सोमवार 19 जुलाई 1971 की अव्यक्त मुरली

⁰> ¹19-07-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 11/04/10 Madhuban Avyakt BapDada Om Shanti 19/07/71

²Simple banō , sample banō

¹Be simple and become asample.

³Āj yah jō saṅgaṭhan huā hai , iskō kaunsā saṅgaṭhan kahē̃gē  ?

²What would you call today's gathering?

⁴Is saṅgaṭhan kā nām karma K|kē pramāṇ kaunsā kahē̃gē  ?

³What would be the name of this gathering according to your actions?

⁵Karttavya K|kē ādhār par nām batāō  ?

⁴Say a name based on how you act.

⁶ ( harēk nē nām batāyē ) jō sabhī nām bōlē vah practical mē̃ apnā karttavya samajhkar bōlā  ?

⁵(Many gave different ideas.) ⁶Did you say the names you gave considering that to be yourpractical activity?

⁷Practical mē̃ chal rahē haĩ tō phir kyā hō gayē  ?

⁷If you are doing that in a practical way, then what do you become?

⁸Sapūt aur sabūtamūrta .

⁸Those who are worthy and embodiments of the proof.

⁹Agar practice mē̃ haĩ tō sabūtamūrta nahī̃ kahē̃gē , practical mē̃ haĩ tō sapūt aur sabūtamūrta dōnō̃ hī haĩ .

⁹If you are stillpractising it, you cannot be called embodiments of the proof. ¹⁰If you are it in apractical way, then you are both those who are worthy and also embodiments of the proof.

¹⁰Yah group simple aur sample hai .

¹¹Thisgroup is simple and a sample.

¹¹Simple bankar sample dikhānē vālē .

¹²You are those who aresimple and who reveal samples.

¹²Simple kōī dress ādi mē̃ nahī̃ lēkin sabhī bātō̃ mē̃ simple ban sample bannē vālē .

¹³You are not just simple in your costume, but you are those who becomesimple in every aspect and become samples.

¹³Jaisē kōī bhī simple chīz agar svachchha hōtī hai tō apnē taraph ākarṣhit kartī hai . ¹⁴Is rīti sē mansā mē̃ bhī jō saṅkalp hai , sambandh mē̃ , vyavahār mē̃ bhī aur rahan-sahan mē̃ bhī sabhī mē̃ simple aur svachchha rahnē vālē sample ban apnī taraph ākarṣitakaratē haĩ .

¹⁴If anything simple is clean, it attracts towards itself. ¹⁵In the same way, if you aresimple and clean (pure) in your thoughts, your relationships and connections, your interactions, and your way of living, that is, if you remainsimple and become a sample, you attract others towards yourself.

¹⁵Agar saṅkalp mē̃ vā sambandh mē̃ simple nahī̃ hōṅgē tō ālṭaranēṭ kyā hōṅgē  ?

¹⁶If you are notsimple in your thoughts and relationships, what would the alternative be?Simple means ordinary.

¹⁶Simple arthāt sādhāraṇtā . ¹⁷Sādhāraṇtā mē̃ mahāntā hō . ¹⁸Jaisē bāp sākār sr̥iṣhṭi mē̃ simple rahtē huē āp sabhī kē āgē sample banē nā .

¹⁷There should be greatness in ordinary things, just as the father remained verysimple whilst living in the corporeal world and became a sample for all of you.

¹⁹Ati sādhāraṇtā hī ati mahāntā kō prasiddh kartī hai tō sādhāraṇtā arthāt simple nahī̃ tō problem ban jātē haĩ .

¹⁸The very ordinary things reveal the very great things. ¹⁹So, if you are not ordinary, that is, if you are notsimple, it becomes a problem.

²⁰Saṅkalpō̃ K|kē bhī problem mē̃ rahtē haĩ .

²⁰Then you have a problem even in thoughts.

²¹Rahan-sahan bhī simple na hōnē K|kē kāraṇ aurō̃ kē liē vā apnē liē kōī na kōī problem ban jātē haĩ .

