रविवार 30 मई 1971 की अव्यक्त मुरली

⁰> ¹30-05-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 20/12/09 Madhuban Avyakt BapDada Om shanti 30/05/71

²Bāp key|kī āgyā aur pratigyā

¹The Father’s order and promise.

³Bāpdādā āgyā bhī kartē haĩ aur pratigyā bhī kartē haĩ .

²BapDada gives an order and also makes a promise.

⁴Aisē kaunsē mahāvākya haĩ jismē̃ āgyā bhī ā jāē aur pratigyā bhī ā jāē  ?

³In which elevated versions are both an order and a promise included?

⁵Aisē mahāvākya yād ātē haĩ jinmē̃ āgyā aur pratigyā - dōnō̃ ā jāē̃  ?

⁴Can you remember such elevated versions in which both an order and a promise are included?

⁶Aisē bahut mahāvākya haĩ .

⁵There are many such elevated versions.

⁷Lambī list hai inkī .

⁶There is a long list of them.

⁸Lēkin temptation K|kē mahāvākya haĩ ki ‘ ēk kadam āp uṭhāō tō hajār kadam bāpdādā āgē āyēṅgē ’ , na ki 10 kadam .

⁷However, these elevated versions have atemptation: If you take one step forward, BapDada will take a thousand steps forward, not just ten steps.

⁹In mahāvākyō̃ mē̃ āgyā bhī hai ki ēk kadam āgē baṛhāō aur phir pratigyā bhī hai ki hajār kadam bāpdādā bhī āgēbaṛhēṅgē .

⁸Such versions have the order that you should take one step forward, and they also have the promise that BapDada will take a thousand steps forward.

¹⁰Aisē umaṅg - utsāh dilānē vālē mahāvākya sadaiv smr̥iti mē̃ rahnē chāhiē .

⁹You should constantly keep in your consciousness such elevated versions which bring zeal and enthusiasm.

¹¹Āgyā kō pālan karnē sē bāp key|kī jō pratigyā hai ussē sahaj rīti apnē kō āgē baṛhā sakē̃gē . ¹²Kyōṅki phir pratigyā madad kā rūp ban jātī hai .

¹⁰By obeying the order, you can easily make yourself move forward, because when Baba fulfils His promise, the promise then takes on the form of help.

¹³Ēk apnī himmat , dūsrī madad - jab dōnō̃ mil jātē haĩ tō sahaj hō jātā hai .

¹¹First is your own courage and secondly, you receive help. ¹²When you have both, everything becomes easy.

¹⁴Isliē aisē-aisē mahāvākya sadaiv smr̥iti mē̃ rahanēcāhiē .

¹³This is why you should constantly keep such elevated versions in your consciousness.

¹⁵Smr̥iti hī samarthī lātī hai .

¹⁴This consciousness brings you power.

¹⁶Jaisē rājapūt hōtē haĩ , vah jab yuddha K|kē maidān mē̃ jātē haĩ tō bhalē kaisā bhī kamzōr hō unkō apnē kul key|kī smr̥iti dilātē haĩ . ¹⁷Rājapūt aisē-aisē hōtē haĩ , aisē hōkar gayē haĩ , aisē aisē karkē gayē haĩ , aisē kul K|kē tum hō - yah smr̥iti dilānē sē unhō̃ mē̃ samarthī ātī hai .

¹⁵For instance, when those who were Rajput (caste of warrior kings), went onto a battlefield, no matter how weak they were, they were reminded of their clan: “Rajputs are like this, they used to be like this, this is what they used to do, and you belong to such a clan.” When they were reminded of this, they became powerful.

¹⁸Sirph kul key|kī mahimā suntē-suntē svayã bhī aisē mahān ban jātē haĩ .

¹⁶Simply by listening to the praise of their clan, they themselves became as great.

¹⁹Is rīti āp sūryavanśhī hō , vō sūryavanśhī rājya karnē vālē kyā thē  ?

