सोमवार 29 जून 1970 की अव्यक्त मुरली

⁰B r a h m a K u m a r i s B r a h m a K u m a r i s > 29-06-70 ōm śhānti avyakt bāpdādā madhuban ¹“ samarpaṇ kā viśhāl rūp ”

⁰> > Avyakt BapDada 29/06/70

²Āp sabhī apnē chārō̃ mūrt kō jāntē hō  ?

¹The unlimited form of surrender ²Do all of you know your four images?

³Āj bāpdādā harēk K|kē abhī saṅgam samay key|kī ( na ki bhaviṣhya key|kī ) hī chār mūrt ēk-ēk mē̃ dēkh rahē haĩ .

³Today, BapDada is seeing the four images of each one, of this present time (of the confluence age), not of the future time.

⁴Vah chār mūrt kaun see|sī|C hai  ?

⁴What are those four images?

⁵Apnī mūrt kō jāntē hō  ?

⁵Do you know your own images?

⁶ ( kōī-kōī nē batāyā ) yah sab jō varṇan kiyā – aisī mūrt ab banī nahī̃ hō va ban gayī hō  ?

⁶(Some replied.) ⁷The things that you all said - have you become such images or are you becoming those?

⁷Kab banē̃gē  ?

⁸When will you become those?

⁸Last sō fāsṭa jāyēṅgē , aisā sōchā hai .

⁹Or, do you think that you will gofastat thelastmoment?

⁹Lēkin last samay fāsṭa jā sakē̃gē  ?

¹⁰However, will you be able to gofastat thelastmoment?

¹⁰Jitnā bahut samay sē apnē kō saphaltā mūrt banāyēṅgē utnā hī bahut samay vahā̃ sampūrṇ rājya K|kē adhikārī banē̃gē .

¹¹The more you make yourself an image of success over a long period of time, to that extent you will claim a right to a complete kingdom over a long period of time.

¹¹Samjhō agar kōī bahut samay sē saphaltāmūrt nahī̃ bantē haĩ tō usī anusār rājya kā adhikār bhī thōṛā samay hī miltā hai . ¹²Sampūrṇ samay nahī̃ miltā .

¹²For instance, if someone is not an embodiment of success over a long period of time, then, according to that, he will claim the right to a kingdom for a short time; he does not receive it for the full time.

¹³Jō bahut samay sē sampūrṇ bannē K|kē puruṣhārth mē̃ magan rahtē haĩ vahī sampūrṇ samay rājya K|kē adhikārī bantē haĩ .

¹³Only those who are engaged in making effort to become perfect over a long period of time claim the right to a kingdom for the full time. ¹⁴What are the four images Baba is seeing?

¹⁴Chār mūrt kaun see|sī|C dēkh rahē haĩ .

¹⁵This is also an aim for becoming complete.

¹⁵Yah bhī sampūrṇ bannē kā lakṣhya hai . ¹⁶Ēk tō dēkh rahē haĩ gyān mūrt , 2 guṇ mūrt , 3 dān mūrt aur 4 sampūrṇ saphaltā mūrt .

¹⁶Firstly, Baba is seeing the image of knowledge, secondly, the image of virtues, thirdly, the image of being a donor and fourthly, the image of complete success.

¹⁷Sunāyā thā nā ki service karnā arthāt mahādānī bannā .

¹⁷You were told that to doservicemeans to be a great donor.

¹⁸Tō harēk key|kī yah chār mūrt dēkh rahē haĩ .

¹⁸So, BapDada is seeing the four images of each one.

¹⁹Chār mukh kā bhī gāyan hai nā .

¹⁹The image of four faces is remembered.

²⁰Ēk mūrt mē̃ chār mūrt kā sākṣhātkār karānā hai – sabhī kō .

²⁰You have to give everyone the vision of four images in the one image.

²¹Agar ēk mūrt bhī cum|kam hai tō vahā̃ bhī itnī kamī paṛ jātī hai .

²¹If even one image is missing here, there will accordingly be a weakness there.

²²Jaisē yahā̃ sāth mē̃ lē jānē vālā sāmān book karātē haĩ tō vahā̃ mil jātā hai . ²³Aisē hī yah bhī booking office hai . ²⁴Jitnā yahā̃ book karē̃gē utnā vahā̃ prāpti hōgī .

