रविवार 4 जुलाई 1971 की अव्यक्त मुरली

⁰> ¹04-07-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 07/03/10 Madhuban Avyakt BapDada Om Shanti 04/07/71

²Yād kī sahaj vidhi

¹Easy method of remembrance.

³Yahā̃ sabhī baiṭhē haĩ tō kis stage key|kī sthiti mē̃ sthit haĩ  ?

²In which stage have all of you sitting here stabilised yourselves?

⁴Is samay key|kī āpkī yād kī stage kaunsī kahē̃gē  ?

³What stage would you call yourstage of remembrance at the present time?

⁵Kyā is sthiti mē̃ double yād hai vā single hai  ?

⁴Do you have double remembrance in this stage orsingle remembrance?

⁶Is samay key|kī stage kō karmātīt va phariśhtāpan kīsmr̥ti key|kī stage kahē̃gē  ?

⁵Would you call the stage of the present time thestage of being karmateet or the stage of having the consciousness of being an angel?

⁷Jō avyaktasthiti K|kē sivāy aur kōī stage samajhtē haĩ vah hāth uṭhāvē̃ .

⁶Those who think that thisstage is anything other than the avyakt stage, raise your hands!

⁸Sārē din mē̃ aisī avyakt sthiti mē̃ rahkar K|kē karma kar saktī hō  ?

⁷Are you able to perform actions whilst stabilising yourself in such an avyakt stage throughout the day?

⁹ ( nahī̃ ) abhī jō likh rahī hō - yah bhī tō karma hai nā .

⁸(No.) ⁹What you are writing now is also performing an action, is it not?

¹⁰Tō abhī karma kartē huē aisī stage nahī̃ rah saktī  ?

¹⁰So, are you not able to have such astage whilst performing an action?

¹¹ ( abhī bābā K|kē sammukh baiṭhē haĩ ) agar sadaiv samjhō - bābā hamārē sāth hī hai , sammukh hai  ; tō phir sadaiv rahnī chāhiē .

¹¹(At present, we are sitting personally in front of Baba.) ¹²If you constantly think that Baba is with you, that He is personally in front of you, you would then constantly have this stage.

¹²Vah lōg jab aisē vāyumaṇḍal mē̃ khās attention rakhkar jātē haĩ , tō yah attention hī inhō̃ key|kī safety kā sādhan ban jātā hai .

¹³Those people pay specialattention when they go into such an atmosphere, and then that attention becomes the method for theirsafety.

¹³Aisē hī chāhē kōī bhī sādhāraṇ karma bhī kar rahē hō . ¹⁴Tō bhī bīch-bīch mē̃ avyakt sthiti banānē kā attention rahē aur kōī bhī kārya karō tō sadaiv bāpdādā kō apnā sāthī samajhkar double force sē kārya karō tō batāō kyā stage rahēgī  ?

¹⁴In the same way, no matter what ordinary action you may be performing, you must payattention to creating an avyakt stage every now and then, and, whenever you perform any task, if you constantly consider BapDada to be your Companion and then do that task withdouble force, what would your stage be?

¹⁵Ēk tō smr̥iti bahut sahaj rahēgī .

¹⁵Firstly, you would easily be able to maintain your awareness.

¹⁶Jaisē abhī sammukh samajhnē sē sahaj yād hai nā . ¹⁷Is rīti agar sadaiv her|har karma mē̃ bāp kō apnā sāthī samajhkar chalō tō yah sahaj yād nahī̃ hai  ?

¹⁶Just as you are easily able to stay in remembrance by considering Baba to be personally in front of you, in the same way, if you constantly move along considering the Father to be your Companion whilst performing every action, then that is easy remembrance, is it not?

¹⁸Jab kōī sadaiv hī sāth rahtā hai , us sāth K|kē kāraṇ yād svataḥ hī rahtī hai nā .

¹⁷Those who constantly remain together automatically have remembrance of each other because of that company.

¹⁹Tō aisē sāthī rahnē sē vā buddhi kō nirantar sat kā saṅg banānē sē nirantar satsaṅg hōnā chāhiē .

¹⁸So, by being such companions, or by giving the intellect the company of the Truth, there constantly has to be the company of the Truth.

²⁰Āp hō hī satsaṅgī .

¹⁹You are those who stay in the company of the Truth.

²¹Her|har second , her|har kadam mē̃ sat K|kē saṅg tō hō nā .

²⁰You are in the company of the Truth at everysecond and at every step, are you not?

²²Agar nirantar apnē kō satsaṅgī banāō tō yād sahaj rahēgī aur powerful saṅg hōnē K|kē kāraṇ her|har karttavya mē̃ āpkā double force rahēgā .

