मंगलवार 8 जून 1971 की अव्यक्त मुरली

⁰> ¹08-06-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 08/06/71 - 27/07/92

²Jīvan kē liē tīn chījō̃ key|kī āvaśhyaktā - khurāk , khuśhī aurakhazānā

¹Three things are needed in life - nourishment, happiness and treasures.

³Jīvan mē̃ mukhya tīn chījō̃ key|kī āvaśhyaktā hōtī hai .

²Three things are essential in life.

⁴Vah kaunsī hai  ?

³What are they?

⁵Chāhē laukik jīvan , chāhē alaukik jīvan dōnō̃ mē̃ tīn chījō̃ key|kī āv-śyakatā hai .

⁴Whether in lokik life or in alokik life, three things are essential for both lives.

⁶Vah kaunsī  ?

⁵What are they?

⁷Ēk chāhiē khurāk , dūsrā khuśhī aur tīsarākhazānā .

⁶Firstly, you need nourishment, secondly, happiness and thirdly, the treasures.

⁸Yah tīnō̃ bātē̃ āvaśhyak haĩ .

⁷All these three things are essential.

⁹Khazānē K|kē binā kuchh nahī̃ hōtā , khuśhī K|kē binā bhī jīvan nahī̃ aur khurāk bhī āvaśhyak hai .

⁸Nothing is possible without the treasures. ⁹Life is not a life without any happiness, and nourishment is also essential.

¹⁰Tō yah tīnō̃ chījē̃ yahā̃ bhī āvaśhyak haĩ .

¹⁰So these three things are essential here also.

¹¹Khurāk kiskō kahē̃gē  ?

¹¹What would you call the nourishment?

¹²Khuśhī tō huī prāpti key|kī , bākī khurāk kaunsī hai  ?

¹²The happiness is that of attainment, but what is the nourishment and what are the treasures?

¹³Khazānā kaunsā hai  ? ¹⁴Khazānā hai gyān kā , khurāk hai yād sē jō śhakti bhartī hai .

¹³The treasures are those of knowledge and the nourishment is the power with which the self is filled through remembrance.

¹⁵Jīvan key|kī inarjā khurāk hai .

¹⁴Nourishment is energy for life.

¹⁶Tīnō̃ hī prāptiyā̃ hō chukī haĩ vā hō rahī haĩ  ?

¹⁵Have you had all the three attainments, or are you still attaining them?

¹⁷Khazānābhī pūrā mil chukā hai nā . ¹⁸Khurāk bhī mil chukī hai .

¹⁶You have also received the complete treasures, have you not?

¹⁹Khuśhī tō hai hī . ²⁰Akhuṭ khajānā milā hai nā .

¹⁷You have received the nourishment, and you have the happiness anyway.

²¹Achchhā , us akhuṭ khazānē kō bahut sahaj agar kiskō gintī karkē sunāō ki kyā-kyā milā hai , tō kis rīti sunā saktī hō  ?

¹⁸You have received limitless treasures, have you not? ¹⁹Achcha, if you were to tell someone of the limitless treasures you have received, in what way would you count them?

²²Kiskō varṇan karkē sunāō tō aisē sunāō jissē sahaj rīti sārā khajānā ā jāyē .

²⁰If you tell others about them, tell them in such an easy way that all the treasures are easily included.

²³Sāgar kō gāgar mē̃ samākar dikhāō .

²¹Merge the ocean into the urn and show it to them.

²⁴Khazānē kā varṇan zarūr ‘ ēk , dō , tīn … ’ aisē gintī kar sunāyēṅgē nā ki itnā khajānā hamārē pās|pass hai .

²²You tell them about the treasures that you have by counting them off: one, two, three etc.

²⁵Yahā̃ bhī ‘ ēk , dō , tīn , chār , pañch … K|kē andar hī sārā khazānāginatī kar sunā saktī hō .

²³Here also, you can tell others about all the treasures by counting up to five: one, two, three, four and five.

²⁶‘ ēk ’ mē̃ ikaṭṭhī bātē̃ ā jātī haĩ .

²⁴All the things of one are included together.

²⁷Ēk bāp hai , ēk hī gyān hai .

²⁵There is only the one Father, and the one knowledge.

²⁸Aisē ‘ ēk ’ kā hī varṇan karō tō kitnī points ā jāyēṅgī .

²⁶So many points would be included if you were to speak of just the one.

²⁹‘ dō ’ kā varṇan karō tō dō mē̃ bhī kitnī points haĩ .

²⁷When you speak of two, there are so many points of two.

³⁰Tīn kō varṇan karō tō bhī kitnī points haĩ .

²⁸Speak of three and then also, there are so many points.

³¹Tō ēk , dō , tīn , chār , pañch - ismē̃ hī sārā gyān varṇan kar saktī hō .

²⁹So, you can speak about the entire knowledge in one, two, three, four and five.

³²Jaisēkhazānē kō aṅguliyō̃ par gintī kartē haĩ nā . ³³Aisē āp bhī gyān khazānē kō in 5 gintī mē̃ varṇan kar sunā saktī hō .

³⁰Just as someone counts treasures on his fingers, in the same way, you can speak about the treasures of knowledge by counting up to five.

³⁴Yah class karānā .

³¹You can conduct a class on this.

³⁵Phir dēkhnā , 5 K|kē andar sārī points ā jātī haĩ .

³²Then see whether all the points are included in counting up to five.

³⁶Aisē-aisē manthan karnā chāhiē , jissē sahaj bhī hō jāyē aur vahī gyān ramaṇīk bhī ban jāyē .

³³You should churn in such a way that knowledge becomes easy, and that same knowledge also becomes entertaining.

³⁷5 mē̃ sārā gyān varṇan kar sunāō .

³⁴Speak about the entire knowledge by counting up to five.