²¹Even if your way of living is notsimple, it becomes one problem or another for the self and also for others.

²²Tō problem bannā hai vā simple bannā hai  ?

²²So, do you wish to be aproblem, or do you wish to remain simple?

²³Problem vālē simple nahī̃ ban saktē .

²³Those who haveproblems cannot be simple.

²⁴Tō mansā mē̃ bhī simple hō̃ .

²⁴So you should be simple even in your thoughts.

²⁵Agar kōī mansā mē̃ bhī uljhan hai arthāt problem hai tō uskō simple kahē̃gē kyā  ?

²⁵If you have any confusion or anyproblems in your mind, would that be called simple?

²⁶Jaisē dēkhō , gāndhī kō simple kahtē thē , lēkin simple bankar K|kē ēk sample ban kar tō dikhāyā nā .

²⁶Look, Gandhiji was said to besimple. ²⁷He became simple and revealed himself as an example, did he not?

²⁷Uskī simple activity hī mahāntā key|kī niśhānī thī .

²⁸Hissimple activity was a sign of his greatness.

²⁸Vah hō gayā had kā act . ²⁹Lēkin yahā̃ hai bēhad K|kē bāp K|kē bachchē ban bēhad key|kī act karnā .

²⁹That was an act of the limited, but here, you have to be the children of the unlimited Father andact in an unlimited way.

³⁰Tum tō viśhva kē nimitt hō nā .

³⁰You are the instruments responsible for the world.

³¹Jaisē viśhva bēhad kā hai , bāp bēhad kā hai , vaisē hī jō bhī act kartē hō vah bēhad key|kī sthiti mē̃ sthit hōkar act karnā hai .

³¹Just as the world is unlimited and the Father is unlimited, in the same way, whateveract you perform, perform that whilst stabilising yourself in an unlimited stage.

³²Vah act hī apnē taraph aṭrēkṭa kartā hai .

³²Thisact attracts others towards itself.

³³Tō ākarṣhaṇ-mūrt bannē kē liē kyā karnā paṛē  ?

³³So, in order to be an image that attracts, what do you have to do?

³⁴Simple bannā paṛē .

³⁴You have to besimple.

³⁵Yahā̃ daivī sambandh mē̃ bhī agar kōī simple nahī̃ bantā , problem ban jātā hai tō result kyā hōtī hai  ?

³⁵Here, in the divine relationships, if you do not remainsimple, if you become a problem, what would be the result?

³⁶Snēh aur sahyōg sē vañchit rah jātē haĩ .

³⁶You are deprived of love and co-operation.

³⁷Jō sādhāraṇ , simple hōtē haĩ uskē taraph na chāhtē huē bhī sabhī kō snēh aur sahyōg dēnē key|kī śhubh bhāvnā hōgī .

³⁷Even without wanting to, everyone has the good wishes to give love and co-operation to those who aresimple and ordinary.

³⁸Tō sarv snēhī vā sarv sē sahyōg prāpt karnē kē liē vā sarv K|kē sahyōgī bannē kē liē simple bannā bahut āvaśhyak hai .

³⁸So, in order to be loved by all and in order to receive co-operation from all, and in order to be co-operative with everyone, it is very essential to besimple.

³⁹Kōī problem tō nahī̃ hai vā svayã problem banē huē tō nahī̃ hō  ?

³⁹You do not have any problems, do you? ⁴⁰Or, you yourself have not become aproblem, have you?

⁴⁰Chāhē laukik parivār mē̃ vā vyavahār mē̃ , chāhē daivī parivār mē̃ - kab bhī apnē mē̃ problem na emerge karō , na kōī kē liē problem banāō .

⁴¹Whether in a lokik family or in interaction with others, or in the divine family, never bring up anyproblem in yourself nor create any problems for anyone.

⁴¹Agar problem bantē hō tō sēvā lēnē vālē ban jātē hō .

⁴²If you become aproblem, you become one who takes service.