²¹If you constantly keep yourself in the company of the Truth, then remembrance would be easy, and because you havepowerful company, you will have double the force in every task.

²³Double force hōnē kāraṇ jō kārya sthiti K|kē hisāb sē muśhkil samajhtē hō vah sahaj hō jāyēgā , kyōṅki double force hō gayā .

²²Because of havingdouble the force, the task that you considered to be difficult, because of yourstage will become easy, because there is double the force.

²⁴Aur us hī samay mē̃ ēk karttavya K|kē bajāy double kārya samāpt kar saktī hō .

²³Then, instead of accomplishing just one task, you can accomplishdouble the tasks in that same time.

²⁵Ēk sahaj yād , dūsrī saphaltā , tīsrā sarv karma mē̃ umaṅg-ullās aur sahyōg key|kī prāpti hōtī hai .

²⁴One is easy remembrance, the second is success and the third is zeal and enthusiasm in every action and the attainment of co-operation.

²⁶Isliē nirantar satsaṅgī banō .

²⁵This is why you must constantly stay in the company of the Truth.

²⁷Āpkē pās|pass kōī ātē haĩ tō āp niyam batātē hō nā ki sadaiv sat kā saṅg rakhō .

²⁶When people come to you, you tell them the discipline of constantly staying in the company of the Truth.

²⁸Tō yah abhyās apnē kō bhī nirantar karnā paṛē .

²⁷So, you must also constantly have this practice.

²⁹Phir yād jō muśhkil lagtī hai , sōchtē haĩ - yād kaisē ṭhaharē  ; kahā̃ ṭhaharē yah sabhī khatm hō jāyēgā .

²⁸Then, the remembrance that you find difficult and all the thoughts you have of how to have remembrance and where to focus your mind will finish.

³⁰Karma key|kī sahaj siddhi hō jāyēgī .

²⁹You will easily attain success in your actions.

³¹Ismē̃ chāhē nirākār rūp sē saṅg karō , chāhē sākār rūp mē̃ karō lēkin sat kā saṅg hō .

³⁰In this, whether you have the company of the corporeal form or the company of the incorporeal form, there has to be the company of the Truth.

³²Sākār kā sambandh bhī sārē kalp mē̃ avināśhī rahēgā nā .

³¹You have the relationship of the corporeal form eternally throughout the entire cycle.

³³Tō sākārī smr̥iti hō vā nirākārī smr̥iti hō , lēkin smr̥iti zarūrahōnī chāhiē .

³²So whether you either have the corporeal or the incorporeal consciousness (remembrance), you must definitely have remembrance.

³⁴Bāpdādā K|kē saṅg K|kē sivāy aur kōī bhī saṅg buddhi mē̃ na hō .

³³The intellect must not have the company of anyone except BapDada.

³⁵Phariśhtā bannē kē liē bāp kē sāth jō riśhtā hai vah pakkā hōnā chāhiē .

³⁴In order to become angels, your relationship with the Father must be very strong.

³⁶Agar apnā riśhtā pakkā hai tō phariśhtā ban hī jāyēṅgē .

³⁵If your relationship is strong, you will definitely become angels.

³⁷Abhī sirph yah apnē riśhtē kō ṭhīk karō .

³⁶Now, you simply have to put your relationships right.

³⁸Agar ēk kē sāth sarv riśhtē haĩ tō sahaj aur sadā phariśhtē haĩ .

³⁷If you have all relationships with One, you are easily and constantly an angel.

³⁹Aur hai bhī kyā jahā̃ buddhi jāyē .

³⁸What else is there that the intellect could be drawn there?

⁴⁰Abhī kuchh rahā hai kyā  ?

³⁹Is there anything else that remains?

⁴¹Sarv sambandh vā sarv riśhtē , sarv rāstē block haĩ  ?

⁴⁰Have youblocked all relationships and all paths or not?

⁴²Rāstā khulā huā hōgā tō buddhi bhāgēgī .

⁴¹If the road is open, the intellect runs there.

⁴³Jab sabhī riśhtē bhī khatm , rāstē bhī band phir buddhi kahā̃ jāyēgī .

⁴²Now that all your relationships are finished and the paths areblocked, where else can the intellect go?

⁴⁴Ēk hī rāstā , ēk hī riśhtā tō phir phariśhtā ban jāyēṅgē . ⁴⁵Check karō - kaunsā rāstā vā riśhtā abhī tak pūrā block nahī̃ huā hai .

⁴³If there is only one path and one relationship, you become angels.Check which path or which relationship is not yet fully blocked.