³⁸Khazānē kō bhī varṇan karkē sunānē kē liē sahaj tarīkā yah hai .

³⁵This is also an easy method to speak of the treasures.

³⁹Chhōṭē bachchē kō bhī ēk , dō , tīn … aisē sikhātē haĩ nā .

³⁶Little children are also taught: one, two, three etc.

⁴⁰Tō in pañch mē̃ hī sārē khazānē kā varṇan hō . ⁴¹Aur jitnā bār khazānē kō varṇan kartē haĩ vā manan mē̃ lātē haĩ itnī khuśhī zarūr hōtī hai .

³⁷So speak of the entire knowledge in just counting up to five, and the more you speak about and churn the treasures, there will definitely be that much more happiness.

⁴²Aur khajānē kō manan karnē sē magna avasthā āṭōmēṭīkalī hōtī hai .

³⁸And by churning the treasures, you automatically reach the stage where you are totally lost in love.

⁴³Khuśhī bhī mil jātī hai , khurāk bhī miltī hai aur khazānē key|kī smr̥iti bhī ā jātī hai .

³⁹You then receive happiness and nourishment and you also have the awareness of the treasures.

⁴⁴Tīnō̃ hī bātē̃ smr̥iti mē̃ haĩ . ⁴⁵Is jīvan kō śhrēṣhṭh jīvan kahā jātā hai .

⁴⁰If you have all the three things in your awareness, then this life is said to be the most elevated life.

⁴⁶Yād kī yātrā mē̃ rahnē sē kōī karāmāt ātī hai  ?

⁴¹Can you achieve miracles by staying on the pilgrimage of remembrance?

⁴⁷ ( śhaktiyō̃ key|kī prāpti hōtī hai ) śhaktiyō̃ key|kī prāpti kō karāmāt kahē̃  ?

⁴²(We have the attainment of the powers.) ⁴³Would you say that the attainment of the powers is a miracle?

⁴⁸Jaisē vah lōg kaī abhyās kartē haĩ tō unmē̃ riddhi-siddhi key|kī karāmāt ātī hai .

⁴⁴Those people practise many things and achieve miracles by occult power.

⁴⁹Is prāpti kō karāmāt kahē̃  ?

⁴⁵Would you call this attainment a miracle?

⁵⁰Jis śhakti K|kē ādhār sē āp karttavya kartī hō uskō karāmāt kahē̃  ?

⁴⁶Would you call the power with which you perform tasks a miracle? ⁴⁷(You wouldn't call that a miracle.)

⁵¹ ( karāmāt nahī̃ kahē̃gē ) karāmāt samajhkar prayōg nahī̃ kartē hō lēkin karttavya samajh kar śhakti kā prayōg kartē hō .

⁴⁸You do not use the powers considering them to be a miracle, but you use the powers for a task considering it to be your duty.

⁵²Karttavya karnē kā tō pharja hai .

⁴⁹It is your duty to carry out the tasks.

⁵³Is kāraṇ svīkār nahī̃ hōtā hai .

⁵⁰Because of this, you would not accept it as a miracle.

⁵⁴Yahā̃ karāmāt key|kī bāt nahī̃ .

⁵¹Here, it is not a question of miracles.

⁵⁵Iskō śhrīmat kā practical karttavya samajhkar chaltē hō .

⁵²You consider this to be the practical task of shrimat.

⁵⁶Un manuṣhyō̃ kē pās karāmāt hōtī hai . ⁵⁷Āp lōgō̃ key|kī buddhi mē̃ āyēgī śhrīmat .

⁵³Those people have miraculous powers, whereas shrimat would enter your intellects.

⁵⁸Tō śhrīmat aur karāmāt mē̃ phark hai .

⁵⁴So there is a difference between shrimat and miracles.

⁵⁹Āp lōgō̃ kō śhaktiyā̃ prāpt hōṅgī tō smr̥iti mē̃ āyēgā - śhrīmat dvārā athavā is mat key|kī yah gati prāpt huī .

⁵⁵If you have attained the powers, it will be in your consciousness that you reached this stage through shrimat, that is, through these directions.

⁶⁰Karāmāt nahī̃ lēkin śhrīmat samajhē̃gē .

⁵⁶You would not consider it to be a miracle, but shrimat.

⁶¹Karāmāt samajh śhaktiyō̃ kā prayōg nahī̃ karē̃gē , karttavya samajh śhaktiyō̃ kā prayōg karē̃gē .

⁵⁷You would not use the powers considering them to be a miracle. ⁵⁸You will use the powers considering it to be your duty.

⁶²Śhaktiyā̃ ānīzarūrahaĩ .

⁵⁹You will definitely receive the powers.

⁶³Mukh sē bōlnē key|kī bhī zarūrat nahī̃ , saṅkalp sē karttavya siddh kar dēgē .

⁶⁰There will be no need to say anything through your lips; you will be able to carry out a task successfully through your thoughts.

⁶⁴Jaisē mukh dvārā karttavya siddha karnē K|kē abhyās mē̃ bhī pahlē āp lōgō̃ kō jyādā bōlnā paṛtā thā tab siddhi miltī thī .

⁶¹In the beginning, you had to speak a great deal through your lips in order to prove your tasks, for only then did you attain success.

⁶⁵Abhī cum|kam bōlnē sē bhī karttavya hōtā hai .

⁶²Now, you are even able to carry out your duty by speaking less.

⁶⁶Tō jaisē yah antaryāmī vaisē phir yah practice hō jāyēgī .

⁶³Later, you will have this practice: your thoughts will carry out a task.

⁶⁷Āpkā saṅkalp karttavya kō pūrā karēgā .

⁶⁴You will be able to call anyone through your thoughts.