¹⁷In the same way, you belong to the sun dynasty. ¹⁸What were those who ruled the sun-dynasty kingdom?

²⁰Kaisē rājya kiyā aur kis śhakti K|kē ādhār par sē aisā rājya kiyā  ?

¹⁹How did they rule the kingdom? ²⁰On the basis of which power did they rule their kingdom?

²¹Vah smr̥iti aur sāth-sāth ab saṅgamyug K|kē īśhvarīy kul key|kī smr̥iti . ²²Agar yah dōnō̃ hī smr̥iti buddhi mē̃ ā jātī haĩ tō phir samarthīā jātī hai .

²¹This awareness, and, at the same time, the awareness of the Godly clan of the confluence age: if you have the awareness of both of these in your intellect, you receive power.

²³Jis samarthīsē phir māyā kā sāmnā karnā saral hō jātā hai . ²⁴Sirph smr̥iti K|kē ādhār sē .

²²Simply on the basis of this awareness it becomes easy with this power to oppose Maya.

²⁵Tō her|har kārya mē̃ saphaltā prāpt karnē kē liē kyā sādhan huā  ?

²³So what is the method to attain success in every task?

²⁶Smr̥iti sē apnē mē̃ pahalēsamarthīkō lāō . ²⁷Phir kārya karō .

²⁴First of all, take power into yourself through the awareness, and then carry out the task.

²⁸Tō bhalē kaisā bhī kamzōr hōgā lēkin smr̥iti K|kē ādhār sē us samay K|kē liēsamarthīā jāyēgī .

²⁵Then, no matter how weak you may be, you will become powerful for that time on the basis of the awareness.

²⁹Bhalē pahlē vah apnē kō us kārya K|kē yōgya na samajhtē hōṅgē lēkin smr̥iti sē vah apnē kō yōgya dēkhkar āgē kē liē umaṅg-utsāh mē̃ āyēṅgē .

²⁶Even though someone may not consider himself to be worthy of that task at that time, through having the awareness, he will see himself as worthy of it and will have zeal and enthusiasm in the future.

³⁰Tō sarv kārya karnē K|kē pahlē yah smr̥iti rakhō . ³¹Īśhvarīy kul aur bhaviṣhya key|kī , dōnō̃ hī smr̥iti ānē sē kabhī bhī nirbaltā nahī̃ ā sakēgī .

²⁷So, before carrying out all tasks, first of all, have the consciousness of this Godly clan and also that of the future, and by having the consciousness of both of these, you will not remain weak.

³²Nirbaltā nahī̃ tō asaphaltā bhī nahī̃ .

²⁸If you are not weak, you would not become unsuccessful.

³³Asaphaltā kā kāraṇ hī hai nirbaltā .

²⁹The reason for being unsuccessful is that you are weak.

³⁴Jab smr̥iti sē samarthīkō lāyēṅgē tō nirbaltā arthātkamazōrīsamāpta .

³⁰When you collect power by having the awareness, any lack of power, that is, weaknesses, finish.

³⁵Asaphaltā hō nahī̃ saktī .

³¹You cannot then be unsuccessful.

³⁶Tō sadā saphaltāmūrt bannē kē liē apnī smr̥iti kō śhaktiśhālī banāō , phir svayã hī vah svarūp ban jāyēṅgē .

³²Therefore, in order to become a constant image of success, make your consciousness powerful and you yourself will then become an embodiment.

³⁷Jaisī-jaisī smr̥iti rahēgī vaisā svarūp apnē kō mahsūs karē̃gē .

³³As is your consciousness, so you will experience your form.

³⁸Smr̥iti hōgī ki maĩ śhakti hū̃ tō śhaktisvarūp bankar K|kē sāmnā kar sakē̃gē .

³⁴If you have the consciousness of being a Shakti, you are able to face anything as an embodiment of shakti (power).

