गुरुवार 10 जून 1971 की अव्यक्त मुरली

⁰> ¹10-06-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 17/01/10 Madhuban Avyakt BapDada Om Shanti 10/06/71

²Sēvā key|kī dharnī taiyār karnē kā sādhan – searchlight

¹A searchlight is the means to prepare the field of service.

³Harēk K|kē mastak par tīn rēkhāyē̃ kaunsī dēkh rahē haĩ  ?

²What three lines on each one's forehead is Baba looking at?

⁴Āpkō apnī rēkhāyē̃ dikhāī dētī haĩ  ?

³Can you see your own lines?

⁵Jaisē bāp K|kē yādgār chitra mē̃ sadaiv tīn rēkhāyē̃ jarūr dikhātē haĩ . ⁶Aisē hī harēk śhāligrām K|kē mastak par tīn rēkhāyē̃ kaunsī dikhāī dētī haĩ  ?

⁴Just as three lines are shown in the image of the memorial of the Father, in the same way, what three lines are visible on the foreheads of the saligrams?

⁷Mastak kō kab darpaṇ mē̃ dēkhā hai  ?

⁵Have you ever seen your forehead in the mirror?

⁸Kaunsē darpaṇ mē̃ dēkhā hai  ?

⁶In which mirror have you seen it?

⁹Harēk K|kē mastak par ēk rēkhā vā niśhānī vijay key|kī niśhānī hai .

⁷On each one's forehead, one line and symbol is that of victory.

¹⁰Vijay key|kī niśhānī hōtī hai triśhūl .

⁸The symbol of victory is a trident.

¹¹Triśhūl man , vāṇī , karma tīnō̃ mē̃ saphaltā key|kī niśhānī , vijay key|kī niśhānī hai .

⁹A trident is a symbol of victory, that is, a symbol of success in your thoughts, words and deeds.

¹²Śhaktiyō̃ K|kē chitrō̃ mē̃ bhī triśhūl dikhātē haĩ .

¹⁰A trident is also shown in the images of the Shaktis.

¹³Tō harēk K|kē mastak mē̃ yah vijay key|kī niśhānī triśhūl hai .

¹¹So, there is this trident which is a symbol of victory on each one's forehead.

¹⁴Triśhūl kē ūpar dūsrī rēkhā va niśhānī hai bindī .

¹²Another symbol on the line of the trident is a bindi (a dot).

¹⁵Tīsrī rēkhā phir hai triśhūl kē nīchē jō lambī line hōtī hai , vah niśhānī hai line clear aur careful key|kī . ¹⁶Careful bhī aur clear bhī .

¹³The third line is the long line under the trident. ¹⁴That is a symbol of having aclear line and of being careful; of being careful and alsoclear.

¹⁷Mārg K|kē bīch mē̃ kōī bhī rūkāvaṭ na āyē .

¹⁵There should not be any obstacles on the path.

¹⁸Tō tīsrī niśhānī hai sīdhā mārg par ēkras hō chalnē vālē .

¹⁶So, the third symbol is that of your moving constantly straight on the path.

¹⁹Tīnō̃ hī rēkhāyē̃ vā niśhāniyā̃ harēk K|kē mastak par dēkh rahē haĩ .

¹⁷So Baba is seeing all the three lines and symbol on each one's forehead.

²⁰Rēkhāyē̃ sabhī key|kī hōtī haĩ lēkin kōī key|kī spaṣhṭ hōtī haĩ , kōī key|kī spaṣhṭ nahī̃ hōtī haĩ .

¹⁸You all have these lines, but they are clear on some and not as clear on others.

²¹Tō āpnē apnī lakīrē̃ dēkhī̃  ?

¹⁹So, have you seen your lines?

²²Triśhūl hai , line clear bhī hai aur ātmik sthiti key|kī bindī bhī hai .

²⁰You have the trident, theclear line and also the bindi of the stage of soul consciousness.