²²Just as you book in the luggage that you take with you when travelling, and you receive it at the other end, similarly, this too is abooking ofice.To the extent that youbookwhatever you want now, so you will accordingly attain it there.

²⁵Yahī sōchō ki chār hī mūrt banē haĩ  ?

²³Think whether you have become all four images.

²⁶Cāramukhī banē haĩ  ?

²⁴Have you become those with four images?

²⁷Jitnā yahā̃ apnī mūrt mē̃ sarv bātē̃ dhāraṇ karē̃gē utnā hī bhaviṣhya rājya tō milēgā hī lēkin dvāpar mē̃ jō āpkī jaṛ mūrtiyā̃ banē̃gī vah bhī is saṅgam key|kī mūrti pramāṇ hī banē̃gī .

²⁵The more you imbibe all of these aspects of your image here, so, accordingly, you will receive a future kingdom, and your non-living images that are to be created in the copper age will be created according to your images of the confluence age.

²⁸Samjhā .

²⁶Do you understand?

²⁹Ab sampūrṇ mūrt bannē kē liē kyā lakṣhya sāmnē rakhē̃gē  ?

²⁷So now, what aim will you keep in front of you in order to become a complete image?

³⁰Jaisē bhakti vālō̃ kō samjhātē hō nā ki chitra kō dēkhkar vah aisē kis puruṣhārth sē banē sō samjhō .

²⁸You tell those on the path of devotion to come and understand what effort the deities made that they became as they are portrayed in the images.

³¹Tō āp sampūrṇ mūrt bannē kē liē kyā lakṣhya sāmnē rakhē̃gē  ?

²⁹So, what aim will you keep in front of you in order to become a perfect image?

³²Unhōnnē kyā lakṣhya rakh .

³⁰What aim did they keep?

³³Sākār mē̃ sampūrṇ lakṣhya tō ēk hī hai nā .

³¹In the corporeal form, there is just the one aim of perfection.

³⁴Usnē karmātīt bannē kē liē kyā lakṣhya rakhā  ?

³²What aim did Baba keep in order to become karmateet?

³⁵Kin bātō̃ mē̃ sampūrṇ banē  ?

³³In which aspects did he become perfect?

³⁶Sampūrṇ śhabda kitnā viśhāltā sē dhāraṇ kiyā – yah mālūm hai  ? ³⁷Śhabda tō ēk hī hai sampūrṇ . ³⁸Lēkin kitnā viśhāl rūp sē dhāraṇ kar aisē banē .

³⁴Do you know how much he adopted an unlimited vision of the word ‘perfect’? ‘Perfect’ is just one word, but he imbibed it to such an unlimited extent that he became as he is.

³⁹Sarv samarpaṇ K|kē lakṣhya sē hī sampūrṇ banē .

³⁵By having the aim of total surrender he became perfect.

⁴⁰Jitnā samarpaṇ utnā sampūrṇ .

³⁶So he became perfect to the extent that he surrendered.

⁴¹Lēkin samarpaṇ kā bhī viśhāl rūp kyā hai  ?

³⁷However, what is the unlimited form of surrender?

⁴²Jitnā viśhāl rūp sē iskō dhāraṇ karē̃gē utnā hī viśhāl buddhi bhī bantē aur viśhva K|kē adhikārī bhī bantē .

³⁸The more you imbibe this in an unlimited way, to that extent you will make your intellect unlimited and become one with a right to the world.

⁴³Vah viśhāltā kyā thī  ?

³⁹What was that unlimited surrender?

⁴⁴Ismē̃ bhī chār bātē̃ haĩ .

⁴⁰There are four aspects in that too.

⁴⁵Ēk tō apnā her|har saṅkalp samarpaṇ , dūsrā her|har sēkaṇḍ samarpaṇ arthāt samay samarpaṇ , tīsrā karma bhī samarpaṇ aur chauthā sambandh aur sampatti jō hai vah bhī samarpaṇ . ⁴⁶Sarv sambandh kā bhī samarpaṇ chāhiē .

⁴¹Firstly, your every thought should be surrendered. ⁴²Secondly, everysecondshould be surrendered, that is, your time should be surrendered. ⁴³Thirdly, your actions should be surrendered, and fourthly, your relationships and wealth should also be surrendered.

⁴⁷Us sambandh mē̃ laukik sambandh tō ā hī jātā hai .

⁴⁴There also has to be the surrender of all relationships.