³⁹Agar smr̥iti mē̃ hī yah rakhtē hō - maĩ tō puruṣhārthī hū̃ , kōśhiśh kar dēkhtī hū̃ , tō svarūp bhī kamzōr ban jātā hai .

³⁵If you have the consciousness of being an effort-maker and that you will try and see, your form will become weak.

⁴⁰Tō smr̥iti kō śhaktiśhālī banānē sē svarūp bhī śhakti kā ban jāyēgā .

³⁶Therefore, by making your consciousness powerful, your form will also become powerful.

⁴¹Tō yah saphaltā kā tarīkā hai .

³⁷So, this is the method of success.

⁴²Phir yah bōl nahī̃ sakē̃gē ki chāhtē huē bhī kyō̃ nahī̃ hōtā .

³⁸Then you will not be able to say: Why am I not able to do something even though I wish to do it?

⁴³Chāhnā K|kē sāthasamarthībhī chāhiē aur samarthī āyēgī smr̥iti sē .

³⁹Together with the wish for something, you also need power, and you receive power by having the awareness.

⁴⁴Agar smr̥iti kamjōr hai tō phir jō saṅkalp kartē hō vah siddha nahī̃ hō pātā hai . ⁴⁵Jō karma kartē hō vah bhī saphal nahī̃ hō pātē haĩ .

⁴⁰If your awareness is weak, then the thoughts you have do not becomepractical, and whatever actions you perform are not successful either.

⁴⁶Tō smr̥iti rakhnā muśhkil hai vā sahaj hai  ?

⁴¹Is it easy or difficult to maintain your consciousness?

⁴⁷Jō sahaj bāt hōtī hai vah nirantar bhī rah saktī hai .

⁴²Whatever is done easily can be done constantly.

⁴⁸Smr̥iti bhalē nirantar rahtī bhī hai lēkin ēk hōtī hai sādhāraṇ smr̥iti , dūsrī hōtī hai powerful smr̥iti .

⁴³Even if you do have constant awareness, one is ordinary awareness and the other ispowerful awareness.

⁴⁹Sādhāraṇ rūp mē̃ tō smr̥iti rahtī hai lēkin powerful smr̥iti rahnī chāhiē .

⁴⁴You do have awareness in an ordinary way, but you should havepowerful awareness.

⁵⁰Jaisē kōī judge hōtā hai tō unkō sārā din apnē jajapanē key|kī smr̥iti tō rahtī hai lēkin jis samay khās kursā par baiṭhtā hai tō us samay vah sārē din key|kī smr̥iti sē powerful smr̥iti hōtī hai .

⁴⁵A judge has the awareness of being ajudge throughout the day. ⁴⁶However, at the time when he is sitting on his seat, his awareness of being ajudge is more powerful than the awareness throughout the rest of the day.

⁵¹Tō duty arthāt karttavya par rahnē sē powerful smr̥iti rahtī hai . ⁵²Aur vaisē sādhāraṇ smr̥iti rahtī hai .

⁴⁷So, by remaining engaged in yourduty, that is, in your task, you are able to have a powerful awareness.

⁵³Tō āp bhī sādhāraṇ smr̥iti mē̃ tō rahtē hō lēkin powerful smr̥iti , jissē bilkul vah svarūp ban jāē aur svarūp key|kī siddhi ‘ saphaltā ’ milē , vah kitnā samay rahtī hai .

⁴⁸Otherwise, if you have an ordinary awareness, you also remain in an ordinary awareness. ⁴⁹However, for how long are you able to have thepowerful awareness through which you become an embodiment, and through which you receive success?

⁵⁴Iskī practice kar rahē hō nā  ?

⁵⁰You arepractising this, are you not?

⁵⁵Nirantar samjhō ki ham īśvarīyasarvisapar haĩ .

⁵¹Constantly consider yourselves to be on Godlyservice.

⁵⁶Bhalē karmaṇā sarvisabhī kar rahē hō , phir bhī samjhō - maĩ īśhvarīy sarvisapar hū̃ .