⁶⁸Saṅkalp sē kiskō bulā sakē̃gē , kiskō saṅkalp sē kārya key|kī prērṇā dēgē .

⁶⁵You will be able to inspire someone for a task through your thoughts.

⁶⁹Yah bhī śhaktiyā̃ hai lēkin unkō karttavya samajh prayōg karnā hai .

⁶⁶You have these powers also, but you have to use them considering it to be your duty.

⁷⁰Yah prāpti śhrīmat sē huī .

⁶⁷You received this attainment through following shrimat.

⁷¹Yah jaisē button dabānē sē sārā nazārā ṭēlīvijan mē̃ ātā hai , vaisē hī āp saṅkalp yahā̃ karē̃gē , vahā̃ uskī buddhi mē̃ clear chitra khiñch jāyēgā .

⁶⁸Just as you press a button and have an entire scene on a television, in the same way, you would have a thought here and the entire picture would be clearly drawn in the other person's intellect.

⁷²Aisē connection chalēgā .

⁶⁹You will have such a connection.

⁷³Yah sabhī śhaktiyō̃ key|kī prāpti hōgī .

⁷⁰You will have the attainment of all these powers.

⁷⁴Is prāpti kē liē jab tak buddhi mē̃ aur sabhī bātē̃ samāpt hō̃ aur sirph śhrīmat key|kī āgyā jō milī huī hai vahī chaltī rahē . ⁷⁵Aur kuchh bhī mix na hō .

⁷¹For this attainment, all other things have to be removed from the intellect, and you have to continue to follow the directions you have received through shrimat; nothing else should be mixed with it.

⁷⁶Vyarth saṅkalp śhrīmat nahī̃ hai , yah apnī manmat hai .

⁷²Wasteful thoughts are not shrimat; they are the dictates of your own mind.

⁷⁷Tō jab aisī buddhi hō jāyē jismē̃ sivāy śhrīmat K|kē kuchh bhī mix na hō , tab śhaktiyā̃ āyēṅgī .

⁷³So when you have such an intellect in which there is nothing but shrimat, you will then receive the powers.

⁷⁸Nazdīk ā rahī hō .

⁷⁴You are coming close, are you not?

⁷⁹Gāyan śhaktiyō̃ kā jyādā hai .

⁷⁵There is greater praise for the shaktis.

⁸⁰Karttavya K|kē sambandh mē̃ śhaktiyō̃ kā gāyan jyādā hai . ⁸¹Kyōṅki sākār mē̃ antim karttavya key|kī samāpti śhaktiyō̃ dvārā hai .

⁷⁶The shaktis are praised in connection with the duties, because the final completion in the corporeal form is carried out by the shaktis.

⁸²Isliē karttavya key|kī smr̥iti vā yādgār bhī śhaktiyō̃ kā jyādā hai .

⁷⁷This is why there is a greater awareness of the duties and memorials of the shaktis.

⁸³Din - pratidin bhaviṣhya mē̃ dēvtāō̃ K|kē svarūp kā pūjan vā yādgār kam hōtā jāyēgā , śhaktiyō̃ kā pūjan gāyan baṛhtā jāyēgā .

⁷⁸Day by day, there will be less and less memorials and worship of the form of the deities, whilst the worship and praise of the shaktis will increase.

⁸⁴Gāyan hōtē-hōtē hī pratyakṣha hō jāyēṅgē .

⁷⁹You will be revealed whilst being praised in this way.

⁸⁵Achchhā .

⁸⁰Achcha.

⁸⁶ ( nirmalśhāntā dādī bāpdādā K|kē sammukh baiṭhī haĩ ) kalkattā mē̃ service kā sādhan tō sthāpan kar liyā hai , lēkin jaisēsarvisakē sādhan key|kī sthāpanā kī hai vaisē pālnā kā rūp abhī vistār kō pānā chāhiē .

⁸¹BapDada meeting Dadi Nirmalashanta: ⁸²You have established a place for service in Calcutta, but just as you have established a place for service, in the same way, the form of sustenance should now increase also.

⁸⁷Kalkattē K|kē myūjiyamadvārā sabhī ātmāō̃ kō kaisē śhānti kā vardān prāpt hō sakē .

⁸³How can all souls receive the blessing of peace through the museum in Calcutta?

⁸⁸Kyōṅki kalkattā mē̃ aśhānti jyādā hai nā .

⁸⁴There is a great deal of peacelessness in Calcutta.

⁸⁹Tō itnā āvāzaphailanā chāhiē jō government tak yah āvāz jāyē ki is sthān dvārā śhānti sahaj prāpt hō saktī hai .

⁸⁵So you should spread so much sound that it reaches the Government that peace can easily be attained through this place. ⁸⁶Through the Government, peace can also be offered to all.

⁹⁰Government dvārā śānti-dal K|kē rūp mē̃ offer hō saktī hai . ⁹¹Jaisē jēl ādi mē̃ bhāṣhaṇ kē liē offer kartē haĩ .

⁸⁷You are invited to go and give lectures in jails because you have the method to make sinful souls into charitable souls. ⁸⁸This is why they invite you.

⁹²Kyōṅki pāpātmāō̃ kō puṇyātmā banānē kā sādhan hai , tab nimantraṇ dētē haĩ .

⁸⁹In the same way, if there is peacelessness anywhere, they should consider the Shakti Army and invite them.

⁹³Aisē hī kahā̃ aśhānti hōgī tō yah śhakti-dal śānti-dal , samjhā jāyēgā .

⁹⁰There will also be such an offer from the Goverment. ⁹¹Only then will you be praised.

⁹⁴Aisī bhī government dvārā offer hōgī , tab tō āphrīn gāī jāyēgī .

⁹²Make such plans that the sound spreads. ⁹³Amidst peacelessness, peace is an instrument for safety.