⁴²Āp hō īśhvarīy sēvādhārī , tō sēvādhārī arthāt sēvā karnē vālē , na ki sēvā lēnē vālē .

⁴³You are Godly servers, and servers mean those who do service, not those who take service.

⁴³Agar sēvā lēnē vālē bantē hō tō nām pramāṇ karttavya nahī̃ huā nā .

⁴⁴If you become those who take service, then your activity is not according to your name.

⁴⁴Khudāī-khidmatgār sēvā lētā nahī̃ , dētā hai . ⁴⁵Kyōṅki dātā K|kē bachchē haĩ nā .

⁴⁵Godly helpers never take service, they give service, because they are the children of the Bestower.

⁴⁶Jaisē bāp kuchh lētē haĩ kyā  ?

⁴⁶Does the Father take anything?

⁴⁷Vah tō dātā hai nā .

⁴⁷He is the Bestower.

⁴⁸Agar problem bannē K|kē kāraṇ sēvā lētē hō tō dātā K|kē bachchē ṭhaharē  ?

⁴⁸If, because of being aproblem, you are taking service, are you then children of the Bestower?

⁴⁹Kōī bhī prakār key|kī agar extra sēvā lētē hō tō yah kabhī bhī naśhā nahī̃ rahēgā ki ham dātā vā vardātā K|kē bachchē haĩ .

⁴⁹If you take any other kind ofextra service, you can never have the intoxication of being children of the Bestower and the Bestower of Blessings.

⁵⁰Tō yah pravr̥itti vālā group hai ki nivr̥itti vālē haĩ  ?

⁵⁰So, is this agroup of householders, or a group of those who stay in isolation?

⁵¹Laukik pravr̥itti tō samāpt huī nā .

⁵¹Your lokik household has now finished, has it not?

⁵²Laukik pravr̥itti kō bhī īśhvarīy pravr̥itti mē̃ parivartan kiyā hai  ?

⁵²Have you transformed your lokik household into a Godly household?

⁵³Jab tak parivartan nahī̃ kiyā hai tab tak alaukik sthiti mē̃ ēkras nahī̃ rah saktē .

⁵³Until you transform it, you cannot stabilise yourself in an alokik stage.

⁵⁴Isliē kahā thā ki apnā nām , rūp , guṇ aur karttavya sadaiv yād kar phir pravr̥itti mē̃ rahō , jissē laukik pravr̥itti parivartan hō .

⁵⁴This is why you were told that, whilst staying in your household, you must constantly remember your name, form, virtue and task, through which the lokik household will be transformed.

⁵⁵Sadaiv apnē kō sēvādhārī samajhnē sē rōb nahī̃ rahēgā .

⁵⁵By constantly considering your title to be servers, there will not be any bossiness.

⁵⁶Sēvādhārī sadaiv namrachitta , nirmāṇ rahtā hai aur apnē ghar kō bhī ghar nahī̃ lēkin sēvā-sthān samajhēgā .

⁵⁶Servers constantly have the consciousness of humility and are humble, and they don't consider their home to be a home but a service place.

⁵⁷Aur sēvādhārī kā mukhya guṇ hai tyāg .

⁵⁷The main virtue of a server is renunciation.

⁵⁸Agar tyāg nahī̃ tō sēvā bhī nahī̃ hō saktī .

⁵⁸If there isn't renunciation, there cannot be service.

⁵⁹Tyāg sē tapasvīmūrt bantē hō .

⁵⁹Through renunciation, you become an embodiment of tapasya.

⁶⁰Sēvādhārī kā karttavya hai sadaiv sēvā mē̃ rahnā .

⁶⁰The duty of a server is to remain constantly engaged in service.

⁶¹Chāhē mansā sēvā mē̃ rahē , chāhē vāchā sēvā mē̃ rahē , chāhē karmaṇā sēvā mē̃ rahē lēkin sēvādhārī arthāt nirantar sēvā mē̃ tatpar rahnē vālē .

⁶¹Whether one does service through the mind, service through words or service through deeds, to be a server means to remain constantly engaged in service.