⁴⁶Jarā bhī khulā huā hōgā tō lōg kōśhiśh karē̃gē vahā̃ sē jānē key|kī .

⁴⁴If it is even slightly open, people try to pass through there.

⁴⁷Bilkul band hōgā tō jāyēṅgē hī nahī̃ .

⁴⁵If it is completely closed, they can not go there.

⁴⁸Surākh hōgā tō bhī unkō touch karkē chalē jātē haĩ .

⁴⁶If there is even a hole, they maytouch it but pass through there.

⁴⁹Yahā̃ bhī agar jarā bhī rāstā khulā hōtā hai tō buddhi jātī hai .

⁴⁷Here, too, if the road is even slightly open, the intellect goes there.

⁵⁰Abhī block kaisē karē̃gē  ? ⁵¹Sarv rāstē block karnē kē liē sahaj yukti bār-bār sunātē rahtē haĩ .

⁴⁸Since you give many easy wise methods again and again on how to close the path, how will you nowblock it?

⁵²Rōj murlī mē̃ bhī suntē hō .

⁴⁹You also hear them in the murli every day.

⁵³Yād hai  ?

⁵⁰Do you remember them?

⁵⁴Vismr̥iti kō smr̥iti dilānē vālī kaunsī yukti hai  ?

⁵¹Which method do you have that will bring your awareness back from the stage of forgetfulness?

⁵⁵Ēk hī chitra hai jismē̃ bāpdādā aur varsā ā jātā hai .

⁵²There is only one image through which you remember BapDada and the inheritance.

⁵⁶Agar yah chitra sadaiv sāmnē rakhō tō aur sabhī rāstē block hō jāyēṅgē  ?

⁵³If you constantly keep this image in front of you, all other paths will beblocked.

⁵⁷Jō bhī chitra vā literature ādi chhapātē hō tō āp yahī blôk ḍāltē hō nā .

⁵⁴Whatever pictures or literature you have printed, you put thisblock on it.

⁵⁸Agar yahī ēk blôk buddhi mē̃ lagā huā hō tō sabhī rāstē block nahī̃ hō jāyēṅgē  ?

⁵⁵If this block is applied to the intellect, all other roads areblocked.

⁵⁹Yah sahaj yukti hai . ⁶⁰Aur niśhānī bhī dī|the huī hai .

⁵⁶This is an easy method and you have also been given a signal.

⁶¹Yah tō rōz murlī mē̃ suntē hō .

⁵⁷You hear this in the murli every day.

⁶²Kōī bhī murlī aisī nahī̃ hōgī jismē̃ yah yukti na hō .

⁵⁸There is no murli in which there isn't this method.

⁶³Yah bahut sahaj hai .

⁵⁹This is very easy.

⁶⁴Chhōṭē bachchō̃ kō bhī kahō ki yah chitra sadaiv apnī smr̥iti mē̃ rakhō tō vah bhī kar saktē haĩ .

⁶⁰If you tell little children to keep this image constantly in their consciousness, even they are able to do it.

⁶⁵Bhalē badge lagātē hō lēkin abhī buddhi mē̃ smr̥iti-svarūp banō .

⁶¹Although you put on abadge, you have to become an embodiment of remembrance in your intellect.

⁶⁶Is ēk hī chitra K|kē smr̥iti sē sab smr̥itiyā̃ ā jātī haĩ .

⁶²All the different types of awareness are included in the awareness of this one picture.

⁶⁷Sārē gyān kā sār bhī is ēk chitra mē̃ samāyā huā hai .

⁶³The essence of the entire knowledge is merged in this one picture.

⁶⁸Rachayitā aur rachnā K|kē gyān sē yah prāpti hō gaī nā .

⁶⁴You have attained this through the knowledge of the Creator and the creation, have you not?

⁶⁹Jitnā in sahaj yuktiyō̃ kō apnātē jāyēṅgē tō phir mēhnat saral hō jāyēgī .

⁶⁵The more you adopt these methods, the easier your effort will become.

⁷⁰Mūnjhō nahī̃ - yād kiskō kahē̃ , kyā yād karē̃ , patā nahī̃ yah yād hōtī hai vā nahī̃ .

⁶⁶Do not become confused: "What is remembrance? ⁶⁷What should we remember? ⁶⁸I don't know if this is remembrance or not?"

⁷¹Jānabūjhakar apnē kō mũjhātē hō .

⁶⁹You purposely confuse yourself.

⁷²Yād kyā hai  ?

⁷⁰"What is remembrance?"

⁷³Bāp kī yād vā bāp K|kē karma dvārā bāp kī yād vā bāp K|kē guṇō̃ dvārā bāp kī yād hai - tō vah yād huī nā .