⁵²You may be doing physical service, but even then, consider yourselves to be on Godlyservice.

⁵⁷Bhalē bhōjan banātē hō , vah hai tō sthūl kārya lēkin bhōjan mē̃ īśhvarīy saṅskār bharnā , bhōjan kō powerful banānā , vah tō īśvarīyasarvisahuī nā .

⁵³Even though you may be preparing food, which is a physical task, to fill that with Godly sanskars and to make the foodpowerful is Godly service.

⁵⁸‘ jaisā ann vaisā ’ man kahā jātā hai .

⁵⁴It is said: As the food, so the mind.

⁵⁹Tō bhōjan banātē samay īśhvarīy svarūp hōgā tab us ann kā asar man par hōgā .

⁵⁵So, only if you have a divine form at the time of preparing food will the food give that effect to the mind.

⁶⁰Tō bhōjan banānē kā sthūl kārya kartē bhī īśvarīyasarvisapar hō nā  !

⁵⁶Even though you may be doing the physical work of preparing food, you are still on Godlyservice!

⁶¹Āp likhtē bhī hō - on godly sarvisaōnalī .

⁵⁷You even write: On Godly service only.

⁶²Tō uskā bhāvārtha kyā huā  ?

⁵⁸What is the meaning of that?

⁶³Ham īśhvarīy santān sirph aur sadaiv isī sarvisakē liē hī haĩ .

⁵⁹We are constantly Godly children just for this task.

⁶⁴Bhal uskā svarūp sthūlasarvisakā hai lēkin usmē̃ bhī sadaiv īśvarīyasarvisamē̃ hū̃ .

⁶⁰Although that is a physical task, I am still constantly on Godlyservice.

⁶⁵Jab tak yah īśhvarīy janm hai tab tak her|har second , her|har saṅkalp , her|har kārya īśvarīyasarvisahai .

⁶¹As long as I have this Godly birth, every second, every thought and every task are for Godlyservice.

⁶⁶Vah lōg thōṛē time kē liē kursā par baiṭh apnī sarvisakaratē haĩ , āp lōgō̃ kē liē yah nahī̃ hai .

⁶²Those people sit on their seat for a short time and do their ownservice, but it is not the same for you.

⁶⁷Sadaiv apnē sarvisakē sthān par kahā̃ bhī hō tō smr̥iti vah rahnī chāhiē . ⁶⁸Phir kamazōrīā nahī̃ saktī .

⁶³No matter where you may be, you must have the awareness of being onservice; then no weakness can come to you.

⁶⁹Jab apanīsarvisakī seat kō chhōṛ dētē hō tō seat kō chōṛanēsē sthiti bhī set nahī̃ hō pātī .

⁶⁴When you leave the seat of yourservice, you are not able to set your stage.

⁷⁰Seat nahī̃ chhōṛnī chāhiē .

⁶⁵You should not leave yourseat.

⁷¹Kursā par baiṭhnē sē naśhā hōtā hai nā .

⁶⁶You have intoxication when you sit on your seat.

⁷²Agar sadaiv apnē martabē key|kī kursā par baiṭhō tō naśhā nahī̃ rahēgā  ?

⁶⁷If you are constantly sitting on the seat of your position, would you not have the intoxication?

⁷³Kursā vā martabē kō chhōṛtē kyō̃ hō  ?

⁶⁸Why do you leave your seat and your position?

⁷⁴Thak jātē hō  ?

⁶⁹Do you get tired?

⁷⁵Jaisē āp lōgō̃ nē rājā kā chitra dikhāyā hai - pahlē dō tāj vālē thē , phir rāvaṇ pīchhē sē uskā tāj utār rahā hai .

⁷⁰It is just as you have shown in the picture of a king: first he has two crowns, and then Ravan takes one crown away from behind him.

⁷⁶Aisē ab bhī hōtā hai kyā  ?

⁷¹Does this happen now?