⁶²Vah kabhī bhī sēvā kō apnē sē alag nahī̃ samajhē̃gē .

⁶²They never consider service to be separate from themselves.

⁶³Nirantar sēvā kā hī dhyān rahēgā .

⁶³They constantly pay attention to service.

⁶⁴Iskō kahtē haĩ sēvādhārī .

⁶⁴Such souls are called servers.

⁶⁵Tō apnē kō sēvādhārī samjhō aur sēvā-sthān samajhkar rahō , tyāg vr̥itti vālē tapasvīmūrt hōkar rahō . ⁶⁶Nirantar sēvā key|kī hī buddhi mē̃ lagan rahē tō phir laukik pravr̥itti badal kar īśhvarīy pravr̥itti nahī̃ hō jāyēgī  ?

⁶⁵So consider yourself to be a server and stay in your home considering it to be a service place. ⁶⁶Remain those who have an attitude of renunciation and those who are embodiments of tapasya. ⁶⁷If you constantly have love in the intellect to do service, your lokik household will be transformed into a Godly household.

⁶⁷Tō yah group navīntā kyā dikhāyēgā , jō kōī group nē na dikhāī hō  ?

⁶⁸So, what newness will thisgroup show, which no other group has shown as yet?

⁶⁸Kōī-na-kōī navīnatāzarūr lānī hai .

⁶⁹You must definitely bring about some newness.

⁶⁹Khās bhaṭṭhī mē̃ ātē hō tō apnē mē̃ parivartan bhī khās hōnā chāhiē .

⁷⁰You have especially come here to the bhatthi, and so there must be some special transformation in yourself.

⁷⁰Vaisē tō chaltē-phirtē hō lēkin ab khās viśhēṣhtā lākar apnā nām viśhēṣh ātmāō̃ mē̃ jamā karā K|kē jānā . ⁷¹Bāpdādā kē pās kitnē prakār key|kī list hai , mālūm hai  ?

⁷¹You walk and move around, but you must now bring about a special speciality in yourself and have your name added to thelist of special souls before you return.

⁷²Āpkā kis list mē̃ nām hai , yah mālūm hai  ?

⁷²Do you know how many lists BapDada has?

⁷³Apnā nām viśhēṣh ātmāō̃ mē̃ kar sakō , iskā prayatna karō .

⁷³Do you know whichlist your name is in? ⁷⁴Try to put your name in the list of special souls.

⁷⁴Viśhēṣh ātmāyē̃ tab bantē haĩ jab kōī viśhēṣh karttavya kartē vā viśhēṣhtā dikhātē haĩ .

⁷⁵You become a special soul when you perform a special duty or you show a special speciality.

⁷⁵Tō viśhēṣh ātmā ban karkē hī jānā .

⁷⁶So, return from here as special souls.

⁷⁶Marjīvā banē huē hō vā bannē kē liē āyē hō  ?

⁷⁷Have you died a living death, or have you come to die a living death?

⁷⁷Marjīvā bankar hī brahmākumār banē vā abhī banē̃gē  ?

⁷⁸You have become Brahma Kumars having died alive, have you not? ⁷⁹Or, will you become that now?

⁷⁸Jab markar K|kē janma liyā tab tō brahmākumār kahlāyā .

⁸⁰It was only when you died and took another birth that you were named Brahma Kumars.

⁷⁹Markar nayā janma lēnā iskō hī marjīvā kahtē haĩ nā . ⁸⁰Nahī̃ tō janm lēnē sē pahlē brahmākumār kaisē banē .

⁸¹To die and take a new birth is called dying a living death, otherwise, how can you become Brahma Kumars before taking another birth?

⁸¹Bachchē tō hō , adhikārī hō . ⁸²Bākī hai sapūt ban kar sabūt dēnā .

⁸²You are the children and you have a right, but you have to become worthy and give the proof.

⁸³Bākī brahmākumār haĩ tō marjīvā tō ban hī gayē .

⁸³The rest are Brahma Kumars so you have died alive anyway.