⁷¹Whether remembrance of the Father is through His actions, or whether remembrance of the Father is through His virtues, it is still remembrance.

⁷⁴Rūp key|kī yād hō vā nām key|kī vā guṇ vā karttavya key|kī , yād tō ēk hī huī nā .

⁷²Whether it is remembrance of His form, His name, His virtues or His task, it is still the remembrance of One.

⁷⁵Āp lōg baṛā muśhkil banā dētē hō .

⁷³You people make it very difficult.

⁷⁶Yād course kō muśhkil-muśhkil kartē force nahī̃ ātā hai . ⁷⁷Course mē̃ hī rah jātē hō .

⁷⁴Whilst you say that remembrance is difficult, there is noforce in that; instead, you just remain in the course.

⁷⁸Unkō sahaj karō .

⁷⁵Make that easy.

⁷⁹Bābā K|kē sivāy kuchh hai hī kyā .

⁷⁶What else is there apart from Baba?

⁸⁰Jab practical mē̃ sarv snēhī bāp kō hī samajh liyā tō phir uskō yād karnē liē kōī plan sōchā jātā hai kyā  ?

⁷⁷Since you have considered the Father to be the one you love in every relationship in apractical way, do you have to think of a plan to remember Him?

⁸¹Sahaj bāt kō kab kōī muśhkil kar dētā hai aur kahā̃ ab tak bhī rāstā khulā huā hai , isliē bār-bār buddhi kō mēhnat kar lauṭānā paṛtā hai .

⁷⁸Sometimes, you make an easy thing difficult, and in other cases, the path is still open and the intellect therefore has to make effort again and again to bring itself back.

⁸²Ismē̃ thak jātē hō . ⁸³Māthā bhārī hō jātā hai .

⁷⁹You get tired in this; your head becomes heavy.

⁸⁴Muśhkil samajh muśhkilāt mē̃ paṛ jātē hō .

⁸⁰You consider it to be difficult and so give yourself a difficulty.

⁸⁵Tō sahaj tarīkā hai - pahlē in sabhī rāstō̃ kō band karō .

⁸¹So the easy method is first to close all these roads.

⁸⁶Jaisē government ēlān kartī hai nā - yah band karō . ⁸⁷Tō āp lōgō̃ kē liē bhī bāpdādā kā yahī pharmān hai pahlē tō sabhī rāstē band karō .

⁸²Just as theGovernment announces it is to close something, so you also have the order from BapDada that you must first close all other roads, and you will then be liberated from all difficulties.

⁸⁸Phir muśhkil sē chhūṭ jāyēṅgē .

⁸³Everything will become easy, and it will then becomenatural.

⁸⁹Sahaj hō jāyēgā . ⁹⁰Phir natural hō jāyēgā .

⁸⁴Is it difficult or easy to maintain this attention?

⁹¹Yah attention rakhnā muśhkil hai vā sahaj hai  ?

⁸⁵It is not difficult, but you make it difficult.

⁹²Muśhkil hai nahī̃ , lēkin muśhkil banā dētē haĩ . ⁹³Agar yah attention samay-prati-samay rakhtē rahē̃ tō muśhkil nahī̃ hōtā .

⁸⁶If you continue to keep payingattention to this from time to time, you would not find it difficult. ⁸⁷You have been careless and you therefore now find it difficult.

⁹⁴Kuchh albēlēpan mē̃ rahtē āyē hō , isliē ab muśhkil lagtā hai .

⁸⁸Whatever you are taught in your childhood easily stays in your awareness.

⁹⁵Jaisē chhōṭēpan mē̃ jō bhī bātē̃ sikhāī jātī haĩ tō vah sahaj smr̥iti mē̃ rahtī haĩ .

⁸⁹The older you grow, the more difficult it becomes to bring something back into your awareness.

⁹⁶Jitnā baṛā hōtā hai , baṛēpan mē̃ kōī bāt smr̥iti mē̃ lānā muśhkil hō jātā hai . ⁹⁷Ismē̃ bhī jinhōnnē bachpan sē hī yah attention rakhnē kā abhyās kiyā hai unhō̃ kā āj bhī natural yād kā chart rahtā hai .

⁹⁰Here, too, those who have had the practice of payingattention to this from childhood, have a natural chart of remembrance even today. ⁹¹Those who have been careless in payingattention to this from the beginning will now find it difficult.

⁹⁸Aur jō bhī is attention rakhnē mē̃ śhurū sē albēlē rahē haĩ tō unhō̃ kō ab muśhkil lagtā hai .