⁴⁸Lēkin yah jō ātmā aur śharīr kā sambandh hai uskā bhī samarpaṇ .

⁴⁵Lokik relations are of course included in that anyway.

⁴⁹Itnē tak sambandh kō samarpaṇ kiyā hai  ? ⁵⁰Vināśhī sampati tō kōī baṛī bāt nahī̃ hai .

⁴⁶However, the relationship between the body and the soul should also be surrendered.

⁵¹Lēkin jō avināśhī sampatti sukh , śhānti , pavitratā , prēm , ānand key|kī prāpti hōtī hai janmasiddh adhikār K|kē nātē , uskō bhī aur ātmāō̃ key|kī sēvā mē̃ samarpaṇ kar diyā .

⁴⁷Have you surrendered to this extent? ⁴⁸Perishable wealth is not a big thing, but imperishable wealth, the attainment of happiness, peace, purity, love and bliss as a birthright, was surrendered in the service of other souls.

⁵²Bachchō̃ key|kī śhānti mē̃ svayã key|kī śhānti samajhī .

⁴⁹He felt that peace for himself lay in the peace of the children.

⁵³Tō ātmāō̃ kō śhānti dēnē mē̃ hī apnī śhānti samajhē̃ .

⁵⁰So in giving peace to other souls he considered it to be peace for him.

⁵⁴Yah hai laukik sampatti aur sāth-sāth īśhvarīy sampatti kō bhī samarpaṇ karkē apnī sākṣhī sthiti mē̃ rahnā .

⁵¹This is what it means to surrender your worldly wealth together with your Godly wealth while staying in the stage of a detached observer.

⁵⁵Tō samarpaṇ śhabda kā itnā baṛā viśhāl rahasya hai . ⁵⁶Samjhā .

⁵²So there is such a vast, unlimited significance in the word, ‘surrender’.

⁵⁷Aisē viśhāl rūp sē dhāraṇ karnē vālē hī sampūrṇ mūrt aur saphaltā mūrt banē̃gē .

⁵³Do you understand? ⁵⁴Those who imbibe it to such an unlimited extent become images of success and images of perfection.

⁵⁸Tō samarpaṇ śhabda kōī sādhāraṇ arth|earth sē na samajhnā .

⁵⁵So, do not see the word ‘surrender’ with the ordinary meaning.

⁵⁹Laukik kā samarpaṇ karnā sahaj hai lēkin jō īśhvarīy prāpti hōtī hai vah bhī samarpaṇ karnā arthāt mahādānī bannā aur aurō̃ kā śhubh chintak bannā , yah nambaravār yathāyōgya yathāśhakti hōtā hai .

⁵⁶It is easy to surrender worldly things, but to surrender Godly attainments means to be a great donor, and to have pure thoughts for others happens numberwise according to one's capacity and worthiness.

⁶⁰Itnē tak samarpaṇ bannē vālē kō sampūrṇ samarpaṇ kahā jātā hai .

⁵⁷Those who surrender everything to this extent are said to be those who are totally surrendered.

⁶¹Aisē sampūrṇ-mūrta samarpaṇ-mūrta banē hō  ?

⁵⁸Have you become such images of perfection, such images of surrender?

⁶²Apnāpan bilkul samā jāē .

⁵⁹All consciousness of “I” should be totally merged.

⁶³Jab kōī chīz kismē̃ samā jātī hai tō phir samān hō jātī hai .

⁶⁰When something is merged in something else, it becomes the same.

⁶⁴Samānā arthāt samān hō jānā .

⁶¹To merge means to become the same.

⁶⁵Tō apanā-pan jitnā hī samāyēṅgē utnā hī samānatāmūrta banē̃gē .

⁶²So, the more you merge the consciousness of “I”, the more you will become an image of equality.

⁶⁶Āp lōg jab anya ātmāō̃ key|kī sēvā kartē hō tō kyā lakṣhya rakh kartē hō  ?

⁶³When you serve innumerable souls, what is the aim you keep? ⁶⁴(To make them similar to ourselves.)

⁶⁷ ( āp samān banānē kā ) āp samān bhī nahī̃ lēkin bāp samān banānā hai .

⁶⁵You do not just have to make others equal to yourselves, but equal to the Father.

⁶⁸Āp samān banāyēṅgē tō jō āp mē̃ kamī hōgī vah unmē̃ bhī ā jāēgī .