²³Bhakta lōg bhī mastak mē̃ tilak key|kī niśhānī rakhtē haĩ .

²¹Devotees put a symbol of the tilak on their foreheads.

²⁴Āp lōgō̃ kō mastak mē̃ lagānē key|kī āvaśhyaktā nahī̃ hai .

²²You do not need to put it on your forehead.

²⁵Sadaiv apnē mastak key|kī in rēkhāō̃ sē apnī sthiti kō parakh sakhatē hō .

²³You can constantly recognise your stage through these lines on your forehead.

²⁶Tīnō̃ hī rēkhāyē̃ tēj hōnī chāhiē , tab hī sākṣhātkārmūrt ban saktē hō vā apnē karttavya kō saphal kar saktē hō .

²⁴All three lines should be sharp and clear. ²⁵Only then will you be able to be an image that grants visions, that is, you will be able to make your task successful.

²⁷Ab āp service par jā rahē hō .

²⁶You are now going on service.

²⁸Abhī sē hī un ātmāō̃ kē ūpar apnī search-light ḍālnē śhurū karnā hai . ²⁹Śhurū kī hai yā vahā̃ jākar śhurū karē̃gē  ?

²⁷You have to start giving asearchlight to those souls from now. ²⁸Have you already started this, or are you going to start to do it when you get there?

³⁰Searchlight key|kī rōśhnī dūr sē jātī hai .

²⁹The light from asearchlight reaches into the distance.

³¹Tō yahā̃ sē hī searchlight ḍālnī hai .

³⁰So you have to give thissearchlight from here.

³²Ātmāō̃ kō chun saktē hō .

³¹You can select the souls.

³³Yahā̃ sē hī kārya śhurū karnē sē vahā̃ jātē hī pratyakṣha sabūt dikhāī dēgā .

³²If you start this task here, then, when you arrive there, you will be able to see the visible proof.

³⁴Searchlight bankar K|kē hī chaltē-phirtē hō vā jab baiṭhtē hō tab hī searchlight dētē hō  ?

³³Do you walk and move along whilst being asearchlight, or is it only when you sit down that you give a searchlight?

³⁵Nirantar searchlight samajhkar chārō̃ ōr vāyumaṇḍal kō banānē kā karttavya abhī sē hī karnā hai . ³⁶Jō vahā̃ jātē hī vāyumaṇḍal K|kē ākarṣhaṇ sē samīp ānē vālī ātmāyē̃ apnā sahaj hī bhāgya pā sakē̃ .

³⁴You have to carry out the task now of constantly being asearchlight and creating an atmosphere in all four directions so that, as soon as you get there, the souls who are going to come close can easily attain their fortune through the attraction of the atmosphere.

³⁷Kyōṅki abhī samay cum|kam aur saphaltā hajār guṇā dikhānī hai .

³⁵This is because you now have to show a thousandfold success in very little time.

³⁸Pahlē kā samay aur thā . ³⁹Samay jyādā aur saphaltā kam hōtī thī . ⁴⁰Lēkin abhī cum|kam samay mē̃ saphaltā hajār guṇā hō , vah plan banānā hai .

³⁶Previously, it was a different time; there was more time used and less success attained, but you now have to makeplans whereby you attain a thousandfold success in very little time.

⁴¹Plan K|kē pahlē plain|plane bannā hai .

³⁷Before creating theplans, you have to become plain.

⁴²Agar plain|plane ban gayē tō plan practical mē̃ ṭhīk ā jāyēgā .

³⁸If you become plain, theplans will take a practical shape very well.

⁴³Plain|plane bannē sē hī plan ṭhīk chal sakēgā .

³⁹Only by your beingplain will the plans be carried out very well.

⁴⁴Plain|plane bannē kē bād phir plan kyā rakhnā hai , jissē sadā saphaltā prāpt hō  ?

