बुधवार 28 जुलाई 1971 की अव्यक्त मुरली

⁰> ¹28-07-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 25/04/10 Madhuban Avyakt BapDada Om Shanti 28/07/71

²Ākār mē̃ nirākār kō dēkhnē kā abhyās

¹The practice of seeing the incorporeal in the subtle.

³Ākār kō dēkhtē nirākār kō dēkhnē kā abhyās hō gayā hai  ?

²Have you developed the practice of seeing the incorporeal whilst looking at the corporeal?

⁴Jaisē bāp ākār mē̃ nirākār ātmāō̃ kō hī dēkhtē haĩ , vaisē hī bāp samān banē hō  ?

³Just as the Father only sees an incorporeal soul in a corporeal form, have you become like the Father in the same way?

⁵Sadaiv jō śhrēṣhṭh bīz hōtā hai usī taraph hī dr̥iṣhṭi aur vr̥itti jātī hai .

⁴The vision and attitude always go towards the elevated seed.

⁶Tō is ākār K|kē bīch śhrēṣhṭh kaunsī vastu hai  ?

⁵So, what is elevated in this corporeal form?

⁷Nirākār ātmā .

⁶The incorporeal soul.

⁸Tō rūp kō dēkhtē hō vā rūh kō dēkhtē hō  ?

⁷So, do you see the form (rup), or do you see the spirit (ruh)?

⁹Kyōṅki ab tō antar kō bhī jān gayē hō aur mahāmantra kō bhī jān gayē hō .

⁸Now you know the difference (antar), and you also know the great mantra.

¹⁰Jān liyā , dēkh bhī liyā .

⁹You know it and you have also seen it.

¹¹Bākī kyā rahā  ?

¹⁰What else remains?

¹²Bākī sthit rahnē K|kē bāt mē̃ abhyāsī hō  ?

¹¹Have you developed the practice of stabilising yourself in this stage?

¹³ ( harēk nē apnā-apnā anubhav batāyā ) aisē samajhē̃ ant tak pahlē pāṭh K|kē abhyāsī rahē̃gē  ?

¹²(Each one related his own experience.) ¹³Should it be understood that you will still be practising the first lesson till the end?

¹⁴Ant tak abhyāsī hō rahē̃gē vā svarūp bhī banē̃gē  ?

¹⁴Will you be those who are still practising till the end, or will you become the embodiment?

¹⁵Ant K|kē kitnā samay pahlē yē abhyās samāpt hōgā aur svarūp ban jāyēṅgē  ?

¹⁵How long prior to the end will this practice have finished and you have become embodiments?

¹⁶Jab tak śharīr chhōṛē̃gē tab tak abhyāsī rahē̃gē  ?

¹⁶Will you still be practising even when you leave your bodies?

¹⁷Pahlē pāṭh key|kī samāpti kab hōtī hai  ?

¹⁷When does the first lesson finish?

¹⁸Jō samajhtē haĩ ant tak abhyāsī rahē̃gē vah hāth uṭhāō .

¹⁸Those who think that they will still be practising until the end, raise your hands!

¹⁹‘ ākār mē̃ nirākār dēkhnē key|kī bāt ’ pahlā pāṭh pūchh rahē haĩ .

¹⁹Baba is asking you about the first lesson of seeing the incorporeal in the corporeal form.

²⁰Abhī ākār kō dēkhtē nirākār kō dēkhtē hō  ?

²⁰At present, do you see the incorporeal whilst looking at the corporeal form?

²¹Bātchīt kis sē kartē hō  ?

²¹Whom do you talk to? ²²(To the incorporeal.)

²² ( nirākār sē ) ākār mē̃ nirākār dēkhnē āyē-isamē̃ ant tak bhī agar abhyāsī rahē̃gē tō dēhī-abhimānī kā athavā apnē aslī svarūp kā jō ānand vā sukh hai vah saṅgamyug par nahī̃ karē̃gē .

²³If, even at the end, you are still practising to see the incorporeal in the corporeal, then you will not experience the bliss and happiness of the soul-conscious stage, of your original stage, at the confluence age.

²³Saṅgamyug kā varsā kab prāpt hōtā hai  ?

²⁴When do you attain the inheritance of the confluence age?

²⁴Saṅgamyug kā varsā kaunsā hai  ?

²⁵What is the inheritance of the confluence age?

²⁵ ( atīndriya sukh ) yah ant mē̃ milēgā kyā , jab jānē vālē hōṅgē  ?

²⁶(Supersensuous happiness.) ²⁷Will you receive this at the end when you are to return home?

²⁶Ātmik - svarūp hō chalnā vā dēhī hō calanā-yah abhyās nahī̃ hai  ?

²⁸Do you not have the practice of moving along as a soul, as a bodiless being?

²⁷Abhī sākār kō vā ākār kō dēkhtē ākarṣhaṇ is taraph jātī hai vā ātmā taraph jātī hai  ?

²⁹At present, is the attraction towards the corporeal or subtle form, or does it go towards the soul?

²⁸Ātmā kō dēkhtē hō nā .

³⁰You see the soul, do you not?

²⁹Ākār mē̃ nirākār kō dēkhnā - yah practical aur natural svarūp hō hī jānā chāhiē .

³¹To see the incorporeal in the corporeal form should become yournatural and practical form.

³⁰Ab tak śharīr kō dēkhē̃gē kyā  ?

³²Will you even now see the body?

³¹Service tō ātmā key|kī kartē hō nā .