⁶⁶If you make them equal to yourselves, the weaknesses you have will also become their weaknesses.

⁶⁹Isliē agar sampūrṇ bannā hai tō āp samān bhī nahī̃ lēkin bāp samān banānā hai . ⁷⁰Jaisē bāp apnē sē bhī uñc banātē haĩ nā .

⁶⁷Therefore, if you wish to become perfect, you must not make others just equal to yourselves, but equal to the Father.

⁷¹Bāp samān banāyēṅgē tō follow fādar hō jāyēgā . ⁷²Jaisē bāp nē apnē sē ū̃chā banāyā vaisē apnē sē bhī ū̃chā bāp samān banāyēṅgē tō gōyā follow fādar kiyā . ⁷³Tō ab āp samān bhī nahī̃ lēkin bāp samān banānā hai .

⁶⁸Just as Baba makes you more elevated than Himself, in the same way, if you make others more elevated than yourselves it means you havefollowed the Father.So, you must not just make others equal to yourselves, but equal to the Father.

⁷⁴Agar āpnē lakṣhya hī āp samān banānē kā rakhā tō unhō̃ mē̃ tō bahut kamī rah jāyēgī . ⁷⁵Kyōṅki lakṣhya hī āpnē itnā rakhā .

⁶⁹If you have just kept the aim of making others equal to yourselves they will have many weaknesses remaining because the aim you kept was just to that extent.

⁷⁶Isliē lakṣhya sadaiv sampūrṇtā kā rakhnā hai .

⁷⁰This is why you must always keep the aim of perfection.

⁷⁷Jō sampūrṇ-mūrta pratyakṣha prakhyāt hō chukē haĩ uskā lakṣhya nahī̃ nahī̃ rakhnā hai .

⁷¹You have to keep the aim of the perfect image that has been revealed.

⁷⁸Jō ab gupta haĩ , pratyakṣhatā mē̃ nahī̃ āyē haĩ unkā bhī lakṣhya nahī̃ rakh saktē .

⁷²You cannot keep an aim of that which is still incognito, which is still not revealed.

⁷⁹Kyōṅki jaisī aim|M|am vaisā object hōtā hai . ⁸⁰Tō aim|M|am kō śhrēṣhṭh rakhē̃gē tāki prāpti bhī śhrēṣhṭh hōgī .

⁷³As youraim,so yourobjective.Therefore, if you keep an elevatedaimyou will have elevated attainment.

⁸¹Ab tīsrī ā̃kh siv ūpar niśhānē par ēk ṭik laṭakī huī hōnī chāhiē .

⁷⁴Now, your third eye should always be focussed on the target in a very stable way.

⁸²Jaisē kōī magna avasthā mē̃ hōtā hai tō unkē nayan ēk ṭik hō jātē haĩ nā .

⁷⁵When people have a stage where they are totally lost in love their eyes become very still.

⁸³Vaisē yah tīsrā nētra , divyabuddhi kā yah nētra bhī sadaiv ēk ṭik , ēk ras rahē .

⁷⁶In the same way, this third eye, the eye of the divine intellect should be stable and constant.

⁸⁴Ēk ṭik arthāt ēk mē̃ hī ṭikā huā , magn-rūp dēkhnē mē̃ āyē .

⁷⁷To be stable means to be focussed on One. ⁷⁸Their stage should be visible as being lost in love.

⁸⁵Tīsrē nētra kā sākṣhātkār kaisē hōgā  ?

⁷⁹How will others have a vision of the third eye?

⁸⁶Mastak sē . ⁸⁷Mastak mē̃ khalak , nayanō̃ mē̃ phalak dēkhnē mē̃ āēgī .

⁸⁰Through the forehead; a sparkle on the forehead and intoxication in the eyes will be visible.

⁸⁸Issē bhī patā paṛēgā ki inkā tīsrā nētra magna hai yā yuddhasthal mē̃ hai . ⁸⁹Jab ā̃kh thōṛī ṭhīk nahī̃ hōtī hai tō palak ghaṛī-ghaṛī nīchē ūpar hōtī rahtī hai .

⁸¹Through this, you will be able to tell whether someone's third eye is lost in love or whether he is on a battlefield. ⁸²When your eyes are not well, the eyelids constantly blink.