⁹²Now, let the past be the past and consider yourself to be a child in the company of the Father.

⁹⁹Ab tō bītī sō bītī kar sadaiv aisē samjhō ki maĩ bachchā hū̃ , bāp kē sāth hū̃ .

⁹³By considering yourself to be this, you will be able to keep the life of your childhood in your awareness.

¹⁰⁰Yah samajhnē sē vah bachpan key|kī jīvan smr̥iti mē̃ rahēgī . ¹⁰¹Jitnā yah smr̥iti mē̃ rahēgā tō ussē madad milēgī .

⁹⁴The more you keep this in your awareness, the more help you will receive, and the difficult tasks will then become easy.

¹⁰²Phir muśhkil kārya sahaj hō jāyēgā . ¹⁰³Abhī sē hī apnē kō ēk second bhī bāp sē alag na samjhō .

⁹⁵From this moment onwards, do not allow yourself to be separated from the Father for even asecond.

¹⁰⁴Sadaiv samjhō - bāp kā sāth bhī hai aur bāp K|kē hāth mē̃ mērā hāth bhī hai .

⁹⁶Always think that you have the Father's company and that your hand is in the Father's hand.

¹⁰⁵Agar kōī baṛē K|kē hāth mē̃ hāth hōtā hai tō chhōṭē key|kī sthiti bēphikr hōtī , niśhchint rahtī hai .

⁹⁷If the hand of a young child is in the hands of an older person, the stage of the child remains carefree and free from any worry.

¹⁰⁶Tō samajhnā chāhiē - her|har karma mē̃ bāpdādā mērē sāth bhī hai aur hamārē is alaukik jīvan kā hāth unkē hāth mē̃ hai arthāt jīvan unkē havālē hai .

⁹⁸Therefore, you should always think that BapDada is with you and that your hand in this alokik life is in His hand, that is, your life is in His hands. ⁹⁹It is then His responsibility.

¹⁰⁷Zimmēvārī unkī hō jātī hai .

¹⁰⁰You should give all the burdens to the Father and make yourself light.

¹⁰⁸Sabhī bōjh bāp kē ūpar rakh apnē kō halkā kar dēnā chāhiē .

¹⁰¹If you do not have any burdens, would you find anything difficult?

¹⁰⁹Bōjh hī na hōgā tō kuchh muśhkil lagēgā  ? ¹¹⁰Bōjh utārnē vā muśhkil kō sahaj karnē kā sādhan hai - bāp kā hāth aur sāth .

¹⁰²The method to remove the burden and to make that which is difficult easy is to hold on to the Father's hand and to keep Him as your Companion.

¹¹¹Yah tō sahaj hai nā .

¹⁰³This is easy, is it not?

¹¹²Phir chāhē bāp smr̥iti mē̃ āyē , chāhē dādā smr̥iti mē̃ āyē . ¹¹³Bāp key|kī smr̥iti āyēgī tō sāth mē̃ dādā key|kī bhī rahēgī hī .

¹⁰⁴Then, whether the Father enters your consciousness or whether Dada (Brahma Baba) enters your consciousness, you will have the consciousness of Baba.

¹¹⁴Dādā key|kī smr̥iti sē bāp key|kī smr̥iti bhī rahēgī . ¹¹⁵Alag nahī̃ hō saktē .

¹⁰⁵With the consciousness of Dada there will also be the consciousness of the Father; they cannot be separated.

¹¹⁶Agar sākār snēhī ban jātē hō , tō bhī aur sabhī sē buddhi ṭūṭ jāyēgī nā .

¹⁰⁶If you develop love for the corporeal form, then your intellect will move away from all others.

¹¹⁷Sākār snēhī bannā bhī cum|kam bāt nahī̃ .

¹⁰⁷It is not a small thing to have love for the corporeal form.

¹¹⁸Sākār snēh bhī sarv snēh sē , sambandhō̃ sē buddhiyōg tōṛ dētā hai .

¹⁰⁸Even love for the corporeal form enables you to move your intellect away from the love and relationships of everyone else.

¹¹⁹Tō anēk taraph sē tōṛ ēk taraph jōṛnē kā sādhan tō hai nā .

¹⁰⁹So at least it is a method to break away from everyone else and forge a relationship with the One.

¹²⁰Sākār sē nirākār taraph yād āyēgā .

¹¹⁰Through the corporeal form, you will remember the incorporeal One.

¹²¹Sākār sē snēh bhī tab paidā huā jab bāp , dādā dōnō̃ kā sāth huā nā .

¹¹¹You only developed love for the corporeal form when both Bap and Dada came together.

¹²²Agar bāp , dādā kā sāth na hōtā tō sākār itnā priya thōṛēhī hōtā .