⁴⁰What plans must you have after becomingplain through which you can attain constant success?

⁴⁵Sō thōṛē mē̃ sunātē haĩ jō kabhī bhūlē nahī̃ .

⁴¹Baba is telling you this in just a few words so that you never forget.

⁴⁶Ēk tō yād rakhnā ki ham sab ēkmat haĩ arthāt ēk K|kē hī mat par ēk mati .

⁴²Firstly, you have to remember that you are all united, that is, all of you are following the directions of One.

⁴⁷Dūsrī bāt - - vāṇī mē̃ bhī sadaiv ēk kā hī nām bār-bār apnē kō vā dūsrō̃ kō smr̥iti mē̃ dilānā hai .

⁴³Secondly, through your words; you constantly have to remind yourself and others of the name of One.

⁴⁸Tīsrī bāt - - chalan athavā karma mē̃ economy hō .

⁴⁴Thirdly, there should beeconomy in your activity and in your actions.

⁴⁹Na sirph tan mē̃ economy karnī hai , lēkin vāṇī mē̃ bhī economy hō , saṅkalp mē̃ bhī economy , samay mē̃ bhī economy .

⁴⁵There should not only beeconomy with money but also with your words. ⁴⁶There should also beeconomy with your thoughts and time.

⁵⁰Tō chalan mē̃ sabhī prakār key|kī economy hō .

⁴⁷So, there should be all types ofeconomy in your activities.

⁵¹Yah tīnō̃ hī bātē̃ - - ēk mati , ēk kā nām arthāt ēknāmī aur phir economy .

⁴⁸There should be all these three aspects: following the directions of One, constantly taking the name of One and havingeconomy.

⁵²Yah tīnō̃ hī bātē̃ sadaiv smr̥iti mē̃ rakh phir kadam uṭhānā vā saṅkalp kō vāṇī mē̃ lānā hai .

⁴⁹Whilst taking every step and putting your thoughts into words, you must constantly keep all these three things in your consciousness.

⁵³Kōī bhī lēn-dēn kartē hō tō usī samay ēk salōgan yād rakhnā hai - bālak sō mālik .

⁵⁰Whenever there is any exchange, remember oneslogan at that time: A child and so a master.

⁵⁴Jis samay vichārō̃ kō dētē hō tō mālik bankar dēnā chāhiē lēkin jis samay final hōtā hai us samay phir bālak ban jānā hai .

⁵¹When you have to present your ideas, present them as a master, but when it is time for the ideas to befinalised, become a child.

⁵⁵Sirph mālikpanā bhī nahī̃ , sirph bālakapanā bhī nahī̃ .

⁵²Neither be just a master nor just a child.

⁵⁶Jis samay jō karma karnā hai us samay vahī sthiti hōnī chāhiē . ⁵⁷Aur jab bhī anya ātmāō̃ kīsarvisakaratē hō tō sadaiv yah bhī dhyān mē̃ rakhō ki dūsrō̃ key|kī sarvisakē sāth apnī service bhī karnī hai .

⁵³At the time when you have to perform any particular action, at that time, you must have this stage, and when you serve other souls, always, as well, payattention to serving yourself.

⁵⁸Ātmik-sthiti mē̃ apnē kō sthit rakhnā , yah hai apanīsarvis .

⁵⁴To stabilise yourself in the stage of soul consciousness is to serve the self.

⁵⁹Pahlē yah check karō ki apanīsarvisabhī chal rahī hai  ?

⁵⁵First of all, check whether you are also serving yourself.

⁶⁰Apnī sarvisanahī̃ hōtī tō dūsrō̃ key|kī service mē̃ saphaltā nahī̃ hōgī .

⁵⁶If you are not serving yourself, there will not be success in serving others.

⁶¹Isliē jaisē dūsrō̃ kō sunātē hō nā ki bāp kī yād arthāt apnī yād vā apnī yād arthāt bāp kī yād . ⁶²Is rīti sē dūsrō̃ key|kī service arthāt apnī service .