⁹⁵Aisā kuchh plan banāō jō āvāzaphailē chārō̃ ōr .

⁹⁴You will be very well known through this.

⁹⁶Aśhānti K|kē bīch yah śānti-dal safety kā sādhan hai - aisē tum prasiddh hō jāyēṅgē . ⁹⁷Jaisēbhaṭṭhīkē programme kā gāyan hai . ⁹⁸Āg jaltē huē bhī vah sthān safety kā sādhan rahā . ⁹⁹Chārō̃ ōr āg hōgī lēkin yah ēk hī sthān śhānti kā hai - aisā anubhav karē̃gē .

⁹⁵Just as the furnace (bhatthi) is remembered because that particular place remained a place of safety even though there was a fire burning all around it, so there will be fire in all four directions, but they will experience that this is the only place for peace.

¹⁰⁰Isī sthān sē hī hamkō safety vā śhānti mil saktī hai .

⁹⁶They will feel they can only receive safety and peace through this place.

¹⁰¹Yah pālnā kā karttavya baṛhāō .

⁹⁷Increase this task of sustenance.

¹⁰²Vah tab hōgā jab kōī ēk sthān banāō jō viśhēṣh ( yōg ) abhyās kā hō , jismē̃ jānē sē hī aisā anubhav karē̃ ki nā mālūm ham kahā̃ ā gayē haĩ .

⁹⁸This will only happen when you create one place especially for the practice of yoga, so that as soon as people enter that place, they have the experience of not knowing to where they have come.

¹⁰³Sthān bhī avasthā kō baṛhātā hai .

⁹⁹Even the place can make someone's stage move forward.

¹⁰⁴Madhuban kā sthān hī sthiti kō baṛhātā hai nā .

¹⁰⁰The place of Madhuban also makes your stage move forward.

¹⁰⁵Tō aisā kōī sthān banāō jō kōī kabhī bhī parēśān-duḥkhī ātmā hō , chintā mē̃ ḍūbī huī hō tō vah ānē sē hī mahsūs karē ki ham kahā̃ āyē haĩ .

¹⁰¹So create such a place that any soul who is distressed and troubled, experiences from the moment he arrives, where he has reached. ¹⁰²Create such plans.

¹⁰⁶Aisā plan banāō . ¹⁰⁷Apnē kō saphaltāmūrt samajhtē hō  ?

¹⁰³Do you consider yourself to be the embodiment of success?

¹⁰⁸Saphaltāmūrt bannē kē liē mukhya kaunsā guṇ dhāraṇ karnē sē saphaltāmūrt ban jāyēṅgē  ?

¹⁰⁴In order to be the embodiment of success, what main virtue is it essential to imbibe?

¹⁰⁹Saphaltāmūrt bannē kē liē mukhya guṇ chāhiē sahanśhīltā .

¹⁰⁵In order to be the embodiment of success, you need the main virtue of tolerance.

¹¹⁰Sahanśhīltā aur saraltā kōī bhī kārya kō saphal banā dē̃gī .

¹⁰⁶Tolerance and easiness will make any task successful.

¹¹¹Jaisē kōī dhairyatā vālā manuṣhya sōch samajhkar kārya kartē hai tō saphaltā prāpt hōtī hai . ¹¹²Vaisē hī sahanśhīl jō hōtē haĩ vah apnī hī sahanśhīltā key|kī śhakti sē , kaisā bhī kaṭhōr saṅskār vālā hō vā kaisē bhī kaṭhin kārya hō , unkō śhītal banā dētē haĩ vā sahaj kar dētē haĩ .

¹⁰⁷Just as when a patient person carries out a task after careful consideration and so receives success, in the same way, those who are tolerant, are able to make those who have strong bitter sanskars cool, or make a difficult task easy, with the power of their tolerance.

¹¹³Sahanśhīltā kā guṇ jismē̃ hōgā vah gambhīr bhī zarūr hōgā .

¹⁰⁸Those who have the power of tolerance will also definitely be deep and mature.

¹¹⁴Jō gambhīr hōtā hai vah gahrāī mē̃ jānē vālā hōtā hai aur jō gahrāī mē̃ jānē vālā hōtā hai vah kōī bhī kārya mē̃ kabhī ghabrāyēgā nahī̃ .

¹⁰⁹Those who are mature go into the depth, and those who go into the depth will never be afraid of any task. ¹¹⁰They will attain success by going into the depth.

¹¹⁵Gahrāī mē̃ jākar saphaltā prāpt karēgā . ¹¹⁶Sahanśhīltā vālē bāharmukhtā K|kē vibration kō hī nahī̃ , lēkin man K|kē saṅkalp bhī jō utpanna hōtē haĩ un saṅkalpō̃ key|kī utpatti kō dēkhkar bhī ghabrāyēṅgē nahī̃ . ¹¹⁷Apnī sahanśhīltā sē sāmnā karē̃gē .

¹¹¹Those who have the power of tolerance will not allow either the vibrations of extroversion, or the thoughts that are created in the mind to confuse them or make them afraid. ¹¹²With their power of tolerance, they will be able to face that also.

¹¹⁸Aur sahanśhīltā K|kē guṇ vālē key|kī sūrat sē kyā dikhāī dēgā  ?

¹¹³What is visible from the face of those who have the virtue of tolerance?

¹¹⁹Jismē̃ sahanśhīltā kā guṇ hōtā hai vah sūrat sē sadaiv santuṣhṭ dikhāī dēgā .

¹¹⁴The face of those who have the virtue of tolerance constantly reveals them to be content.

¹²⁰Unkē nain-chain kabhī bhī asantuṣhṭatā K|kē nahī̃ dikhāī dēgē .

¹¹⁵Their eyes and features will never be those of discontentment.