¹¹²If Bap and Dada had not been combined, you would not have had as much love for the corporeal form.

¹²³Jaisē bāp , dādā dōnō̃ sāth-sāth haĩ vaisē āp key|kī yād bhī sāth - sāth hō jāyēgī .

¹¹³Just as Bap and Dada are combined, in the same way, your remembrance will also be combined.

¹²⁴Aisē kabhī nahī̃ samajhnā ki muśhkil hai .

¹¹⁴Do not ever think that it is difficult.

¹²⁵Sahaj yōgī banō .

¹¹⁵Become easy yogis.

¹²⁶Muśhkil yōgī tō dvāpar sē lēkar bantē āyē . ¹²⁷Haṭhyōgiyō̃ kō tō āp kaṭ kartē hō nā .

¹¹⁶You have been difficult yogis from the copper age onwards.Cut away the hatha yogis from this category.

¹²⁸Āp bhī sahaj yōgī na banē aur phir muśhkil kahā , tō ēk hī bāt hō gaī . ¹²⁹Sahaj yōgī bannā hai .

¹¹⁷However, if you yourselves have not become easy yogis, you are called difficult yogis, and it becomes one and the same thing.

¹³⁰Yathārth yād hai , nirantar sahaj yōgī hō . ¹³¹Sirph apnī stage kō bīch-bīch mē̃ powerful banātē jāō .

¹¹⁸You have to become easy yogis. ¹¹⁹Accurate remembrance is to be an easy yogi constantly and just make yourstage powerful from time to time.

¹³²Stage par hō , sirph samay-prati-samay is yād kī stage kō powerful banānē kē liē attention kā force bhartē hō .

¹²⁰You are on the stage, so from time to time, fill yourself with theforce of attention and make the stage of your remembrancepowerful. ¹²¹The stage of descent has now finished.

¹³³Utartī kalā ab samāpt huī nā .

¹²²Or, are you still in that stage?

¹³⁴Vā abhī bhī hai  ? ¹³⁵Tab tō chaṛhtī kalā mē̃ ā gayē hō nā .

¹²³That is why you have now come into the stage of ascent, is it not?

¹³⁶Ēk din key|kī dincharyā sōchō - yā tō sākārī yād vā nirākārī yād hōgī . ¹³⁷Kārōbār bhī yajñ-kārōbār hai nā .

¹²⁴Just think about the timetable of one day. ¹²⁵There will either be remembrance of the corporeal form or remembrance of the incorporeal form.

¹³⁸Yajñ-pitā dvārā hī yagya key|kī rachnā huī hai .

¹²⁶The activities are also activities of the yagya.

¹³⁹Tō ‘ yajñ-kārōbār ’ akṣhar kahnē sē bāp kī yād ā gaī nā .

¹²⁷The yagya has been created by the Father of the yagya.

¹⁴⁰Kabhī bhī kārōbār kartē hō tō samjhō - īśhvarīy sarvisapar hū̃ vā yajñ-kārōbār par hū̃ .

¹²⁸So when you speak of the activities of the yagya, there will be the remembrance of the Father, will there not?

¹⁴¹Ēk hōtā hai direct vikarma vināśh key|kī stage mē̃ sthit hō full force sē vikarmō̃ kō nāśh karnā .

¹²⁹Whenever you are carrying out any activities, always think that you are on Godlyservice and doing the business of the yagya.

¹⁴²Dūsrā tarīkā hai jitnā-jitnā śhuddha saṅkalp vā manan key|kī śhakti sē apnī buddhi kō busy rakhtē hō , vah jō śhaktiyā̃ jamā hōtī haĩ , tō unsē vah dhīrē-dhīrē khatm hō jāyēgā .

¹³⁰One is to stay directly in thestage of destroying your sins and to destroy your sins with full force, and the second is that the more you keep your intellectbusy in pure thoughts and churning, the more that power accumulates, and that will gradually finish those sins.

¹⁴³Buddhi mē̃ yah bharnē sē vah pahlē vālā svayã hī nikal jāyēgā .

¹³¹When you fill the intellect with this, whatever was in the intellect previously will automatically be removed.

¹⁴⁴Ēk hōtā hai pahlē sārā nikāl kar phir bharnā , dūsrā hōtā hai bharnē sē nikālnā .

¹³²One is to empty something first and then to fill it with something else, and the second is to remove something by filling it with something else.

¹⁴⁵Agar khālī karnē key|kī himmat nahī̃ hai tō dūsrā bhartē jānē sē pahlā āpēhī khatm hō jāyēgā .