⁸⁴Marjīvā banē huē haĩ yah smr̥iti mē̃ rahnē sē phir yah śharīr bhī āpkā nahī̃ rahā .

⁸⁴By having the awareness that you have died alive, even that body doesn't remain yours.

⁸⁵Yah śharīr bāp nē īśhvarīy sarvisakē liē diyā hai .

⁸⁵The Father has given you that body for Godlyservice.

⁸⁶Āp tō mar chukē hō nā . ⁸⁷Lēkin yah purānā śharīr sirph īśvarīyasarvisakē liē milā huā hai , aisē samajhkar chalnē sē is śharīr kō bhī amānat samajhē̃gē .

⁸⁶You have died alive, but you have received that body for Godlyservice. ⁸⁷By having this consciousness, you will even consider that body to be something given to you in trust to look after.

⁸⁸Jaisē kōī key|kī amānat hōtī hai tō amānat mē̃ apnāpan nahī̃ hōtā hai , mamtā bhī nahī̃ hōtī hai .

⁸⁸When you are given something in trust there is no feeling of it being yours when looking after it. ⁸⁹You do not even have any attachment to it.

⁸⁹Tō yah śharīr bhī ēk amānat samjhō . ⁹⁰Tō phir dēh key|kī mamtā bhī khatm hō jāyēgī .

⁹⁰So consider that body to be something given to you in trust; then, attachment to the body will also finish.

⁹¹Jaisē trustee hō rahnē sē , amānat samajhnē sē mamtā kam hōtī hai nā . ⁹²Is rīti yah śharīr bhī sirph īśhvarīy sarvisakē liē amānat K|kē rūp mē̃ milā huā hai .

⁹¹Just as by being atrustee and considering something that is given to you to be in trust you have very little attachment, in the same way, you have been given that body in trust just for doing Godlyservice.

⁹³Jiskī amānat hai unkī smr̥iti , amānat kō dēkhkar tō ātī hai nā .

⁹²Seeing whatever has been given to you in trust, you automatically remember the One who gave it to you in trust.

⁹⁴Amānat rakhī huī chīz kō dēkh , dēnē vālē key|kī yād ātī hai nā .

⁹³The spiritual Father has given it to you in trust, and so you will remember the spiritual Father.

⁹⁵Yah tō amānat rūhānī bāp nē dī hai , rūhānī bāp kī yād rahēgī . ⁹⁶Amānat samajhnē sē rūhāniyat rahēgī aur rūhāniyat sē sadaiv buddhi mē̃ rāhat rahēgī , thakāvaṭ nahī̃ hōgī .

⁹⁴By considering it to be given to you in trust, there will also be spirituality, and with spirituality there will constantly be comfort (rahat) in the intellect; there will not be any tiredness.

⁹⁷Amānat mē̃ khyānat karnē sē rūhāniyat K|kē badlī|badalī uljhan ā jātī hai , rāhat K|kē bajāy ghabrāhaṭ ā jātī hai .

⁹⁵By mixing something or misusing whatever has been given to you in trust, instead of there being spirituality, there is then confusion.

⁹⁸Isliē yah śharīr hai hī sirph īśvarīyasarvisakē liē .

⁹⁶Instead of comfort, there is fear, so this is why that body is just given to you for Godlyservice.

⁹⁹Amānat samajhnē sē automatically rūhāniyat key|kī sthiti rahēgī .

⁹⁷By considering it to be given to you in trust, you willautomatically have a spiritual stage.

¹⁰⁰Yah sahaj upāya hai nā .

⁹⁸This is an easy method, is it not?

¹⁰¹Ab nirantar sahaj yōgī ban sakē̃gē nā .

⁹⁹Now, you will constantly be able to be an easy yogi, will you not?

¹⁰²Nirantar rūhāniyat key|kī avasthā mē̃ sthit rahō , yah navīntā dikhānā jō āp lōgō̃ kō dēkh kar sabhī anubhav karē̃ ki yah tō sample ban kar āyē haĩ .