⁵⁷Therefore, just as you tell others that to remember the Father means to remember the self and that to remember the self means to remember the Father, in the same way, to serve others means to serve the self.

⁶³Yah bhī smr̥iti mē̃ rakhnā hai .

⁵⁸You must also keep this in your consciousness.

⁶⁴Jab kōī bhī sarvisapar jātē haĩ tō sadaiv aisē samjhō ki sarvisakē sāth-sāth apnē bhī purānē saṅskārō̃ kā antim - saṅskār kartē haĩ .

⁵⁹When you go to do anyservice, always think that, as well as doing that service, you are also carrying out the cremation ceremony of your old sanskars.

⁶⁵Jitnā saṅskārō̃ kā saṅskār karē̃gē utnā hī satkār milēgā . ⁶⁶Sabhī ātmāyē̃ āpkē āgē man sē namaskār karē̃gī .

⁶⁰The more you carry out the cremation ceremony of the old sanskars, the more you will accordingly receive respect.

⁶⁷Ēk hōtā hai hāthō̃ sē namaskār karnā , dūsrā hōtā hai man sē . ⁶⁸Man hī man mē̃ guṇ gātē rahē̃ .

⁶¹All souls will salute you in their minds. ⁶²One is to salute physically with the hand, and the other is to salute with the mind.

⁶⁹Jaisē bhakti bhī ēk tō bāhar key|kī hōtī hai , dūsrī hōtī hai mānasik . ⁷⁰Tō bāhar sē namaskār karnā - yah kōī baṛī bāt nahī̃ hai .

⁶³They constantly sing praise in their minds, because just as one type of devotion is external, and the other is in the mind, so to salute externally is not a big thing.

⁷¹Lēkin man sē namaskār karē̃gē , guṇ gāyēṅgē bāp K|kē ki inhō̃ kō banānē vālā kaun  ?

⁶⁴However, they will salute you in their minds: they will sing praise of the Father being the One who has made you like this.

⁷²Dūsrā , jō unhō̃ K|kē apnē dr̥iṛh vichār haĩ unkō bhī āpkē sunāyē huē śhrēṣhṭh vichārō̃ kē āgē jhukā dēgē .

⁶⁵Secondly, when they hear your elevated ideas you will make them bow down for their determined ideas. ⁶⁶So that is like them saluting you, is it not?

⁷³Tō namaskār huā nā . ⁷⁴Man sē namaskār karē̃ , yah purūṣhārth karnā hai .

⁶⁷You have to make effort so that others salute you in their minds.

⁷⁵Bāhar K|kē bhakta nahī̃ banānā hai . ⁷⁶Lēkin mānasik namaskār karnē vālē banānē haĩ .

⁶⁸You must not create devotees who do everything externally, but you must create those who salute you in their minds.

⁷⁷Vahī bhakta badal kar gyānī ban jāyē̃ .

⁶⁹Only these devotees will change and become knowledge-full.

⁷⁸Jitnā-jitnā buddhi kō sadaiv svachchha arthāt ēk key|kī yād mē̃ arpaṇ karē̃gē utnā hī svayã darpaṇ ban jāyēṅgē .

⁷⁰The more you surrender your intellect, that is, the more you keep it clean and engage it in remembrance of One, the more you will become a mirror.

⁷⁹Darpaṇ K|kē sāmnē ānē sē na chāhtē huē bhī apnā svarūp dikhāī dētā hai .

⁷¹When people go in front of a mirror, they see their own form, even if they do not wish to see it.

⁸⁰Is rīti sē jab sadaiv ēk key|kī yād mē̃ buddhi kō arpaṇ rakhē̃gē tō āp chaitanya darpaṇ ban jāyēṅgē .

⁷²In the same way, when you constantly keep your intellects surrendered in the remembrance of One, you will become living mirrors.