¹²¹Tō jō svayã santuṣṭamūrta rahtē haĩ vah aurō̃ kō bhī santuṣhṭ banā dēgē . ¹²²Aur chaltē-phirtē vah phariśhtā anubhav hōgā .

¹¹⁶So those who themselves remain the embodiment of contentment will make others content, and whilst walking and moving, they will be experienced as angels.

¹²³Sahanśhīltā bahut mukhya dhārṇā hai .

¹¹⁷The virtue of tolerance is a very important dharna.

¹²⁴Jitnī sahanśhīltā apnē mē̃ dēkhē̃gē utnā samjhō svayã sē bhī santuṣhṭ haĩ , dūsrē bhī santuṣhṭ haĩ .

¹¹⁸The more you see the power of tolerance within yourself, accordingly, you should consider yourself to be content with yourself, and also others to be content with you.

¹²⁵Santuṣhṭ hōnā mānā saphaltā pānā .

¹¹⁹To be content means to attain success.

¹²⁶Jō kōī bhī bāt kō sahan kar lētā hai tō sahan karnā arthāt uskī gahrāī mē̃ jānā .

¹²⁰There are those who are able to tolerate anything: to tolerate something means to go into the depth of it.

¹²⁷Jaisē sāgar K|kē talē mē̃ jātē haĩ tō ratna lēkar ātē haĩ . ¹²⁸Aisē hī jō sahanśhīl hōtē haĩ vah gahrāī mē̃ jātē haĩ , jis gahrāī sē bahut śhaktiyō̃ key|kī prāpti hōtī hai .

¹²¹Just as when you go to the bottom of the ocean, you emerge with jewels, in the same way, those who are tolerant go into the depth, and through this depth, they are able to attain many powers.

¹²⁹Sahanśhīl hī manan-śakti kō prāpt kar saktē haĩ .

¹²²Only those who are tolerant can attain the power of churning.

¹³⁰Sahanśhīl jō hōtā hai vah andar hī andar apnē manan mē̃ tatpar rahtā hai aur jō manan mē̃ tatpar rahtā hai vahī magna rahtā hai .

¹²³Those who are tolerant will constantly remain busy in their own internal churning. ¹²⁴And those who are engaged in churning have a stage where they are lost in love.

¹³¹Tō sahanśhīltā bahut āvaśhyak hai .

¹²⁵The power of tolerance is very essential.

¹³²Unkā chēhrā hī guṇmūrt ban jāyēgā .

¹²⁶Their faces will be the embodiment of virtues.

¹³³Sahanśhīltā key|kī dhārṇā par itnā attention rakhnā hai .

¹²⁷You have to pay this much attention to the inculcation of tolerance.

¹³⁴Sahanśhīl hī drama key|kī ḍhāl par ṭhahar saktā hai .

¹²⁸Only those who are tolerant are able to hold the shield of the drama.

¹³⁵Sahanśhīltā nahī̃ tō drama key|kī ḍhāl kō pakaṛnā bhī muśhkil hai .

¹²⁹If you are not tolerant, it is difficult to get hold of the shield of the drama.

¹³⁶Sahanśhīltā vālā hī sākṣhī ban saktā hai aur drama key|kī ḍhāl kō pakaṛ saktā hai .

¹³⁰Only those who are tolerant are able to be detached observers, and are able to hold the shield of the drama.

¹³⁷Itnā attention is par hai  ?

¹³¹Do you pay that much attention to this?

¹³⁸Sadaiv kōī-na-kōī guṇ sāmnē dēkh unkī gahrāī mē̃ jānā hai .

¹³²Constantly keep one or another virtue in front of you and go into the depth of it.

¹³⁹Jitnā-jitnā gahrāī mē̃ jāyēṅgē utnā hī guṇ key|kī value kā patā paṛēgā aur jitnā jis chīz key|kī value kā mālūm hōtā hai utnā hī her|har guṇ kō grahaṇ karnā vā varṇan karnā sahaj hai .

¹³³The more you go into the depth, the more you will know the value of that virtue. ¹³⁴And the more you know about the value of any particular virtue, the more easy it is to imbibe it and to speak about it.

¹⁴⁰Lēkin ēk-ēk guṇ key|kī gahrāī kitnī hai - yah jō jāntē haĩ vahī itnē valuable bantē haĩ , unkā hī gāyan sarv guṇ sampann kā hōtā hai arthāt guṇō̃ K|kē ādhār par hī itnī value hai .

¹³⁵There is so much depth in each virtue: however, only those who know this can become as valuable. ¹³⁶Only they are praised as being those who are complete with all virtues, that is, only on the basis of virtues is there this much value.

¹⁴¹Tō jin guṇō̃ K|kē ādhār sē itnē valuable banē , us ēk-ēk guṇ key|kī kitnī value hōgī  !

¹³⁷So there would be that much value in each virtue, and it is on that basis that you become as valuable.

¹⁴²Aisī gahrāī mē̃ jānā hai aur jitnā svayã kō value kā patā mālūm hōgā utnā hī aurō̃ kō bhī us value sē sunāyēṅgē .

¹³⁸Go into such depth, and the more you know about the value of something, the more you will be able to relate it to others with that value.

¹⁴³Achchhā .

¹³⁹Achcha.

¹⁴⁴Apnē kō vailyuēbal key|kī list mē̃ samajhtē hō  ? ¹⁴⁵Vailyuēbal kā mukhya lakṣhaṇ kyā hōtā hai  ?

¹⁴⁰Just as you call BapDada, Trimurti, in the same way, is there a vision granted of three images through the image of each of you?

¹⁴⁶Jaisē bāpdādā kō trimūrti kahtē haĩ vaisē āp ēk-ēk K|kē ēk mūrt sē tīn mūrt kā sākṣhātkār hōtā hai . ¹⁴⁷Bāp tō tīn dēvtāō̃ kā rachayitā hōnē K|kē kāraṇ trimūrti kahlātē haĩ .