¹⁰⁰Constantly remain stable in the stage of spirituality. ¹⁰¹You have to show this newness, so that others who see all of you experience your having come here assamples.

¹⁰³Aurō̃ kō bhī yād kī yātrā sahaj banānē kē liē sample ban kar jānā .

¹⁰²In order to make the pilgrimage of remembrance easy for others, you have to become asample before you return.

¹⁰⁴Yah group sample bankar jāyēṅgē nā .

¹⁰³This group will return as samples, will it not?

¹⁰⁵Agar ēk-ēk sthān par ēk sample jāyēgā tō phir simple bāt hō jāyēgī .

¹⁰⁴If one sample goes to each place, everything would then become verysimple.

¹⁰⁶Apnā nām kyā yād rakhē̃gē  ?

¹⁰⁵What name will you remember for yourself?

¹⁰⁷Sēvādhārī .

¹⁰⁶Servers.

¹⁰⁸Sēvādhārī tō hō hī lēkin sēvā aisē karō jō pratyakṣha phal key|kī prāpti karā sakō .

¹⁰⁷You are servers, but now do such service that you enable others to receive instant fruit.

¹⁰⁹Tō salōgan kyā yād rakhē̃gē  ?

¹⁰⁸So whatslogan will you remember?

¹¹⁰Apnī rūhāniyat key|kī sthiti pratyakṣha kar her|har ātmā kō pratyakṣha phal dilānē vālē .

¹⁰⁹You are those who reveal your spiritual stage and those who give instant fruit to each and every soul.

¹¹¹Yah hai is group kā karttavya .

¹¹⁰This is the duty of thisgroup.

¹¹²Jitnā apnī rūhāniyat key|kī sthiti kō pakkā karē̃gē utnā pratyakṣha phal dē sakē̃gē .

¹¹¹The more you make your stage of spirituality firm, the more you will be able to give instant fruit.

¹¹³Agar rūhāniyat key|kī sthiti kō pratyakṣha nahī̃ dikhātē tō phal bhī pratyakṣha nahī̃ dikhāī dētā .

¹¹²If you do not reveal the stage of spirituality, the fruit cannot be visible practically.

¹¹⁴Pratyakṣha phal dikhānē kē liē apnī rūhānī sthiti kō pratyakṣha karō .

¹¹³In order to reveal the practical fruit, reveal your spiritual stage.

¹¹⁵Samjhā , salōgan .

¹¹⁴Do you understand?

¹¹⁶Achchhā . ¹¹⁷Apnē ūpar chhāp kaunsī lagāī  ?

¹¹⁵What stamp have you applied to yourself?

¹¹⁸Sēvādhārī samjhā nā , mansā mē̃ bhī sēvā .

¹¹⁶That of a server. ¹¹⁷Did you understand? ¹¹⁸Even serve through your mind.

¹¹⁹Aur yah group mukhya tyāg kyā karēgā jis tyāg sē tapasvī ban sakō  ?

¹¹⁹What renunciation will thisgroup have through which you can become embodiments of tapasya?

¹²⁰Āp key|kī practical dincharyā mē̃ bahut karkē vighna rūp kyā hōtā hai  ?

¹²⁰Generally, what is the obstacle in yourpractical daily timetable?

¹²¹Ēk śhabda mē̃ iskō kahē̃gē rōb .

¹²¹In one word, it is called bossiness.

¹²²Isliē rūhānī rūhāb nahī̃ ātā hai .

¹²²This is why you are not able to have spiritual pride.

¹²³Pravr̥itti mē̃ jō rōb rakhtē hō ‘ maĩ rachayitā hū̃ ’ vā vyavahār kā bhī jō rōb rahtā hai , sambandh mē̃ bhī mukhya vighnarōb ātā hai .

¹²³The bossiness that you have whilst in a household: "I am the creator", or the bossiness in your interaction, or even in relationships with others; the main obstacle is that of bossiness.

¹²⁴Iskā tyāg karnā hai .

¹²⁴You have to renounce that.