⁸¹Jō bhī sāmnē āyēṅgē vah apnā sākṣhātkār vā apnē svarūp kō sahaj anubhav kartē jāyēṅgē .

⁷³Anyone who then comes in front of you will have a vision of his own self, and will easily experience his own form.

⁸²Tō darpaṇ bannā , jissē svataḥ hī sākṣhātkār hō jāyē .

⁷⁴So you must become mirrors through which others automatically have a vision of themselves.

⁸³Yah achchhā hai nā .

⁷⁵This is good, is it not?

⁸⁴Dūr sē hī mālūm paṛtā hai nā ki kōī searchlight hai .

⁷⁶They can tell from a distance that there is asearchlight there.

⁸⁵Bhalē kahā̃ bhī , kitnē bhī baṛē saṅgaṭhan mē̃ hō̃ , lēkin saṅgaṭhan K|kē bīch mē̃ dūr sē hī mālūm paṛē ki yah searchlight hai arthāt mārg dikhātē rahē̃ .

⁷⁷No matter how big a gathering you may be in, even amidst a gathering, they would be able to tell from a distance that you aresearchlights, that is, you continue to show the path. ⁷⁸You are thesearchlights who show the path.

⁸⁶Āp lōg nôlējaaur yād kī searchlight dvārā mārg dikhlānē vālē searchlight hō .

⁷⁹You are thesearchlights who show the path of knowledge and yoga through thatsearchlight.

⁸⁷Aur jab dr̥iṛh saṅkalp karkē jātē haĩ tō saṅkalp sē svarūp ban hī jāyēṅgē .

⁸⁰Then when you go from here with this determined thought you will become that practical form on the basis of having that thought.

⁸⁸Saṅkalp hai ki ham vijayī ratna haĩ , tō svarūp bhī vijay kā hī ban jātā hai .

⁸¹If you have the thought that you are victorious jewels, you have the form of victory.

⁸⁹Vāṇī aur karma aisē hī chaltē haĩ .

⁸²Your words and actions would also be accordingly.

⁹⁰Saṅkalp K|kē ādhār sē vijay karma mē̃ bharī huī hai .

⁸³Your actions are filled with victory on the basis of your thoughts.

⁹¹Vijay kā tilakasarvisaēbul ātmāō̃ kō lagā huā hai .

⁸⁴The tilak of victory is already applied to theserviceable souls.

⁹²Sarvisaarthāt vijay kā tilak lagā hai .

⁸⁵Service means to have the tilak of victory.

⁹³Yah serviceable group jā rahā hai nā .

⁸⁶This is aserviceable group that is now going.

⁹⁴Jiskā ēk second vā ēk saṅkalp bhī sarvisakē sivāy nā hō vah hai serviceable .

⁸⁷Those who do not spend even onesecond or one thought without doing service are serviceable.

⁹⁵Aisā yah group hai nā .

⁸⁸This is such agroup, is it not?

⁹⁶Jab khās sarvisapar jātē haĩ tō apnē ūpar bhī khās dhyān dēnā hōtā hai .

⁸⁹When you especially go for service, you have to pay specialattention to the self.

⁹⁷Yah sādhāraṇasarvisanahī̃ hai lēkin viśēṣasarvisahai .

⁹⁰You are not doing ordinary service, but specialservice.

⁹⁸Sādhāraṇasarvisakaratē hō tō sādhāraṇ smr̥iti rahtī hai .

⁹¹If you do ordinary service, you then have an ordinary consciousness.

⁹⁹Jab kōī bhī viśhēṣh kārya karnā hōtā hai tō viśhēṣh yād rahtī hai .

⁹²When you have to carry out a special task, you have special remembrance.

¹⁰⁰Tō sādhāraṇ smr̥iti mē̃ nahī̃ , lēkin powerful smr̥iti mē̃ rahnā hai .