¹³³If you do not have the courage to empty something, the previous contents can automatically be removed by filling it with something else.

¹⁴⁶Vah stage āpēhī bantī jāyēgī .

¹³⁴Thatstage will be created automatically.

¹⁴⁷Ēk taraph bhartā jāyēgā aur dūsrī taraph khālī hōtā jāyēgā .

¹³⁵On the one hand, you will be filling it with something, and on the other hand it is being emptied.

¹⁴⁸Phir jō stage chāhtē hō vah natural hō jāyēgī .

¹³⁶Then thestage you wish to have will become natural.

¹⁴⁹Jab chāhō tab hō jāyēgī .

¹³⁷You will have that stage whenever you wish.

¹⁵⁰Full force sē khālī karnē key|kī stage nahī̃ hai tō dūsrā tarīkā bhī hai nā .

¹³⁸If you do not have thestage of emptying something with full force, there is also another method.

¹⁵¹Bhartē jāō tō vah svataḥ khālī hōtā jāyēgā .

¹³⁹Continue to fill it, and then the other will automatically continue to be removed.

¹⁵²Abhī chaṛhtī kalā hai - yah smr̥iti rakhō .

¹⁴⁰Have the consciousness that it is now the stage of ascent.

¹⁵³Sabhī rāstē block hōṅgē tō buddhi kahā̃ jāyēgī nahī̃ .

¹⁴¹If all paths are closed, the intellect will not go anywhere.

¹⁵⁴Yajñ-kārōbār athavā karmaṇā sarvisakī bhī marks haĩ nā . ¹⁵⁵Phir bhī ‘ pās-vid-ānarsa ’ mē̃ vah 100 marks bhī help dēgē nā .

¹⁴²There aremarks received through carrying out the business of the yagya and also for doing physicalservice. ¹⁴³This one hundred per cent marks will also help you topass with honours.

¹⁵⁶Lēkin jarūrī hai - jis samay kārōbār vā vāchā sarvisakaranī hai tō lakṣhya yah rakhnā chāhiē ki yah īśvarīyasarvisahai , yagya - kārōbār hai .

¹⁴⁴However, it is essential that when you have to carry out the business of the yagya or doservice through words, you should have the aim that you are doing Godlyservice, service of the yagya.

¹⁵⁷Tō automatically yajñ-racayitā key|kī smr̥iti āyēgī .

¹⁴⁵Then you will automatically remember the Creator of the yagya.

¹⁵⁸Aur kōī bhī kārya kartē hō tō samjhō - is kārya kē nimitt banānē vālā backbone kaun hai  !

¹⁴⁶Whenever you carry out any task, just think about who thebackbone is that made you an instrument to carry out that task.

¹⁵⁹Bhalē maĩ nimitt hū̃ , lēkin backbone kaun hai  !

¹⁴⁷Even though you are an instrument, who is thebackbone?

¹⁶⁰Binā backbone āp śharīr mē̃ ṭhahar saktē hō  ?

¹⁴⁸Can you stay in your body without your backbone?

¹⁶¹Binā backbone K|kē āp kōī karma mē̃ saphaltā bhī nahī̃ pā saktē .

¹⁴⁹Without thebackbone, you cannot attain success in any task.

¹⁶²Kōī bhī kārya kartē sirph yah sōchō - maĩ nimitt hū̃ , karānē vālā kaun hai .

¹⁵⁰Whenever you carry out any task, just think of yourself as an instrument and of the One who is inspiring you.

¹⁶³Jaisē bhakti-mārg mē̃ śhabda uchchāraṇ kartē thē ‘ karan-karāvanhār . ¹⁶⁴’ lēkin vah dūsrē arth|earth sē kahtē thē .

¹⁵¹On the path of devotion, you used to use the word "Karankaravanhar", but you used it with a different meaning.

¹⁶⁵Lēkin is samay jō bhī karma kartē hō usmē̃ karan - karāvanhār tō hai nā .

¹⁵²However, whatever actions you are performing at the present time, Baba is Karankaravanhar in that, is He not?

¹⁶⁶Karānē vālā bāp hai , karnē vālā nimitt hai .

¹⁵³The Father is the One who is inspiring you, and you are the instrument to carry it out.

¹⁶⁷Agar yah smr̥iti mē̃ rakh karma kartē haĩ tō sahaj smr̥iti nahī̃ huī  ?

¹⁵⁴If you perform actions with this consciousness, is that not easy remembrance?

¹⁶⁸Nirantar yōgī nahī̃ huē  ?

¹⁵⁵Is that not constant remembrance?