¹⁴¹Baba is called Trimurti because of His being the Creator of the three deities, but is there a vision granted of three images through the image of each of you?

¹⁴⁸Lēkin āp ēk-ēk K|kē mūrtta sē tīn mūrtta kā sākṣhātkār hōtā hai  ?

¹⁴²What are these three images? ¹⁴³Of which three images do the shaktis grant a vision?

¹⁴⁹Vah tīn mūrt kaunsī haĩ  ?

¹⁴⁴Do you carry out three tasks at present?

¹⁵⁰Śhaktiyō̃ dvārā kaunsī tīn mūrtiyō̃ kā sākṣhātkār hōtā hai  ?

¹⁴⁵Many souls inspire the creation and sustenance of divine sanskars in others.

¹⁵¹Āp lōgō̃ dvārā abhī tīn karttavya hōtē haĩ .

¹⁴⁶So you carry out the task of establishment.

¹⁵²Kaī ātmāō̃ K|kē andar daivī saṅskārō̃ key|kī rachnā vā sthāpanā karātē hō . ¹⁵³Tō yah sthāpanā kā kārya bhī kartē hō .

¹⁴⁷And, many souls have such weak sanskars that they are not able to reveal their own sanskars nor are they able to use their sanskars for service.

¹⁵⁴Aur kaī ātmāō̃ K|kē saṅskār aisē haĩ jō kuchh nirbal haĩ ’ .

¹⁴⁸To give them help and to make them move forward is sustenance.

¹⁵⁵Apnē saṅskārō̃ kā parivartan nahī̃ kar saktē vā apnē saṅskārō̃ kō sēvā mē̃ nahī̃ lagā saktē , unhō̃ kō madad dē āgē baṛhānā - yah hai pālnā .

¹⁴⁹When giving sustenance, you have to make something that is small grow big. ¹⁵⁰And, there are other souls who are not able to finish their old sanskars with their own power.

¹⁵⁶Pālnā mē̃ chhōṭē sē baṛā karnā hōtā hai .

¹⁵¹Do you become their helpers and help them to destroy their sins?

¹⁵⁷Aur phir kaī ātmāyē̃ jō apnī śhakti sē purānē saṅskārō̃ kō miṭā nahī̃ saktī , unhō̃ K|kē bhī madadgār ban unkē vikarmō̃ kō nāśh karnē mē̃ madadgār bantē hō .

¹⁵²Are you carrying out all three tasks? ¹⁵³What are the three images for these three tasks? ¹⁵⁴At the time when you create new, divine sanskars in another soul, you become the embodiment of knowledge.

¹⁵⁸Tīnō̃ karttavya chal rahē haĩ . ¹⁵⁹In tīn karttavyō̃ kē liē tīn mūrt kaunsī haĩ  ?

¹⁵⁵And at the time when you give sustenance, there is the need of being the embodiment of both mercy and love.

¹⁶⁰Jis samay kōī ātmā mē̃ nayē daivī saṅskārō̃ key|kī rachnā karātī hō , us samay bantī hō jñānamūrtta .

¹⁵⁶If you do not have mercy, there cannot be any love. ¹⁵⁷So at the time of giving sustenance, you must be merciful and the embodiment of love.

¹⁶¹Aur jis samay pālnā karātī hō tō us samay rahm aur snēh dōnō̃ mūrti key|kī āvaśhyaktā hai .

¹⁵⁸And, at the time when you are inspiring the destruction of the old sanskars of someone, you must be the embodiment of power.

¹⁶²Agar rahm nahī̃ ātā hai tō snēh bhī nahī̃ . ¹⁶³Tō pālnā K|kē samay ēk merciful aur snēh mūrt .

¹⁵⁹And secondly, instead of being authoritative, you must have spiritual authority.

¹⁶⁴Aur jis samay kōī K|kē purānē saṅskārō̃ kā nāśh karātī hō us samay śhakti-svarūp aur dūsrā rōb K|kē bajāy rūhāb mē̃ .

¹⁶⁰Until you stabilise yourself in spiritual authority, you will not able to inspire them to destroy their sins.

¹⁶⁵Jab tak rūhāb mē̃ nahī̃ ṭhahartē tab tak unkē vikarmō̃ kā vināśh nahī̃ karā saktē .

¹⁶¹On the path of ignorance, in order to make others renounce their weaknesses, you become authoritative.

¹⁶⁶Jaisē agyān-kāl mē̃ kōī key|kī burāī chhuṛānē kē liē rōb rakhā jātā hai .

¹⁶²Here, you must not become bossy, but you have to stabilise yourselves in spiritual authority.

¹⁶⁷Yahā̃ rōb tō nahī̃ lēkin rūhāb mē̃ ṭhaharnā paṛtā hai . ¹⁶⁸Agar rūhāb mē̃ na ṭhaharō tō unkē purānē saṅskārō̃ kā nāśh nahī̃ karā sakē̃gī .

¹⁶³If you do not stabilise yourselves in this spiritual authority, you are not able to inspire them to destroy their old sanskars.

¹⁶⁹Śhakti rūp mē̃ viśhēṣh is rūhāb key|kī dhārṇā kartī hō .

¹⁶⁴You especially have the inculcation of this spiritual authority in the form of power.

¹⁷⁰In guṇō̃ dvārā yah tīn karttavya kartī hō .

¹⁶⁵You carry out these three tasks through these virtues.

¹⁷¹Kōī mē̃ agar rūhāb key|kī kamī hai tō pālnā kar saktī hō lēkin unkē saṅskārō̃ kō nāśh nahī̃ kar saktī .