⁷⁷Māyā pīchhē sē hī martabē sē utār dētī hai kyā  !

⁷²Does Maya come from behind and take you away from your position?

⁷⁸Ab tō māyā vidāī lēnē kē liē , satkār karnē kē liē āyēgī .

⁷³Maya will now come to give you regard and take leave.

⁷⁹Us rūp sē abhī nahī̃ ānī chāhiē .

⁷⁴She should not come in any other form now.

⁸⁰Ab tō vidā lēgī .

⁷⁵Now, she will come just to take leave.

⁸¹Jaisē āp lōg drama dikhātē hō - kaliyug vidāī lēkar jā rahā hai . ⁸²Tō vah practical mē̃ āp sabhī kē pās māyā vidāī lēnē ātī , na ki war|vār karnē kē liē .

⁷⁶Just as you show in the drama the iron age taking leave and going away, so Maya comes, not in order to battle with you, but to take leave from all of you in apractical way.

⁸³Abhī māyā K|kē war|vār sē tō sabhī nikal chukē haĩ nā .

⁷⁷All of you have now come away from battling with Maya, have you not?

⁸⁴Agar abhī bhī māyā kā war|vār hōtā rahēgā tō phir apnā atīndriya sukh kā anubhav kab karē̃gē  ?

⁷⁸If you battle with Maya even now, when would you experience supersensuous happiness?

⁸⁵Vah tō abhī karnā hai nā .

⁷⁹You have to experience that now.

⁸⁶Rājya-bhāgya kā tō bhaviṣhya mē̃ anubhav karē̃gē , lēkin atīndriya sukh kā anubhav tō abhī karnā hai nā .

⁸⁰You experience your fortune of the kingdom in the future, but you have to experience supersensuous happiness now.

⁸⁷Māyā K|kē war|vār hōnē sē yah anubhav nahī̃ kar pātē .

⁸¹You are not able to have this experience when you battle with Maya.

⁸⁸Bāp K|kē bachchē bankar vartamān atīndriya sukh kā pūrā anubhav prāpt na kiyā tō kyā kiyā .

⁸²Having become the Father's children, if you do not experience supersensuous happiness at the present time, what have you done?

⁸⁹Bachchā arthāt varsē kā adhikārī .

⁸³A child means one who has a right to the inheritance.

⁹⁰Tō sadaiv yah sōchō ki saṅgamyug kā śhrēṣhṭh varsā ‘ atīndriya ’ sukh sadākāl prāpt rahā  ?

⁸⁴So always check whether you constantly attain the elevated inheritance of supersensuous happiness of the confluence age.

⁹¹Agar alpkāl kē liē prāpt kiyā tō bākī phark kyā rahā  ?

⁸⁵If you only attain it for a short time, what is the difference?

⁹²Sadākāl key|kī prāpti kē liē hī tō bāp K|kē bachchē banē .

⁸⁶You have become the Father's children in order to have attainment for all time.

⁹³Phir bhī alpkāl kā anubhav kyō̃  ?

⁸⁷So, why is there only the experience for a temporary period?

⁹⁴Aṭūṭ , aṭal anubhav hōnā chāhiē .

⁸⁸You should have an unbroken, unshakeable experience of this.

⁹⁵Tab hī aṭal , akhaṇḍ svarājya prāpt karē̃gē .

⁸⁹Only then will you be able to claim the unbreakable, immovable kingdom.

⁹⁶Tō aṭūṭ rahtā hai vā bīch-bīch mē̃ ṭūṭtā hai  ?

⁹⁰So, is it unbreakable, or does it break now and again?

⁹⁷Ṭūṭī huī chīj phir juṛī huī hō aur kōī bilkul aṭūṭ chīz hai - tō dōnō̃ sē kyā achchhā lagēgā  ?

⁹¹Which would look nicer: something that has been broken and then put together, or something that is not broken at all?

⁹⁸Aṭūṭ chīj achchhī lagēgī nā .

⁹²That which is unbroken is better.