⁹⁰Yah bhī tīsrā nētra agar yathārth rīti sē ṭhīk hōgā arthāt divya buddhi yathārth rīti sē svachchha hōgī tō ēk ṭik hōgā .

⁸³If that third eye is functioning accurately, that is, if the divine intellect is clean in an accurate way, it will be stable.

⁹¹Ā̃kh mē̃ kōī kichṛā ādi paṛ jātā hai tō kyā hōtā hai  ?

⁸⁴What happens when dust gets in your eyes?

⁹²Palkē̃ hilnē lagtī haĩ .

⁸⁵The eyelids start to blink.

⁹³Kīcaṛē key|kī niśhānī hai hilnā .

⁸⁶The sign of dust is fluctuation.

⁹⁴Yathārth tandurustī key|kī niśhānī hai sthir hō jānā .

⁸⁷The sign of perfect health is stability.

⁹⁵Vaisē yah tīsrā nētra sadaiv ēk ṭik hō .

⁸⁸In the same way, this third eye should always remain stable.

⁹⁶Yah sākṣhātkār āp K|kē mastak sē hōgā . ⁹⁷Nayanō̃ sē hōgā tō check karō hamārā tīsrā nētra jaldī-jaldī band hōtā hai aur khultā hai va sadaiv khulā hī rahtā hai .

⁸⁹People will have visions from your forehead and your eyes, and so check: Does my third eye open and close very quickly or does it remain constantly open?

⁹⁸Kōī bhī yād mē̃ mast hō jātē haĩ tō bhī āṅkhē̃ ēk ṭik hō jātī hai , tō yahā̃ bhī sampūrṇ sthiti mē̃ vahī ṭik sakēgā jō ēk hī yād mē̃ magna hōgā .

⁹⁰When people are lost in remembrance of someone their eyes become still. ⁹¹In the same way, only those who are lost in remembrance of One will be able to stabilise themselves in the stage of perfection.

⁹⁹Nahī̃ tō nayanō̃ K|kē māphik band hōtē khultē rahē̃gē .

⁹²Otherwise, like the eyes, it (the third eye) will continue to open and shut.

¹⁰⁰Ēkaṭik nahī̃ hō sakē̃gē .

⁹³It will not be able to remain still.

¹⁰¹Agar kōī kichṛā hō tō jaldī nikālō .

⁹⁴If there is some dust, quickly remove it.

¹⁰²Nahī̃ tō hansī kī bāt sunāē̃ .

⁹⁵Baba will tell you an amusing situation.

¹⁰³Samjhō āpkā kōī sākṣhātkār kartā hai aur āpkī mūrt nīchē ūpar hōtī rahēgī tō kyā sākṣhātkār karē̃gē  ?

⁹⁶For instance, if people are having a vision of you and your image keeps fluctuating, what vision would they have?

¹⁰⁴Jaisē phōṭō nikālnē K|kē samay hilnā band karātē haĩ na .

⁹⁷When someone'sphotois about to be taken, the photographer asks him to stop moving.

¹⁰⁵Agar hilā tō photo ḵẖarāb .

⁹⁸If he moves, thephotographwould be spoilt.

¹⁰⁶Vaisē hī āpkī avasthā hiltī rahēgī tō kyā sākṣhātkār hōgā  ?

⁹⁹In the same way, what vision would others have if your stage keeps fluctuating?

¹⁰⁷Jaisē phōṭō nikāltē samay apnē kō kitnā sthir kartē hō vaisē hī sadaiv samjhō ki hamārē bhakta her|har samay hamārā sākṣhātkār kar rahē haĩ .

¹⁰⁰Just as you make yourself very stable at the time of beingphotographed,in the same way, always think that your devotees are having a vision of you at every moment.

¹⁰⁸Tō sākṣhātkār mūrt arthāt sthiramūrta hōṅgē .

¹⁰¹Then you will become an image that grants visions, that is, an image of stability.

¹⁰⁹Nahī̃ tō bhaktō̃ kō sākṣhātkār spaṣhṭ nahī̃ hōgā .

¹⁰²Otherwise, devotees will not have a clear vision.

¹¹⁰Spaṣhṭ sākṣhātkār karānē kē liē sthirabuddhi , ēkaṭik sthiti āvaśhyak hai . ¹¹¹Samjhā .

¹⁰³In order to grant a clear vision, a stable intellect and a constant stage are essential.

¹¹²Abhī sē hī bhakta lōg ēk-ēk kā sākṣhātkār karē̃gē .