¹⁶⁶If you are lacking spiritual authority, although you are able to give sustenance, you are unable to destroy their sanskars.

¹⁷²Sirph taras aur snēh hai tō vināśh karānē kā karttavya nahī̃ .

¹⁶⁷If there is just love and mercy, you cannot carry out the task of destruction.

¹⁷³Snēh , rahm nahī̃ tō pālnā kā karttavya nahī̃ .

¹⁶⁸If there is no love or mercy, you cannot carry out the task of giving sustenance.

¹⁷⁴Rūhāb jyādā hai lēkin rahm cum|kam hai tō pālnā mē̃ itnā madadgār nahī̃ , lēkin kōī K|kē vikarmō̃ kā nāśh karānē mē̃ madadgār haĩ . ¹⁷⁵Aur phir knowledgeful nahī̃ haĩ tō nayē saṅskārō̃ key|kī rachnā nahī̃ karā saktī .

¹⁶⁹If there is greater spiritual authority and less mercy, you are not such a great helper in giving sustenance. ¹⁷⁰However, if someone is a helper in helping to destroy the sins of others, and yet is not knowledge-full, he is not able to inspire the creation of new sanskars.

¹⁷⁶Kōī mē̃ kaunsā viśhēṣh guṇ hai , kōī mē̃ kaunsā viśhēṣh guṇ hai .

¹⁷¹Some have one special virtue and others have another special virtue.

¹⁷⁷Lēkin chāhiē tīnō̃ hī .

¹⁷²However, all three are needed.

¹⁷⁸Agar tīnō̃ mē̃ hī practical mē̃ samāntā hai tō phir safalatā bahut jaldī miltī hai .

¹⁷³If there is equality in all three in a practical way, you can very easily attain success.

¹⁷⁹Nahī̃ tō kōī bāt key|kī kamī hōnē kāraṇ jō sampūrṇ safalatāhōnī chāhiē aur jaldī hōnī chāhiē usmē̃ time lag jātā hai . ¹⁸⁰Tō abhī lakṣhya yah rakhnā hai ki tīnō̃ karttavya karnē kē liē yah mukhya guṇ mūrt bannā hai .

¹⁷⁴Otherwise, if something is lacking, it takes time to attain the complete success that you should attain. ¹⁷⁵In order to carry out all three tasks, you must have the aim of being the embodiment of all these main virtues. ¹⁷⁶There shouldn't be anything lacking in that.

¹⁸¹Usmē̃ kamī na hō .

¹⁷⁷Then you will be able to bring the time closer.

¹⁸²Phir samay kō nazdīk lāyēṅgē .

¹⁷⁸You have to bring about this equality.

¹⁸³Yah samāntā lānī hai , jō bāp mē̃ sarv guṇō̃ key|kī samāntā hai . ¹⁸⁴Abhī kōī mē̃ kaunsā guṇ , kōī mē̃ kaunsī viśhēṣhtā hai .

¹⁷⁹Baba has equality in all the virtues He has, whereas some of you have the speciality of one virtue, and others the speciality of another virtue.

¹⁸⁵Phark hai nā .

¹⁸⁰So there is a difference.

¹⁸⁶Bāpdādā kaunsī gift dēnē āyē haĩ  ?

¹⁸¹What gift has BapDada come to give?

¹⁸⁷Nirākār bāp key|kī gift kaunsī hai aur sākār key|kī gift kaunsī hai  ?

¹⁸²What is the gift from the incorporeal Father and what is the gift from the corporeal father?

¹⁸⁸Dōnō̃ gift milī haĩ  ?

¹⁸³You have received both the gifts.

¹⁸⁹Dōnō̃ key|kī gift ēk hī hai vā alag-alag hai  ?

¹⁸⁴Is the gift from each of them the same, or are they different gifts?

¹⁹⁰Gift tō sabkō milī hai .

¹⁸⁵All of you have received the gift.

¹⁹¹Bāp aur dādā dvārā gift miltī hai .

¹⁸⁶You have received a gift from both Bap and Dada.

¹⁹²Jō sarv ātmāō̃ prati gift hai svarg kā rāj-bhāg , vah tō sabkō miltā hī hai lēkin jō ananya bachchē snēhī vā sarv kārya mē̃ sahyōgī bantē haĩ unhō̃ kō phir apnī-apnī gift miltī hai dōnō̃ dvārā .

¹⁸⁷The gift for all the souls, the fortune of the kingdom of heaven, is received by all the souls, but those special children who are very loving and are co-operative in all tasks receive their own special individual gifts from both fathers.

¹⁹³Sākār bāpdādā dvārā ēk hī viśhēṣh gift kaunsī milī hai , jō snēhī aur sahyōgī ratnō̃ kō hī miltī hai .

¹⁸⁸What is the one special gift that all of you have received from corporeal BapDada? ¹⁸⁹This gift is only received by the loving and co-operative jewels.

¹⁹⁴Vah svarg key|kī gift tō vardān mē̃ miltī hai .

¹⁹⁰You receive the gift of heaven as a blessing.

¹⁹⁵Sākār aur nirākār dvārā har ēk kō special vardān bhī milā hai aur gift bhī milī hai .

¹⁹¹Each of you has received special blessings as well as a gift from the corporeal and the Incorporeal.

¹⁹⁶Kaī aisē vardān harēk kō apnē-apnē milē huē haĩ jō binā mēhnat K|kē vardān dvārā saphaltā kō pātē rahtē haĩ .

¹⁹²Many of you have received your own individual blessings through which you are able to attain success without any effort.

¹⁹⁷Vardān tō apnē-apnē jāntē hō .

¹⁹³You know of your own blessings.

¹⁹⁸Kōī kō kōī viśhēṣh śhakti kā vardān milā huā hai , kōī kō kis viśhēṣh śhakti kā vardān milā huā hai .