⁹⁹Tō yah atīndriya sukh bhī aṭūṭ hōnā chāhiē .

⁹³So this supersensuous happiness should also be unbroken and unshakeable.

¹⁰⁰Tab samjhō ki bāp K|kē varsē K|kē adhikārī banē̃gē .

⁹⁴Only then should you consider yourselves to have a right to the Father’s inheritance.

¹⁰¹Agar aṭūṭ , aṭal nahī̃ tō kyā samajhnā chāhiē  ?

⁹⁵If it is not unbroken and unshakeable, what should you consider it?

¹⁰²Varsē K|kē adhikārī nahī̃ banē haĩ lēkin thōṛā bahut dān-puṇya key|kī rīti sē prāpt kar liyā hai , jō kabhī-kabhī prāpt hō jātā hai .

⁹⁶Not that you have claimed the right for just a little inheritance, but that you have attained it as a little donation or in charity, and that you only attain it sometimes.

¹⁰³Varsā sadaiv apnī prāpti hōtī hai . ¹⁰⁴Dān-puṇya tō kabhī-kabhī key|kī prāpti hōtī hai .

⁹⁷An inheritance is always your own attainment, whereas a donation or charity is a temporary attainment.

¹⁰⁵Vāris hō tō vāris key|kī niśhānī hai - atīndriya sukh K|kē varsē K|kē adhikārī .

⁹⁸You are heirs, and so the sign of an heir is that he has the right to the inheritance of supersensuous happiness.

¹⁰⁶Vāris kō bāp sabhī-kuch will kartā hai .

⁹⁹A father wills everything to his heir.

¹⁰⁷Jō vāris nahī̃ hōṅgē unkō thōṛā-bahut dēkar khuśh karē̃gē .

¹⁰⁰He will make those who are not heirs happy by just giving them a little.

¹⁰⁸Bāp tō pūrā will kar rahē haĩ .

¹⁰¹The Fatherwills everything to heirs.

¹⁰⁹Jinkā bāp K|kē will par pūrā adhikār hōgā , unhō̃ key|kī niśhānī kyā dikhāī dēgī  ?

¹⁰²Those who are not heirs will be given a little and made happy. ¹⁰³The Father iswilling everything to you fully.

¹¹⁰Vah vil-pāvar vālē hōṅgē .

¹⁰⁴What is the visible sign of those who have a full right to Baba'swill?

¹¹¹Unkā ēk-ēk saṅkalp vil-pāvar vālā hōgā .

¹⁰⁵They have will-power. ¹⁰⁶Their every thought is filled withwill-power.

¹¹²Agar vil-pāvar hai tō asaphaltā kabhī nahī̃ hōgī .

¹⁰⁷If you have will-power, you can never be unsuccessful.

¹¹³Pūrē will K|kē adhikārī nahī̃ banē haĩ tab vil-pāvar nahī̃ ātī hai .

¹⁰⁸If you haven't claimed the right to the fullwill, you do not have complete will-power.

¹¹⁴Bāp key|kī property vā prāsparṭā kō apnī prôparṭībanānā - ismē̃ bahut viśhāl buddhi chāhiē .

¹⁰⁹You need to have a very broad, unlimited intellect in order to make Baba'sproperty and prosperity your own property.

¹¹⁵Bāp key|kī property kō apanīprôparṭīkaisē banāyēṅgē  ?

¹¹⁰How will you make the Father'sproperty your own?

¹¹⁶Jitnā apnā banātē jāyēṅgē utnā hī naśhā aur khuśhī hōgī .

¹¹¹The more you make it your own the more intoxication and happiness you will have.

¹¹⁷Tō bāp key|kī property kō apanīprôparṭībanānē kā sādhan kaunsā hai  ?

¹¹²So what is the method to make the Father'sproperty your own?

¹¹⁸Vā bāp key|kī prôparṭībāp key|kī hī rahnē dē  ?

