सोमवार 1 फ़रवरी 1971 की अव्यक्त मुरली

⁰> ¹01-02-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 02/08/09Madhuban Avyakt BapDada Om Shanti 01/02/71

²Tāj , tilak aur takht naśhīn bannē key|kī vidhi ³Bā padādā sabhī bachchō̃ kō dēkhaharṣitahō rahē haĩ , kyōṅki harēk kō number-vār tāj va takht-naśhīn dēkh rahē haĩ .

¹The method to receive the crown and tilak and to be seated on the heart-throne. ²BapDada is happy to see all the children, because He is seeing each one wearing a crown and seated on a throne numberwise.

⁴Āp apnē kō tāj va takht naśhīn dēkh rahē hō  ?

³Do you see yourself as one who is wearing a crown and seated on a throne?

⁵Kitnē prakār K|kē tāj haĩ aur kitnē prakār K|kē takht haĩ  ?

⁴How many types of crown do you have, and how many types of throne do you have?

⁶Āpkō kitnē tāj haĩ  ?

⁵How many crowns do you have?

⁷ ( 21 janmō̃ K|kē 21 tāj ) abhī kōī tāj hai ki sirph 21 tāj hī dikhāī dētē haĩ  ?

⁶(21 crowns for 21 births.) ⁷Do you have any crowns at the present time, or can you only see the 21 crowns?

⁸Abhī kā tāj hī anēk tāj dhāraṇ karātā hai .

⁸The crown of the present time enables you to claim many other crowns.

⁹Tō ab apnē kō tājdhārī dēkhtē hō .

⁹So, do you see yourself wearing a crown now?

¹⁰Kitnē tāj dhāraṇ kiyē haĩ  ?

¹⁰How many crowns have you worn? ¹¹Countless!

¹¹ ( anginat ) pāṇḍav sēnā kō kitnē tāj haĩ  ?

¹²How many crowns does the Pandava Army have? ¹³(Two.)

¹² ( dō ) śhaktiyō̃ kō anēk aur pāṇḍavō̃ kō dō  ?

¹⁴Is it right that the Shaktis have many crowns and the Pandavas have two?

¹³Agar abhī tāj dhāraṇ nahī̃ karē̃gē tō bhaviṣhya K|kē tāj bhī kaisē milē̃gē  !

¹⁵If you are not wearing a crown at the present time, how would you claim a crown in the future?

¹⁴Is samay sabhī bachchō̃ kō tāj va takht naśhīn banātē haĩ .

¹⁶BapDada is making all the children wear a crown and is seating them on a throne at this time.

¹⁵Takhtnaśhīn agar haĩ tō tājdhārī bhī hōṅgē .

¹⁷If you are seated on a throne, you would also be wearing a crown.

¹⁶Takht kitnē prakār K|kē haĩ  ?

¹⁸How many thrones are there?

¹⁷Abhī dil K|kē takht naśhīn aur akāl takhtnaśhīn tō hō hī .

¹⁹At the present time, you are seated on the heart-throne and the immortal throne anyway.

¹⁸Jaisē akāltakht naśhīn hō tō purity key|kī light kā tāj bhī abhī hī dhāraṇ kartē hō aur dil K|kē takht naśhīn hōnē sē , sēvādhārī bannē sē zimmēvārī kā tāz dhāraṇ kartē hō .

²⁰By being seated on the immortal throne, you also wear the crown of thelight of purity at the present time, and, by being seated on the heart-throne, that is, by being a server, you also wear the crown of responsibility.

¹⁹Tō ab harēk apnē kō dēkhē ki dōnō̃ hī takht naśhīn aur dōnō̃ hī tājdhārī kitnā samay rahtē haĩ  ?

²¹So, now, each of you should check yourself to see for how long you wear both crowns and are seated on both thrones.

²⁰Tāj aur takht milā tō sabkō hai lēkin kōī kitnā samay tāj va takht naśhīn bantē haĩ - - yah harēk kā apnā purūṣhārth hai .

²²All of you have received the crown and the throne, but for how long you wear the crown or are seated on the throne is dependent on your own individual effort.

²¹Kaiyō̃ kō sthūl tāj bhī dhāraṇ karnē kā anubhav kam hōtā hai tō bār-bār utār dētē haĩ .

²³Some have very little experience of wearing a physical crown, so they take it off again and again.