¹⁹⁴Some have received the blessing of one special power, and others have received the blessing of another power.

¹⁹⁹Un vardānō̃ kā anubhav bhī harēk kartē haĩ .

¹⁹⁵Each of you has the experience of those blessings.

²⁰⁰Kōī kō sarv K|kē sadā sahyōgī bannē kā bhī vardān miltā hai , kiskō sarv K|kē snēhī bannē kā vardān miltā hai .

¹⁹⁶Some have even received the blessing of constantly remaining co-operative with all. ¹⁹⁷Some received the blessing of being loving with everyone.

²⁰¹Kiskō sarv K|kē sambandh mē̃ ānē kā vardān miltā hai , kōī kō kōī bhī samasyā āyē uskō sāmnā karnē key|kī śhakti kā bhī vardān miltā hai .

¹⁹⁸Some receive the blessing of interacting with others. ¹⁹⁹Some have even received the blessing of the power of being able to face any problem that comes in front of the soul.

²⁰²Tō harēk kō apnā-apnā vardān bhī milā huā hai .

²⁰⁰So each of you has received your own blessing.

²⁰³Lēkin sāth-sāth gift bhī milī huī hai .

²⁰¹Together with this, you have also received a gift.

²⁰⁴Ēk-ēk K|kē andar dēkhē̃gē tō sarv śhaktiyō̃ mē̃ sē ēk śhrēṣhṭh śhakti vardān rūp mē̃ prāpt hai , jiskē liē mēhnat nahī̃ karnī paṛtī hai , natural prāpti hai .

²⁰²If you look at all the powers that someone has, you will find that out of all the powers, there is one elevated power received in the form of a blessing. ²⁰³You do not have to make any effort for this; it is attained naturally.

²⁰⁵Ēk-dō sē samparka mē̃ ānē sē anubhav hōtā hai .

²⁰⁴When you come into contact with one another, you experience those powers.

²⁰⁶Jaisē ēk-dō K|kē guṇō̃ kā varṇan kartē hō vaisē harēk K|kē vardān kā bhī mālūm paṛ jātā hai .

²⁰⁵Just as you speak of one another's virtues, in the same way, you can also know about the blessings each one has received.

²⁰⁷Lēkin jō bhī personal gift hōtī hai ussē viśhēṣh snēh rahtā hai .

²⁰⁶However, there is special love for a personal gift. ²⁰⁷What is that gift?

²⁰⁸Vah kaunsī gift hai  ?

²⁰⁸Think about this.

²⁰⁹Yah sōchnā aur dūsrā yah sōchnā ki personal gift kō sadaiv kāyam rakhnē kē liē viśhēṣh kis bāt kā attention rakhnē key|kī āvaśhyaktā hai  ?

²⁰⁹And also think about what special attention is needed in order to keep the personal gift with you all the time.

²¹⁰Amr̥itvēlē is par vichār sāgar manthan karnā .

²¹⁰Churn this at amrit vela. ²¹¹Achcha.

²¹¹Yād kī yātrā sē ātmā mē̃ vil-pāvar ātī hai .

²¹²The soul develops will-power by staying on the pilgrimage of remembrance.

²¹²Jitnī-jitnī will - power dhāraṇ karē̃gē utnī buddhi kō jahā̃ chāhē̃ , jitnā samay chāhē̃ utnā lagā saktē haĩ .

²¹³The more you imbibe will-power, the more you will be able to stabilise your mind and intellect wherever you want and for whatever length of time you want.

²¹³Vil-pāvar kaisē ā saktī hai .

²¹⁴How can you develop will-power?

²¹⁴ ( will karnē sē ) will karnē key|kī niśhānī apnī vil-pāvar sē samajh saktē hō  ?

²¹⁵(By willing everything.) ²¹⁶You can understand the sign of your being able to will something through your will-power.

²¹⁵Sarv śhaktiyō̃ kō will kiyā tō bāp sarv śhaktiyā̃ will kar dētē haĩ . ²¹⁶Sarvśhaktivān sāthī ban gayē aur sarv śhaktiyā̃ sāthī ban gayī̃ , tō phir vijay hī vijay hai .

²¹⁷If you will all the powers, Baba also wills all His powers to you. ²¹⁸Then the Almighty Authority, the One with all powers, becomes your Companion and all the powers also become your companions. ²¹⁹Then you will have total victory.

²¹⁷Bhakti-mārg mē̃ bhī kōī kārya kartē haĩ tō samajhtē hai nā mālūm pūrā hō yā na hō .

²²⁰On the path of bhakti, when people carry out a task, they think: I don't know whether it will be accomplished or not.

²¹⁸Isliē bhagvān kē ūpar chhōṛ dētē haĩ ki - ‘ ‘ hē bhagvān  !

²²¹Therefore, they leave it up to God. ²²²"Hey God, You know about Your task".

²¹⁹Āpkā kārya āp hī jānō . ²²⁰’ ’ tō yah jō bhakti-mārg mē̃ saṅskār bharē vah ab practical kiyā hai .

²²³So the sanskars you have on the path of bhakti are now being fulfilled practically. ²²⁴You have done it practically. ²²⁵On the path of bhakti, it was just for the name sake.

²²¹Bhakti-mārg mē̃ kahnē mātra thā .

²²⁶Here, on the path of knowledge, you have done it practically.

²²²Yahā̃ gyān mārg mē̃ kiyā hai . ²²³Gyān-mārg mē̃ karnē key|kī śhakti , bhakti-mārg mē̃ kahnē key|kī śhakti .

²²⁷On the path of knowledge, you have the power to do something practically, whereas on the path of bhakti, you just have the power to speak about it.

²²⁴Rāt din kā phark hai .

²²⁸There is the difference of day and night.

²²⁵Achchhā .

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