⁹³So you must not keep an ordinary consciousness, but a powerful consciousness.

¹⁰¹Sadaiv powerful smr̥iti mē̃ rahnē sē vāyumaṇḍal powerful rahēgā .

⁹⁴When you have a constantly powerful consciousness, the atmosphere will be constantlypowerful.

¹⁰²Powerful vāyumaṇḍal hōnē K|kē kāraṇ kōī bhī ātmā is vāyumaṇḍal sē nikal nahī̃ pāyēṅgē , tab hī service key|kī saphaltā hōgī .

⁹⁵Because of your having a powerful atmosphere, no soul will be able to leave that atmosphere. ⁹⁶Only then will there be success inservice.

¹⁰³Sadaiv ēk-dō K|kē vichārō̃ kō satkār dēkar svīkār karnā hai , tō phir mānasik namaskār sahaj karē̃gē .

⁹⁷Always give regard to one another's ideas and accept them. ⁹⁸Only then will they easily be able to salute you in their minds.

¹⁰⁴Sadaiv ‘ hā̃ jī , hā̃ jī ’ kā pāṭh pakkā karnā .

⁹⁹Always make the lesson of "Ha ji, ha ji" firm.

¹⁰⁵Jitnā ‘ hā̃ jī , hā̃ jī ’ karē̃gē utnā hī sabhī jay-jayakār karē̃gē .

¹⁰⁰The more you say "Ha ji", the more everyone will sing praise of your victory.

¹⁰⁶Āp apnē śhakti-svarūp key|kī vā pāṇḍav-svarūp key|kī pratyakṣhatā karnē kē liē jā rahē hō nā .

¹⁰¹You are going to reveal your form of being a Shakti or a Pandava, are you not?

¹⁰⁷Aśhva chakra lagākar ātmāō̃ kō yagya mē̃ svāhā karānē liē jā rahē haĩ .

¹⁰²The horses are going on a tour to make souls sacrifice themselves in the yagya.

¹⁰⁸Svayã tō svāhā hō hī chukē haĩ .

¹⁰³You have already surrendered yourselves.

¹⁰⁹Ēkdam plain|plane bannā hai .

¹⁰⁴You must become completelyplain.

¹¹⁰Sāth mē̃ bōjh nahī̃ lēnā .

¹⁰⁵You must not take any burden with yourselves.

¹¹¹Pāṇḍav pañch haĩ lēkin mat ēk hai . ¹¹²Kahtē haĩ nā ki ham sabhī ēk haĩ .

¹⁰⁶There were five Pandavas, but all of them followed the directions of one.

¹¹³Ēk igzāmpal kāyam rakhnē kē liē yah first group hai .

¹⁰⁷You say that all of you are one. ¹⁰⁸This is thefirst group that constantly keeps an example of One.

¹¹⁴Smr̥iti-svarūp key|kī ēk-dō kō her|har samay smr̥iti dilānē sē ēk mat hō jāyēṅgē . ¹¹⁵Pañch pāṇḍavō̃ key|kī ēkmat key|kī viśhēṣhtā bhī hai aur harēk key|kī apnī-apnī viśhēṣhtā bhī hai . ¹¹⁶Harēk key|kī apnī viśhēṣhtā kaunsī hai  ?

¹⁰⁹By constantly reminding one another to become an embodiment of remembrance, you will all be united in following the directions of One. ¹¹⁰All five Pandavas had the speciality of following the directions of one, but each one also had his own speciality.

¹¹⁷Jaisē four maskēṭiyarsa ( F o u r M u s k e t e e r s  ; chār bandūkadhārī phaujī ) kā sunātē haĩ nā .

¹¹¹What is the speciality of each one? ¹¹²They tell the story of the four musketeers.

¹¹⁸Tō ēk-dō mē̃ mil julakar her|har kārya kō saphal banānā hai .

¹¹³You have to harmonise with everyone and make every task successful.