¹⁶⁹Phir kabhī hansī mē̃ nīchē āyēṅgē bhī tō aisē anubhav karē̃gē jaisē hū-ba-hū stage par kōī aikṭar hōtē haĩ tō samajhtē haĩ ki lōk-kalyāṇ arth|earth hansī kā part bajāyā .

¹⁵⁶Then, even if you come down whilst joking, you will experience it as though you are anactor on stage. ¹⁵⁷He just thinks that he played the part of making others laugh for their benefit.

¹⁷⁰Phir apnī stage par tō bilkul aisē anubhav hōgā jaisē abhī-abhī yah part bajāyā , ab dūsrā part bajātā hū̃ .

¹⁵⁸He experiences himself to be on hisstage: one moment he plays one part and the next moment, anotherpart. ¹⁵⁹He experiences it to be a play.

¹⁷¹Khēl mahsūs hōgā . ¹⁷²Sākṣhī hō jaisē part bajā rahē haĩ .

¹⁶⁰It is as though he is playing apart just as an observer.

¹⁷³Tō sahaj yōgī huē nā .

¹⁶¹So that is being an easy yogi, is it not?

¹⁷⁴Yād kō bhī sahaj karō .

¹⁶²Make remembrance easy.

¹⁷⁵Jab yah yād kā course sahaj hō jāyēgā tab kōī kō course dēnē mē̃ yād kā force bhī bhar sakē̃gē .

¹⁶³When thiscourse of remembrance has become easy, when you then give the course to anyone, you will also definitely fill that one with theforce of remembrance.

¹⁷⁶Sirph course dēnē sē prajā bantī hai lēkin force kē sāth course mē̃ samīp sambandh mē̃ ātē haĩ .

¹⁶⁴By just giving the course, subjects are created, but withforce in the course, anyone can come into a close relationship.

¹⁷⁷Bilkul aisē anubhav karē̃gē jaisē nyārē aur pyārē .

¹⁶⁵There will be the experience of being loving and detached.

¹⁷⁸Tō sabhī sahaj yōgī haĩ .

¹⁶⁶So all of you are easy yogis.

¹⁷⁹Haṭh na karō .

¹⁶⁷Do not useforce.

¹⁸⁰63 janm muśhkilāt dēkhtē-dēkhtē yah ēk janm sahaj purūṣhārth mē̃ bhī agar muśhkilātō̃ mē̃ hī rahē̃gē tō sahaj aur svataḥ kā anubhav kab karē̃gē  ?

¹⁶⁸You have seen many difficulties over the 63 births, and so if you still remain in difficulty in this birth of making easy effort, when would you experience it to be easy and natural?

¹⁸¹Inkō kahtē bhī sahaj yōg hō nā .

¹⁶⁹This is called easy yoga, is it not?

¹⁸²Kaṭhin yōg tō nahī̃ hai .

¹⁷⁰This is not difficult yoga.

¹⁸³Yah sahaj yōg vahā̃ sahaj rājya karāyēgā .

¹⁷¹This easy yoga will enable you to rule there easily.

¹⁸⁴Vahā̃ bhī kōī muśhkilāt nahī̃ hōgī .

¹⁷²There will not be any difficulties there.

¹⁸⁵Yahā̃ K|kē saṅskār hī vahā̃ lē jāyēṅgē .

¹⁷³You will take the sanskars of here with you to there.

¹⁸⁶Agar ant tak bhī muśhkil K|kē saṅskār hōṅgē tō vahā̃ sahaj rājya kaisē karē̃gē .

¹⁷⁴If you have the sanskars of difficulty until the end, how would you rule there easily?

¹⁸⁷Dēvtāō̃ K|kē chitra bhī jō banātē haĩ tō unkī sūrat mē̃ saralatāzarūradikhātē haĩ .

¹⁷⁵The pictures of the deities that are made definitely show their faces as being easy natured.

¹⁸⁸Yah viśhēṣh guṇ dikhātē haĩ .

¹⁷⁶They portray this special virtue.

¹⁸⁹Features mē̃ saraltā , jiskō āp bhōlāpan kahtē hō .

¹⁷⁷There is easiness in theirfeatures, which you call being innocent.

¹⁹⁰Jitnā jō sahaj puruṣhārthī hōgā vah mansā mē̃ bhī saral , vāchā mē̃ bhī saral , karma mē̃ bhī saral hōgā .

¹⁷⁸To the extent that someone is an easy effort-maker, accordingly he will be simple in his thoughts, simple in his words, and simple in his deeds.

¹⁹¹Inkō hī phariśhtā kahtē haĩ .

¹⁷⁹Such a soul is called an angel. ¹⁸⁰Achcha.

¹⁹²Achchhā .

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