¹¹³Or, do you wish the Father's property to remain the Father's?

¹¹⁹ ( kōī - kōī nē apnā vichār batāyā ) jinkī dil sachchī thī un par sāhēb rāzī huā , tab tō property dī|the .

¹¹⁴(Some gave their own ideas.) ¹¹⁵The Lord was pleased with those who had an honest heart, and this is why He gave them Hisproperty.

¹²⁰Prôparṭītō dē dī , ab unkō sirph apnā banānē key|kī bāt hai .

¹¹⁶He gave His property. ¹¹⁷Now, there is just the question of making it your own.

¹²¹Sarvisavā dān bhī tab kar sakē̃gē jab property kō apnā banāyā hōgā .

¹¹⁸You can only doservice and give donations when you have made the property your own.

¹²²Jitanāprôparṭīhōgī utnā naśhē sē dān kar sakē̃gē vā dūsrē key|kī service kar sakē̃gē .

¹¹⁹To the extent that you have theproperty, you will accordingly be able to donate to others or be able to serve others with intoxication.

¹²³Lēkin bāt hai pahlē apnā kaisē banāyē̃  ?

¹²⁰However, the question is how to make it your own.

¹²⁴Apnā ban gayā phir dūsrē kō dēnē sē baṛhtā jātā hai .

¹²¹Once it becomes yours, it then increases when you give to others.

¹²⁵Yah huī pīchhē key|kī bāt . ¹²⁶Lēkin pahlē apnā kaisē banāyēṅgē  ?

¹²²This is the final outcome, but how will you first make it your own?

¹²⁷Jitnā-jitnā jōkhazānāmilatā hai uskē ūpar manan karnē sē andar samātā hai . ¹²⁸Jō manan karnē vālē hōṅgē unhō̃ K|kē bōlnē mē̃ bhī vil-pāvar hōgī .

¹²³By churning the treasures you receive, you merge them within yourself. ¹²⁴There will bewill-power in the words of those who churn. ¹²⁵Why is there the experience of power when some people speak?

¹²⁹Kiskē bōlnē mē̃ śhakti kā anubhav hōtā hai , kyō̃  ? ¹³⁰Suntē tō sabhī ikṭṭhēhaĩ .

¹²⁶Everyone listens together; everyone receives the sameproperty at the same time.

¹³¹Prôparṭītō sabhī kō ēk jaisī ēk hī samay ikaṭṭhī miltī hai .

¹²⁷So, what happens to those who churn and make theproperty given to them their own?

¹³²Jō manan karkē us dī|the huī prôparṭīkō apnā banātē haĩ , uskō kyā hōtā hai  ?

¹²⁸There is the saying: Grind your own ingredients and you will experience intoxication.

¹³³Kahāvat hai nā - ‘ apnī ghōṭ tō naśhā chaṛhē ’ .

¹²⁹At the present time, you simply have the practice ofrepeating.

¹³⁴Abhī sirph repeat karnē kā abhyās hai .

¹³⁰You lack the practice of churning.

¹³⁵Manan karnē kā abhyās cum|kam hai . ¹³⁶Jitnā-jitnā manan karē̃gē arthātprôparṭīkō apnā banāyēṅgē tō naśhā hōgā .

¹³¹To the extent that you churn, that is, the more you make theproperty your own, the more intoxication you will have.

¹³⁷Us naśhē sē kiskō bhī sunāyēṅgē , tō unkō bhī naśhā rahēgā .

¹³²When you tell the knowledge to anyone with intoxication, they will also experience intoxication.

¹³⁸Nahī̃ tō naśhā nahī̃ chaṛhtā hai . ¹³⁹Sirph bhakta ban mahimā kar lētē haĩ , naśhā nahī̃ chaṛhtā hai .

¹³³Otherwise, they do not have that intoxication, but they just become devotees and sing praise; they do not become intoxicated.

¹⁴⁰Tō manan karnē kā abhyās apnē mē̃ ḍāltē jāō .