¹¹⁹Harēk apnē ūpar viśhēṣh ēk duty lē .

¹¹⁴Each of you should take one specialduty.

¹²⁰Har ēk apnē viśhēṣh kārya key|kī zimmēvārī sunāō .

¹¹⁵Each of you should relate the responsibility of your special duty.

¹²¹Saṅgaṭhan mē̃ hōtē huē bhī apnī viśhēṣhtā kā sahyōg dēnē sē sahaj hō jātā hai .

¹¹⁶Even whilst in a gathering everything becomes easy when you give the co-operation of your speciality.

¹²²Ēk-ēk pāṇḍav kyā viśhēṣhtā dikhāyēṅgē  ?

¹¹⁷What speciality will each Pandava show?

¹²³Ātmā K|kē nātē tō sabhī pāṇḍav hō aur śhaktiyā̃ bhī hō .

¹¹⁸In terms of souls, all of you are Pandavas and also Shaktis.

¹²⁴Apnī viśhēṣhtā kā mālūm hai  ?

¹¹⁹Do you know your own speciality?

¹²⁵Apnā umaṅg-utsāh aur ēkras avasthā sadaiv rahē .

¹²⁰Constantly maintain your zeal and enthusiasm and a stable stage.

¹²⁶Kitnā bhī kōī kin bātō̃ dvārā āp lōgō̃ kō harānē key|kī kōśhiśh karē , lēkin jab practical anubhavīmūrt hōkar K|kē unkō ātmik dr̥iṣhṭi aur powerful sthiti mē̃ sthit hōkar dō śhabda bhī powerful bōlē̃gē tō vah apnē kō kāgaz kā śhēr samajhē̃gē .

¹²¹No matter how much others try to defeat you through many things, when you speak a few powerful words and give them powerful drishti whilst being an embodiment of experience and stabilising yourself in a powerful stage, they will consider themselves to be paper lions.

¹²⁷Jaisē dēviyō̃ kā dikhātē haĩ nā ki sāmnē asur vikarāl rūp sē sāmnā karnē ātē haĩ , lēkin unhō̃ kē āgē jaisē bilkul paśhu arthāt bēsamajh ban jātē haĩ .

¹²²It will be just as has been shown in the images of the goddesses when devils came to oppose them in a fearsome form: they became like animals, that is, totally senseless in front of the goddesses.

¹²⁸Kitnā bhī baṛā samajhdār hō lēkin āpkē anubhavīmūrt aur ātmik dr̥iṣhṭi K|kē sāmnē bilkul hī apnē kō bēsamajh samajhē̃gē . ¹²⁹Bhalē āpkē sāmnē kitnā bhī rūp dhāraṇ karnē key|kī kōśhiśh karē̃ .

¹²³No matter how important or sensible others may be, no matter how many forms they may try to adopt in front of you, in front of your being an embodiment of experience and your drishti of soul consciousness, they will consider themselves to be senseless.

¹³⁰Śhaktiyō̃ K|kē pāṅw kē nīchē sadaiv bhaiṅs dikhātē haĩ , kyō̃  ? ¹³¹Kitnā bhī kōī apnē kō sēnsibul , knowledgeful samajhē̃ lēkin bhaiṅs bilkul bēsamajh hōtī hai .

¹²⁴No matter how many types of form they may try to adopt in front of you, people have always portrayed a buffalo under the feet of the goddesses. ¹²⁵Why? ¹²⁶No matter how sensible and knowledge-full someone considers himself to be, a buffalo is completely senseless.

¹³²Bankar ēk rūp āyē̃ aur ban jāyēṅgē dūsrā rūp . ¹³³Śhaktiyō̃ kā yādgār dikhātē haĩ nā .

¹²⁷They will come in front of you with one form, and they will go away from you in another form.