¹²⁵Sēvādhārī rōb nahī̃ dikhātē . ¹²⁶Isliē rōb kā tyāg karnā hai .

¹²⁵Servers never show any bossiness, and this is why you have to renounce bossiness.

¹²⁷Yah hai mukhya tyāg .

¹²⁶This is the main renunciation.

¹²⁸Himmat tō hai nā tyāg key|kī .

¹²⁷You have the courage for renunciation, do you not?

¹²⁹Jō bhī vāydē kartē hō , ēk-ēk vāydē par avināśhī key|kī chhāp lagāō .

¹²⁸Whatever promises you make, put an imperishable stamp on each promise.

¹³⁰Avināśhī chhāp na lagānē K|kē kāraṇ vāydē alpkāl kē liē hō jātē haĩ .

¹²⁹Because of your not putting an imperishable stamp on it, the promise becomes temporary.

¹³¹Kaiyō̃ kīrijalṭamē̃ yah dikhāī dētā hai ki yahā̃ vāydē karkē jātē haĩ , phir vāydē badalkar vilāp karnē lag paṛtē - kyā karē̃ , kyā hō gayā , ab madad dō .

¹³⁰It is seen in theresult of some that they make a promise when they go from here, but they then change their promise and start to cry out in distress: "What can I do? ¹³¹Why did this happen? ¹³²Now, help me!

¹³²Chāhtē tō nahī̃ haĩ lēkin yah kāraṇ ban gayā .

¹³³I did not want this to happen, but this is why it happened."

¹³³Yōgī kē badlē viyōgī hō vilāp kartē haĩ . ¹³⁴Tō ab nirantar yōgī bannā .

¹³⁴Instead of being a yogi, you become one who is separated (viyogi), and you cry out in distress.

¹³⁵Vilāpō̃ vālē viyōgī nahī̃ bannā . ¹³⁶Yah group yahī practical karkē dikhāyē .

¹³⁵Now, you have to be a constant yogi, not a separated yogi who cries out in distress.

¹³⁷Jō kahā hai vahī karē̃gē , chāhē kitnī bhī bātē̃ sahan karnī paṛē̃ , lēkin sāmnā karkē dikhāyēṅgē . ¹³⁸Vijayī bankar K|kē hī dikhāyēṅgē , ēk dō K|kē madadgār , śhubh chintak bantē rahē̃ tō sahyōgī ban kyā nahī̃ kar saktē haĩ  !

¹³⁶Thisgroup has to demonstrate this in a practical way. “We will do whatever we are told. ¹³⁷No matter how many things we have to tolerate, we will definitely face them and reveal ourselves as victorious.” If you become one another's helpers, and continue to have good wishes for everyone, what would you not be able to achieve as co-operative ones?

¹³⁹Jab vah ēk dō K|kē sahyōgī ban ghērāv ḍāl saktē haĩ , tō kyā āp māyā kō ghērāv nahī̃ ḍāl saktē .

¹³⁸Since they are able to enter your territory co-operating with one another, can you not surround Maya?

¹⁴⁰Pāṇḍav sēnā ghērāv nahī̃ ḍāl saktī  ?

¹³⁹Can the Pandava Army not surround Maya?

¹⁴¹Ēk dō K|kē śhubhchintak , sahyōgī bantē rahē̃ tō māyā key|kī himmat nahī̃ jō āpkē ghērāv K|kē andar ā sakē .

¹⁴⁰If you continue to have good wishes for one another and are co-operative with one another, then Maya does not have the courage to enter into your territory.

¹⁴²Yah hai sahyōg key|kī śhakti .

¹⁴¹This is the power of co-operation.

¹⁴³Yah saṅgaṭhan hai sahyōg key|kī śhakti kā .

¹⁴²This is a group of the power of co-operation.

¹⁴⁴Yah saṅgaṭhan K|kē sahyōg key|kī śhakti kā pratyakṣha rūp dikhānā .

¹⁴³You have to show the practical form of the power of this gathering. ¹⁴⁴Achcha.

¹⁴⁵Achchhā .

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