²²Lēkin yah tāj aur takht tō aisā saral-sahaj hai jō her|har samay tāj va takhtadhārī ban saktē hō .

²⁴However, this throne and crown are so simple and easy that you can wear the crown and be seated on the throne at every moment.

²³Jab kōī takhtnaśhīn hōtā hai tō takht par upasthit hōnē sē rājakārōbārī uskē order sē chaltē haĩ .

²⁵When someone is seated on a throne, the workers in the court work according to hisorders.

²⁴Agar takht chhōṛtē haĩ tō vahī kārōbārī uskē order mē̃ nahī̃ chalē̃gē .

²⁶If he leaves the throne, those same workers will not work under hisorders.

²⁵Tō aisē āp jab tāj va takht chhōṛ dētē hō tō yah karmēndriyā̃ āpkā hī order nahī̃ suntī haĩ .

²⁷So, in the same way, when you take off the crown or get off the throne, your physical organs do not listen to yourorders.

²⁶Jab takhtnaśhīn hōtē hō tō yahī karmēndriyā̃ jī-hajūr kartī haĩ .

²⁸When you are seated on the throne, those same physical organs say, “Yes, my lord”.

²⁷Isliē sadaiv yahī dhyān rakhō ki yah tāj va takht kabhī chhūṭē nahī̃ .

²⁹Therefore, always pay attention to never letting go of the crown or the throne.

²⁸Apnā tāj va takht naśhīn kā sampūrṇ chitra sadaiv yād rakhō .

³⁰Constantly remember the perfect image of your wearing the crown and seated on the throne.

²⁹Unkō yād rakhnē sē anēk chitra jō ban jātē haĩ vah nahī̃ banē̃gē .

³¹By your remembering them, none of the many, different images that would have been created, will be created.

³⁰Ēk din K|kē andar hī harēk K|kē bhinn-bhinn rūp badalnē K|kē chitra dikhāī dētē haĩ .

³²In one day, one can see pictures of the many changing forms of each one. ³³So keep a picture of your perfect form in front of you.

³¹Tō apnā ēk sampūrṇ chitra sāmnē rakhō . ³²Tāj va takht-naśhīn bannē sē niśhānā aur naśhā svataḥ hī rahēgā .

³⁴By wearing a crown and being seated on the throne, you will automatically have intoxication and also have the target in front of you.

³³Kyōṅki tāj va takht hai hī naśhā aur niśhānē key|kī yād dilānē vālā .

³⁵The crown and the throne remind you of the intoxication and the target.

³⁴Tō apnā tāj va takht kabhī bhī nahī̃ chhōṛnā .

³⁶So never let go of your crown or throne.

³⁵Jitnā-jitnā ab tāj va takht dhāraṇ karnē K|kē anubhavī vā abhyāsī banē̃gē utnā hī vahā̃ bhī itnā samay tāj va takht dhāraṇ karē̃gē .

³⁷The more experienced and practised you become in wearing the crown and being seated on the throne here, the longer you will be able to wear a crown and be seated on a throne there.

³⁶Agar abhī alp samay tāj va takht naśhīn bantē hō tō vahā̃ bhī bahut thōṛā samay tāj va takht prāpt kar sakē̃gē .

³⁸If you wear the crown or sit on the throne for a temporary period, the crown and throne you receive there will be for a very short time.

³⁷Abhī kā abhyās harēk kō apnā bhaviṣhya sākṣhātkār karā rahā hai .

³⁹The practice of the present time is giving each of you a vision of your future.

³⁸Abhī bhī sirph dūsrō̃ kō tāj va takhtnaśhīn dēkhtē huē khuśh hōtē rahē̃gē tō vahā̃ bhī dēkhtē rahnā paṛēgā .

⁴⁰If, even now, you simply become happy on seeing others wearing the crown and being seated on the throne, you will simply have to observe it there too.

³⁹Isliē sadākāl kē liē tāj va takht naśhīn banō .

⁴¹Therefore, wear the crown and sit on the throne all the time.

⁴⁰Aisā tāj va takht phir kab milēgā  ?

⁴²Will you receive such a crown or throne again?

⁴¹Abhī hī milēgā .

⁴³You can only receive it now.

⁴²Kalp kē bād bhī abhī hī milēgā .