¹⁰⁴Do you understand? ¹⁰⁵Devotees will have visions of each of you at this time.

¹¹³Vah bīj arthāt saṅskār un bhaktō̃ key|kī ātmā mē̃ bharēgā .

¹⁰⁶The souls of those devotees will be filled with the seed, that is, with those sanskars.

¹¹⁴Phir us saṅskār sē merge hōṅgē aur phir dvāpar mē̃ vahī saṅskār emerge hōgā .

¹⁰⁷Then, those sanskars will bemergedand will thenemergein the copper age.

¹¹⁵Jaisē āp samjhātē hō nā ki dharm-sthāpak yahā̃ sē sandēśh lēkar , bharkar jāyēṅgē vahī phir emerge hōgā . ¹¹⁶Vaisē āp sabhī K|kē apnē-apnē bhakta aur prajā saṅskār lē jāēgī . ¹¹⁷Phir usī pramāṇ emerge hōtē haĩ .

¹⁰⁸Just as you explain that the founders of religion take a message and sanskars from here which thenemergefrom them later, in the same way, your subjects and your devotees will carry their sanskars, and they will thenemergeaccordingly.

¹¹⁸Agar bhaktō̃ K|kē sāmnē spaṣhṭ mūrt hī nahī̃ dikhāyēṅgē tō unmē̃ vah saṅskār kaisē bharē̃gē  ?

¹⁰⁹If the devotees are not shown a clear image, how can you fill them with those sanskars?

¹¹⁹Yah bhī kartavya karnā hai .

¹¹⁰You also have to carry out this task.

¹²⁰Sirph prajā nahī̃ banānī hai , sāth-sāth bhaktō̃ mē̃ bhī vah saṅskār bharnā hai .

¹¹¹You must not just create subjects, but, together with that, you also have to fill the devotees with those sanskars.

¹²¹Kitnī prajā banī hai , kitnē bhakta banē haĩ yah bhī mālūm paṛēgā .

¹¹²How many subjects you have created and how many have become devotees will also be known.

¹²²Bhaktō̃ key|kī mālā aur prajā key|kī mālā dōnō̃ pratyakṣha hōṅgē .

¹¹³The rosaries of devotees and subjects will both be revealed.

¹²³Harēk kō apnī dōnō̃ mālāō̃ kā sākṣhātkār hōgā .

¹¹⁴Each of you will have a vision of both your rosaries.

¹²⁴Apnā bhī sākṣhātkār hōgā ki maĩ kahā̃ mālā mē̃ pirōyā huā hū̃ .

¹¹⁵You will have a vision of yourself as to where you are threaded in the rosary.

¹²⁵Yah bhī ēk gupta rahasya hai ki kinhō̃ K|kē bhakta jyādā hōtē , kinhō̃ key|kī prajā jāstī bantī .

¹¹⁶The significance of some having more subjects and some having more devotees is still incognito.

¹²⁶Jaisē kōī key|kī rājdhānī baṛī hōtē bhī sampatti cum|kam hōtī , kōī key|kī rājdhānī cum|kam hōtī parantu sampatti jyādā hōtī hai .

¹¹⁷In the same way, some have less prosperity even though they have a big kingdom, whereas others have a smaller kingdom but greater prosperity.

¹²⁷Yah bhī gupta rahasya hai . ¹²⁸Jō kabhī khōlē̃gē .

¹¹⁸This is also an incognito secret which will be revealed at some point.

¹²⁹Abhī tō lakṣhya rakhō – prajā banānē kā .

¹¹⁹At present, keep the aim of creating subjects.

¹³⁰Bhakta tō last mē̃ minute motor K|kē samān banē̃gē .

¹²⁰Devotees will be created like a'motor-a-minute'at the last moment.

¹³¹Yahā̃ bhī bhakta vandanā karē̃gē .

¹²¹The devotees will pray to you here at this time.

¹³²Pūjā nahī̃ .

¹²²They will not worship you.

¹³³Gāyan karē̃gē , pūjā vahī vahā̃ karē̃gē .

¹²³They will sing your praise and they will then worship you there.

¹³⁴Yah sab bād mē̃ mālūm paṛēgā .

¹²⁴You will know all this later. ¹²⁵Achcha.

¹³⁵Achchhā  !

¹²⁶* * * O M S H A N T I * * *