¹³⁴Asur sāmnā karnē vikarāl rūp dhāraṇ kar ātē haĩ lēkin jab śhaktiyō̃ kā tīr lagtā hai tō phir dūsrā rūp hō jātā hai .

¹²⁸A memorial of the Shaktis has been shown of how devils came to oppose them in a fearsome form, and when the arrows from the Shaktis hit them, their form changed.

¹³⁵Isliē sadaiv yah yād rakhnā ki ham ālamāiṭīathôriṭīkē dvārā nimitt banē huē haĩ . ¹³⁶Almighty government K|kē messenger hō .

¹²⁹This is why you must always remember that you have become instruments of theAlmighty Authority; that you are the messengers of the Almighty Government.

¹³⁷Kōī sē bhī discuss mē̃ apnā mind disturb nahī̃ karnā hai .

¹³⁰When you discuss anything with anyone, do not allow yourmind to be disturbed.

¹³⁸Nahī̃ tō vē|way lōg science key|kī śhakti sē saṅkalpō̃ kō bhī rīṛ kartē haĩ .

¹³¹Those people are able to read thoughts with the power ofscience.

¹³⁹Isliē kabhī bhī kōī bāt kā āvāzabhī āyē tō apnē kō disturb nahī̃ karnā .

¹³²This is why, even if you hear anything, you must not allow yourself to bedisturbed.

¹⁴⁰Apnē chēhrē par vā man key|kī sthiti mē̃ antar na lānā .

¹³³You must not allow there to be a difference between your face and the stage of your mind.

¹⁴¹Mantra yād rakhnā .

¹³⁴Simply remember this mantra.

¹⁴²Jaisē kōī vāṇī sē vā aur tarīkē sē vaśh nahī̃ hōtē haĩ tō mantar-jantar kartē haĩ . ¹⁴³Tō jab dēkhō aisī kōī bāt sāmnē āyē tō apnē ātmik dr̥iṣhṭi kā nētra aur manmanābhav kā mantra prayōg karnā , tō śhēr sē bhaiṅs ban jāyēṅgē .

¹³⁵Just as when you are not able to control something with words or with any other method, you chant a mantra or perform magic, so when you see that something has come in front of you, use your vision of soul consciousness and the mantra of manmanabhav, and they will then become a buffalo from a lion.

¹⁴⁴Jādū-mantar tō ātā hai nā .

¹³⁶You know how to use magic, do you not?

¹⁴⁵Yahā̃ sē hī sabhī system nikalī hai .

¹³⁷All thesystems began here.

¹⁴⁶Mantar chalānā , riddhi-siddhi bhī yahī̃ sē hī nikalī hai .

¹³⁸The use of mantras and powers all emerged from here.

¹⁴⁷Apnī ātmik dr̥iṣhṭi sē apnē saṅkalpō̃ kō bhī siddh kar saktē hō .

¹³⁹You can make your thoughts take a practical form through your vision of soul consciousness.

¹⁴⁸Vah hai riddhi-siddhi aur yahā̃ vidhi sē siddhi .

¹⁴⁰They have occult powers, whereas here, you attain success through using the accurate method.

¹⁴⁹Śhabdō̃ kā antar hai .

¹⁴¹There is just a slight difference of words.

¹⁵⁰Riddhi-siddhi hai alpkāl , lēkin yād kī vidhi sē saṅkalpō̃ aur karmō̃ key|kī siddhi hai avināśhī .

¹⁴²Occult power is only for a temporary period, but the correct method of remembrance brings eternal success in your thoughts and actions.

¹⁵¹Vah riddhi-siddhi use kartē haĩ aur āp yād kī vidhi sē saṅkalpō̃ aur karmō̃ key|kī siddhi prāpt kartē hō . ¹⁵²Achchhā .

¹⁴³Those peopleuse occult powers, whereas you attain success in your thoughts and actions through the method of remembrance. ¹⁴⁴Achcha. ¹⁴⁵* * * O M S H A N T I * * *