⁴⁴Even after a cycle, you will only receive it at this time.

⁴³Abhī nahī̃ tō kabhī nahī̃ .

⁴⁵If not now, then never!

⁴⁴Ghar baiṭhē kōī tāj va takht dēnē āyē tō kyā karē̃gē  ? ⁴⁵Bāp bhī abhī ātmāō̃ K|kē ghar mē̃ mēhmān ban āyē haĩ nā .

⁴⁶What would you do if, while you are sitting at home, someone comes to give you a crown or a throne? ⁴⁷Baba has come as the Guest to the home of souls.

⁴⁶Ghar baiṭhē tāj va takht key|kī saugāt dēnē āyē haĩ .

⁴⁸He has come to give you the gifts of a crown and a throne while you are sitting at home.

⁴⁷Tāj va takht kō chhōṛ kahā̃ chalē jātē hō , mālūm hai  ?

⁴⁹Where do you go when you leave aside the crown and the throne? ⁵⁰Do you know?

⁴⁸Māyā kā kōī nivās-sthān hai  ?

⁵¹Does Maya have any place of residence?

⁴⁹Āp bhī sarvavyāpī kahtē hō vā āp lōgō̃ K|kē sivāy aur sabhī jagah hai  ?

⁵²Do all of you also say that she is omnipresent, or, is it that she exists everywhere other than where you are?

⁵⁰Āpnē 63 janmō̃ mē̃ kitnī bār māyā kō ṭhikānā diyā hōgā  !

⁵³How many times in 63 births would you have given a place to Maya?

⁵¹Uskā pariṇām bhī kitnī bār dēkhā hōgā .

⁵⁴You have probably seen the result of that many times too.

⁵²Jō bahut bār K|kē anubhavī phir bhī vah bāt karē̃ tō kyā kahē̃gē  ?

⁵⁵What would you say if someone repeats doing the same thing, even after having had the experience of it many times?

⁵³Jaisē dikhātē haĩ nā tāj vā takht chhōṛ jaṅgal mē̃ chalē jātē haĩ tō yahā̃ bhī kāṇṭō̃ K|kē jaṅgal mē̃ chalē jātē hō .

⁵⁶It is shown that some put aside their crown and their throne and go away into ajungle. ⁵⁷So, here, too, you go into the jungle of thorns.

⁵⁴Kahā̃ takht , kahā̃ kāṭō̃ kā jaṅgal .

⁵⁸There is so much difference between a throne and ajungle of thorns.

⁵⁵Kyā pasand hai  ?

⁵⁹Which do you prefer?

⁵⁶Jaisē kōī bhakta vā śhrr̥iṅgār karnē vālē niyam pramāṇ nahā - dhōkar apnē mastak par tilakazarūralagātē haĩ .

⁶⁰According to their discipline, devotees or those who decorate the idols apply a tilak on their forehead after first bathing or washing.

⁵⁷Śhrr̥iṅgār K|kē kāraṇ , bhakti K|kē kāraṇ aur suhāg K|kē kāraṇ bhī tilak lagātē haĩ .

⁶¹A tilak is applied as a decoration or as part of worship or as a sign of being married.

⁵⁸Tō aisē hī amr̥itvēlē tum apnē kō gyān-snān karātē hō , apnē kō gyān sē sajātē hō . ⁵⁹Tō amr̥itvēlē vaisē yah smr̥iti kā tilak dēnā chāhiē .

⁶²So, in the same way, at amrit vela, you bathe yourself in knowledge and decorate yourself with knowledge, and so you should also give yourself the tilak of this consciousness.

⁶⁰Lēkin amr̥itvēlē yah smr̥iti kā tilak dēnā bhūl jātē hō .

⁶³However, at amrit vela, you forget to give yourself this tilak of consciousness.

⁶¹Agar kōī tilak dētē bhī haĩ tō phir miṭā bhī lētē haĩ .

⁶⁴If someone puts a tilak on you, you wipe it off.

⁶²Jaisē kaiyō̃ key|kī ādat hōtī hai - - bār-bār mastak kō hāth lagākar tilak miṭā dētē haĩ .

⁶⁵Many have the habit of rubbing their forehead and wiping off the tilak.

⁶³Abhī-abhī tilak dēgē , abhī-abhī miṭā dēgē . ⁶⁴Aisē hī yah bhī bāt hai .

