgā .

²¹²If everyone were to be together, then the experience of Baba's karmateet stage according to the drama would have been something else.

²¹⁶Avināśhī hai nā . ²¹⁷Lēkin jō sunāyā ki snēh kō drama silence mē̃ lē ātā hai .

²¹³But it was destined to be like this, and this is why there were very few in front of Baba (at the final moment).

²¹⁸Aur yahī silence , śhakti kō lāyēgī . ²¹⁹Phir vahā̃ sākār mē̃ milan hōgā .

²¹⁴Even though they were in front of Baba, it was as if they were not in front of Baba.

²²⁰Abhī avyakt rūp mē̃ miltē haĩ . ²²¹Phir sākār rūp mē̃ satyug mē̃ milē̃gē .

²¹⁵Baba has love even while he is in the subtle region and he will continue to have love. ²¹⁶It is imperishable.

²²²Vah scene tō yād ātī hai nā . ²²³Khēlē̃gē , pāṭh - śālā mē̃ āyēṅgē , milē̃gē .

²¹⁷But you heard how the drama takes your love into silence, and this silence brings power.

²²⁴Āp nūrē ratna satyug key|kī scenery vatan mē̃ dēkhtē rahtē hō .

²¹⁸We will meet again in the corporeal form there.

²²⁵Jō bāp dēkhtē haĩ vah bachchē bhī dēkhtē rahtē haĩ aur dēkhtē jāyēṅgē . ²²⁶Ab tō jvālā rūp hōnā hai .

²¹⁹We are now meeting in the avyakt form and then we will meet in the corporeal form in satyug.

²²⁷Āpkā hī jvālā rūp kā yādgār hai .

²²⁰You are able to remember that scene, are you not?

²²⁸Patā hai jvālā dēvī bhī hai vah kaun hai  ?

²²¹We will play, go to school, and meet one another.

²²⁹Yah sabhī śhaktiyō̃ kō jvālārūp dēvī bannā hai . ²³⁰Aisī jvālā prajjavalit karnī hai .

²²²You, the light of the eyes continue to see the scenes of satyug in the subtle region.

²³¹Jis jvālā mē̃ yah kaliyugī saṅsār jalkar bhasma hō jāyēgā .

²²³Whatever the Father sees, the children also see that and will continue to see it.

²³²Achchhā - ²³³Vidāī K|kē samay  :

²²⁴You now have to become the form of volcano.

²³⁴Sabhī centres K|kē avyakt sthiti mē̃ sthat huē nūrē ratnō̃ kō bāp va dādā kā avyakt yādpyār svīkār hō .

²²⁵The form of the volcano is your memorial. ²²⁶Do you know who the goddess of the volcano is?

²³⁵Sāth-sāth jō īśhārā diyā hai uskō jaldī sē jaldī jīvan mē̃ lānē kā tīvr purūṣhārth karnā hai . ²³⁶Achchhā goodnight .

²²⁷All you shaktis have to become the goddesses who are like the volcano. ²²⁸You have to ignite such a fire in which the iron-aged world burns away.

²³⁷Sabhī śhiv śhaktiyō̃ aur pāṇḍavō̃ prati bāp kā namastē .

²²⁹Achcha. ²³⁰* * * O M S H A N T I* * *