¹³⁴So you must imbibe the practice of churning.

¹⁴¹Phir sadaiv aisē nazaraāyēṅgē jaisē apnī mastī mē̃ mast rahnē vālē haĩ . ¹⁴²Phir is duniyā key|kī kōī bhī chīj , uljhan āpkō ākarṣhaṇ nahī̃ karēgī , kyōṅki āp apnē manan key|kī mastī mē̃ mast hō .

¹³⁵Then you will constantly be seen as those who are intoxicated with their own intoxication and then nothing of this world, or no problem, will attract you, because you will be lost in the intoxication of your own mind.

¹⁴³Jis din manan mē̃ mast hōṅgē us din māyā bhī sāmnā nahī̃ karēgī , kyōṅki āp bizīhō nā .

¹³⁶The day that you are lost in churning, Maya will not oppose you, because you will remainbusy.

¹⁴⁴Agar kōī busy hōtā hai tō dūsrā agar āyēgā bhī tō lauṭ jāyēgā .

¹³⁷If someone is busy and another person comes, he goes away.

¹⁴⁵Jaisē vah lōg underground chalē jātē haĩ nā . ¹⁴⁶Āp bhī manan karnē sē andar arthāt underground chalē jātē hō .

¹³⁸Just as those people gounderground, when you churn, that is, when you go inwards, you also gounderground.

¹⁴⁷Underground rahnē sē bāhar K|kē bāmbas ādi kā asar nahī̃ hōtā hai .

¹³⁹When they go underground, they are not affected by thebombs outside.

¹⁴⁸Isī rīti sē manan mē̃ rahnē sē , antarmukhī rahnē sē bāharmukhtā key|kī bātē̃ disturb nahī̃ karēgī .

¹⁴⁰In the same way, by being busy in churning, by being introverted, you will not bedisturbed by the things outside.

¹⁴⁹Dēh-abhimān sē gair hāzir rahē̃gē .

¹⁴¹You will stay away from body consciousness.

¹⁵⁰Jaisē kōī apnī seat sē gair hāzirahōgā tō lōg lauṭ jāyēṅgē nā . ¹⁵¹Āp bhī manan mē̃ athavā arntamukhī rahnē sē dēh-abhimān key|kī seat kō chhōṛ dētē hō , phir māyā lauṭ jāyēgī , kyōṅki āp arntamukhī arthāt underground hō .

¹⁴²Just as when someone is absent from hisseat and others go away from it, so, when you leave your seat of body consciousness by being busy in churning, that is, by your being introverted, Maya goes away, because you are introverted, that is, you areunderground.

¹⁵²Ājkal underground bahut banātē jātē haĩ - safety kē liē .

¹⁴³Nowadays, people do many things underground for their ownsafety.

¹⁵³Tō āpkē liē bhī safety kā sādhan yahī antarmukhtā hai arthāt dēh-abhimān sē underground .

¹⁴⁴So this introversion is also an instrument for your safety, that is, you remainunderground from body consciousness. ¹⁴⁵You like being underground.

¹⁵⁴Underground mē̃ rahnā achchhā lagtā hai  ! ¹⁵⁵Jiskā abhyās nahī̃ hōtā hai vah thōṛā time rah phir bāharmukhtā mē̃ ā jātē haĩ , kyōṅki bahut janmō̃ K|kē saṅskār bāharmukhtā K|kē haĩ .

¹⁴⁶Those who do not have this practice remain there for a short time and then become extroverted again, because they have had the sanskars of being extroverted for many births and are therefore not able to remain introverted for long.

¹⁵⁶Tō antarmukhtā mē̃ cum|kam rah pātē haĩ .

¹⁴⁷However, you constantly have to remain introverted.

¹⁵⁷Lēkin rahnā nirantar antarmukhī hai . ¹⁵⁸Achchhā .

¹⁴⁸Achcha. ¹⁴⁹* * * O M S H A N T I * * *