⁶⁶One moment a tilak would be applied and the next moment they would rub it off.

⁶⁵Kōī kō tilak dēnā bhūl jātā hai , kōī dētē haĩ phir miṭā dētē haĩ .

⁶⁷It is the same here. ⁶⁸Some forget to put on a tilak, and others put it on and then rub it off.

⁶⁶Tō lagānā aur miṭānā - - dōnō̃ hī kām chaltē haĩ .

⁶⁹They do both the tasks of applying it and then rubbing it off.

⁶⁷Tō amr̥itvēlē kā yah smr̥iti kā diyā huā tilak sadaiv kāyam rakhtē rahō tō suhāg , śhrr̥iṅgār aur yōgīpan key|kī niśhānī sadaiv āpkē mastak sē dikhāī dēgī .

⁷⁰So, constantly keep with you at all times the tilak of the consciousness given at amrit vela, and then the sign of being married, the decoration and of being a yogi will constantly be visible on your forehead.

⁶⁸Jaisē bhaktō̃ kā tilak dēkhkar K|kē samajhtē haĩ - yah bhakta hai .

⁷¹When people see a tilak on the forehead of devotees they can tell that they are devotees.

⁶⁹Is prakār āpkī smr̥iti kā tilak itnā spaṣhṭ sabhī kō dikhāī dēgā jō jhaṭ mahsūs karē̃gē ki yah ‘ yōgī tū ātmā ’ hai .

⁷²In the same way, the tilak of your consciousness will be so clearly visible to everyone that they will instantly realise that you are yogi souls.

⁷⁰Tō tilak , tāj aur takht sabhī kāyam rakhō .

⁷³So, always keep the tilak, the crown and the throne with you.

⁷¹Tilak kō miṭāō nahī̃ .

⁷⁴Do not rub off the tilak.

⁷²Apnē kō master sarvśhaktivān kahlātē hō , tō master sarvśhaktivān kō tāj va takht dhāraṇ karnā bhī nahī̃ ātā hai kyā  !

⁷⁵You call yourselvesmaster almighty authorities, and so do those who are master almighty authorities not know how to wear a crown or sit on a throne?

⁷³Sadaiv sirph dō bātē̃ karma kartē huē yād rakhō . ⁷⁴Phir aisī practice hō jāyēgī jō kiskē man mē̃ āyē huē saṅkalp kō aisē catch karē̃gē jaisē mukh sē key|kī huī bāt saral rīti sē catch kar saktē hō .

⁷⁶Always remember just two things while performing actions, and you will develop thepractice of catching the thoughts of someone else's mind. ⁷⁷Just as you can easilycatch something spoken through the lips so, you will easily be able to catch the thoughts of the mind.

⁷⁵Vaisē man K|kē saṅkalp kō sahaj hī catch karē̃gē . ⁷⁶Lēkin yah tab hōgā jab samāntā K|kē nazdīk āyēṅgē .

⁷⁸However, this will only be possible when you come close to being the same as the Father.

⁷⁷Ēk-dō K|kē svabhāv mē̃ bhī agar kōī key|kī samāntā hōtī hai tō unkē bhāv kō sahaj samajh saktē haĩ .

⁷⁹When two people are similar in their nature, they are easily able to catch the feelings of one another.

⁷⁸Tō yah bhī bāp key|kī samāntā K|kē samīp jānē sē man K|kē saṅkalp aisē catch kar sakē̃gē jaisē mukh dvārā vāṇī . ⁷⁹Iskē liē sirph apnē saṅkalpō̃ key|kī miksacarṭā nahī̃ hōnī chāhiē .

⁸⁰So, here, too, by coming close to being the same as the Father, you will be able tocatch the thoughts of someone's mind, as though they are words spoken through the lips.

⁸⁰Saṅkalpō̃ kē ūpar controlling power hōnī zarūrī hai .

⁸¹However, your own thoughts should not bemixed in that.

⁸¹Jaisē bāhar key|kī kārōbār control karnē key|kī controlling power kismē̃ kitnī hōtī hai , kismē̃ kitnī hōtī hai . ⁸²Aisē hī yah man K|kē saṅkalpō̃ key|kī kārōbār kō control karnē key|kī controlling power number-vār hai .

⁸²It is essential to have controlling power over your own thoughts. ⁸³Just as people have different levels ofcontrolling power over external things, in the same way, it is numberwise in being able tocontrol the activity of the thoughts of the mind.

⁸³Tō vah dō bātē̃ kaunsī haĩ  ?

⁸⁴There are two aspects to this; what are they?

⁸⁴Ēk tō sadaiv yah smr̥iti mē̃ rakhō ki maĩ her|har samay , her|har second , her|har karma kartē huē stage par hū̃ .

⁸⁵Firstly, while performing every action at everysecond, constantly keep in your consciousness that you are on astage.

⁸⁵Her|har karma par attention rahnē sē sampūrṇ stage K|kē nazdīk ātē jāyēṅgē .

⁸⁶By paying attention to your every action, you will continue to come closer to your perfectstage.

⁸⁶Dūsrī bāt - - sadaiv apnē vartamān aur bhaviṣhya K|kē status kō smr̥iti mē̃ rakhō .

⁸⁷Secondly, always keep in your consciousness your status of the present and the future.

⁸⁷Tō ēk stage , dūsrā status - yah dōnō̃ bātē̃ sadaiv smr̥iti mē̃ rakhnē sē kōī bhī aisā kārya nahī̃ hōgā jō status K|kē virūddh hō .

⁸⁸So, one is thestage and the other is the status. ⁸⁹By constantly having both these things in your consciousness, you will never perform any action that is wrong and not according to your status.

⁸⁸Aur , sāth-sāth stage par apnē kō samajhnē sē sadaiv ūñch karttavyō̃ kō karnē key|kī prērṇā milēgī .

⁹⁰Together with that, while considering yourself to be onstage, you will receive inspirations to perform elevated actions.

⁸⁹Yah dō bātē̃ sadaiv smr̥iti mē̃ rakhtē chalō .

⁹¹Constantly continue to keep both these aspects in your consciousness.

⁹⁰Achchhā .

⁹²Achcha.

⁹¹Āp lōg dūr sē āyē hō vā bāpdādā dūr sē āyē haĩ  ?

⁹³Have you come from far away or has BapDada come from far away?

⁹²Raphtār bhalē tēj hai lēkin dūrī kiskī hai  ?

⁹⁴Although the speed may be fast, who is the furthest away?

⁹³Āp lōg saphar kar āyē hō , bāpdādā bhī saphar kar āyē haĩ .

⁹⁵You have travelled here and BapDada has also travelled here.

⁹⁴Isliē dōnō̃ hī saphar vālē haĩ .

⁹⁶This is why we are all travellers.

⁹⁵Sirph āpkē saphar mē̃ thakāvaṭ hai aur is saphar mē̃ athak haĩ .

⁹⁷It is just that, whereas there is tiredness in your travels, BapDada is tireless in His travels.

⁹⁶Madhuban nivāsī bannā - yah bhī drama K|kē andar bahut-bahut saubhāgya key|kī niśhānī hai .

⁹⁸To become a Madhuban niwasi is also a sign of great, great fortune in thedrama, because Madhuban is the land of blessings.

⁹⁷Kyōṅki madhuban hai vardān bhūmi .

⁹⁹So, you have come to the land of blessings.

⁹⁸Tō vardān bhūmi par āyē hō . ⁹⁹Vah hai mēhnat key|kī bhūmi , yah hai vardān bhūmi .

¹⁰⁰The other is the land of effort, whereas this is the land of blessings.

¹⁰⁰Tō vardān bhūmi par ākar vardātā sē vā vardātā dvārā nimitt banī huī ātmāō̃ sē izatanā jō vardān lēnē chāhē̃ vah lē saktē haĩ .

¹⁰¹So, each of you can claim as many blessings as you wish from the Bestower of Blessings and the souls who have been made instruments by the Bestower of Blessings.

¹⁰¹Nimitt banī huī śhrēṣhṭh ātmāō̃ sē vardān kaisē lē̃gē  ?

¹⁰²How will you claim blessings from the elevated souls who are the instruments?

¹⁰²Yah hisāb jāntē hō  ?

¹⁰³Do you know this account?

¹⁰³Madhuban mē̃ vardān miltā hai .

¹⁰⁴In Madhuban, you receive blessings.

¹⁰⁴Vāyumaṇḍal mē̃ , pavitra caritr-bhūmi mē̃ vardān tō bharā huā hai lēkin nimitt banī huī śhrēṣhṭh ātmāō̃ sē vardān kaisē lē̃gē  ?

¹⁰⁵The atmosphere of Madhuban is filled with blessings. ¹⁰⁶It is the land of pure, divine activity, but how will you claim blessings from the elevated souls who are the instruments?

¹⁰⁵Vardān mē̃ mēhnat kam hōtī hai .

¹⁰⁷There is less effort involved in blessings.

¹⁰⁶Jaisē mandir mē̃ paṇḍē yātriyō̃ kō vardān dilānē dēviyō̃ K|kē sāmnē lē jātē haĩ .

¹⁰⁸In the temples, the guides take the pilgrims in front of the idols of goddesses in order for them to receive blessings.

¹⁰⁷Tō āp bhī paṇḍē hō .

¹⁰⁹So, you are also guides.

¹⁰⁸Yātriyō̃ kō vardān kaisē dilāyēṅgē  ?

¹¹⁰How will you enable the pilgrims to receive blessings?

¹⁰⁹Vardān lēnē kā sādhan kaunsā hai  ?

¹¹¹What is the method to receive blessings?

¹¹⁰Śhrēṣhṭh ātmāō̃ dvārā vardān isliē miltā hai - jō nimitt banē huē hōnē K|kē kāraṇ unhō̃ K|kē her|har karma kō dēkhkar sahaj prērṇā miltī hai .

¹¹²You receive blessings from the elevated souls, because, since they are the instruments, you easily receive inspirations by seeing their every action.

¹¹¹Kōī bhī chīz jab sākār mē̃ dēkhī jātī hai tō jaldī grahaṇ kar saktē haĩ .

¹¹³When you see anything in a physical form, you are easily able to imbibe that.

¹¹²Buddhi mē̃ sōchnē key|kī bāt dērī sē grahaṇ hōtī hai .

¹¹⁴Anything that has to be thought about with the intellect is imbibed a lot later.

¹¹³Yahā̃ bhī sākār rūp mē̃ jinhōnnē sākār kō dēkhā , unhō̃ kō yād karnā sahaj hai aur bindī rūp kō yād karanāzarā … .

¹¹⁵Here, too, those who saw sakar Baba find it easy to remember Baba. ¹¹⁶It is slightly difficult to remember the form of a point.

¹¹⁴Isī rīti jō nimitt banī huī śhrēṣhṭh ātmāyē̃ haĩ unhō̃ kīsarvis , tyāg , snēh , sarv K|kē sahyōgīpan kā practical karma dēkhtē huē jō prērṇā miltī hai vah vardān rūp mē̃ sahaj prāpt hōtī hai .

¹¹⁷In the same way, when you see thepractical actions of the service, renunciation, love and co-operation between each of the elevated souls who are instruments, you easily receive inspiration in the form of a blessing.

¹¹⁵Tō madhuban vardātā key|kī bhūmi mē̃ ākar har ēk śhrēṣhṭh ātmāō̃ dvārā sahaj karmayōgī bannē kā vardān prāpt karkē hī jānā .

¹¹⁸So, before you go from Madhuban, the land of the Bestower of Blessings, claim the blessing of being an easy karma yogi from every elevated soul.

¹¹⁶Kyōṅki āp lōg bhī sirph muśhkil bāt yahī batātē hō ki karma kartē huē smr̥iti mē̃ rahnā muśhkil hai .

¹¹⁹You just say that the only difficult thing is to stay in remembrance while performing actions.

¹¹⁷Tō nimitt banī huī ātmāō̃ kō karma kartē huē in guṇō̃ key|kī dhārṇā mē̃ dēkhtē sahaj karmayōgī bannē key|kī prērṇā miltī hai .

¹²⁰So, when you see the instrument souls performing actions and also maintaining the dharna of these virtues, you easily receive the inspiration to become a karma yogi.

¹¹⁸Tō un ēk bhī vardān kō chhōṛkar nahī̃ jānā .

¹²¹So, do not miss out on any of these blessings.

¹¹⁹Sarv vardān prāpt kartē-kartē svayã bhī master vardātā ban jāyēṅgē .

¹²²While claiming all the blessings you too will become amaster bestower of blessings. ¹²³Achcha.

¹²⁰Achchhā .

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