³³It is the soul that youserve, is it not?

³²Jis samay bhōjan svīkār kartē hō , tō kyā ātmā kō khilātē haĩ vā śhārīrik bhān mē̃ kartē haĩ  ?

³⁴When you eat food, do you feed the soul or do you eat it in body consciousness?

³³Sīṛhī utartē aur chaṛhtē hō  ?

³⁵Do you go up and down the ladder?

³⁴Sīṛhī kā khēl achchhā lagtā hai  ?

³⁶Do you enjoy playing the game of the ladder?

³⁵Utarnā aur chaṛhnā kiskō achchhā lagtā hai  ?

³⁷Who enjoys going up and coming down?

³⁶Chhōṭē-chhōṭē bachchē kahā̃ bhī sīṛhī dēkhē̃gē tō utarēṅgē-caṛhēṅgēzarūr .

³⁸When little children see a ladder, they will definitely climb it and come down.

³⁷Tō kyā ant tak bachpan hī rahēgā kyā  ?

³⁹So, will you still be in your childhood till the end?

³⁸Vānaprasthī nahī̃ banē̃gē  ?

⁴⁰Will you not go into the stage of retirement?

³⁹Jaisē śharīr key|kī bhī jab vānaprasth avasthā hōtī hai tō dhīr-dhīrē bachpan K|kē saṅskār miṭtē jātē haĩ nā .

⁴¹As the body goes into the stage of retirement, the sanskars of childhood gradually finish.

⁴⁰Tō yah utaranā-caṛhanā bachpan kā khēl kab tak hōgā  ?

⁴²Till when will this childhood game of going up and coming down continue?

⁴¹Sākṣhātkārmūrt tab banē̃gē jab ākār mē̃ hōtē nirākār avasthā mē̃ hōṅgē .

⁴³You will become an image that grants visions when you are in the incorporeal stage whilst in the corporeal form.

⁴²Agar aisē samajhē̃gē ki ant tak abhyāsī rahnā hai  ; tō is pahlē pāṭh kō paripakva karnē mē̃ ḍhīlāpan ā jāyēgā .

⁴⁴If you think that you will continue to practise this till the end, then you will become slack in making this first lesson firm.

⁴³Phir nirantar sahaj yād vā svarūp key|kī sthiti key|kī saphaltā kō dēkhē̃gē nahī̃ .

⁴⁵You will not then be successful in experiencing the stage of having constant remembrance and being an embodiment.

⁴⁴Śharīr chhōṛē̃gē tab saphal hōṅgē  ?

⁴⁶Will you be successful when you leave your body?

⁴⁵Lēkin nahī̃ , yah ātmik-svarūp kā anubhav ant K|kē pahlē hī karnā hai .

⁴⁷No. ⁴⁸You have to experience the stage of soul consciousness before the end.

⁴⁶Jaisē anēk janm apnī dēh K|kē svarūp key|kī smr̥iti natural rahī hai , vaisē hī apnē aslī svarūp key|kī smr̥iti kā anubhav bhī thōṛā samay bhī nahī̃ karē̃gē kyā  ?

⁴⁹Just as you havenaturally had the awareness of your body for many births, will you not experience your original form for even a short while in the same way?

⁴⁷Yah hōnā chāhiē  ?

⁵⁰Should it be like this?

⁴⁸Yah pahlā pāṭh complete hō hī jāyēgā .

⁵¹This first lesson will definitely be completed.

⁴⁹Is ātma-abhimānī key|kī sthiti mē̃ hī sarv ātmāō̃ kō sākṣhātkār karānē kē nimitt banē̃gē .

⁵²Only through this stage of soul consciousness will you become instrumental in giving visions to other souls.

⁵⁰Tō yah attention rakhnā paṛē .

⁵³So you have to payattention to this.

⁵¹Ātmā samajhnā - yah tō apnē svarūp key|kī sthiti mē̃ sthit hōnā hai nā .

⁵⁴To consider yourself to be a soul is to stabilise yourself in your form, is it not?

⁵²Jaisē brahmākumār vā brahmākumārī kahnē sē brahmā bāp vā brahmākumārapan kā svarūp bhūltā hai kyā  ?

⁵⁵Similarly when you say "Brahma Kumar or Brahma Kumari" do you forget Father Brahma or the form of being a B.K.?

⁵³Chaltē-phirtē ‘ maĩ brahmākumār hū̃ ’ - yah bhūltā hai kyā  ?

⁵⁶Whilst moving along, do you forget that you are a Brahma Kumar?

⁵⁴Jba yah nahī̃ bhūltā , śhivvanśhī hōnē K|kē nātē apnā ātmik-svarūp kyō̃ bhūltē hō  ?

⁵⁷Since you do not forget this, then, as one who belongs to the clan of Shiva, why do you forget your form of a soul?

⁵⁵Bāpdādā kahtē hō nā .

⁵⁸You say "BapDada", do you not?

⁵⁶Jab ‘ śhiv bābā ’ śhabda kahtē hō tō nirākārī svarūp sāmnē ātā hai nā .

⁵⁹When you say, "Shiv Baba", the incorporeal form comes in front of you, does it not?

⁵⁷Tō jaisē brahmākumār-pan kā svarūp chaltē-phirtē pakkā hō gayā hai , aisē hī apnā śhivvanśhī kā svarūp kyō̃ bhūlnā chāhiē .

⁶⁰Just as the awareness of being a Brahma Kumar has become firm whilst walking and moving along, in the same way, why should you forget your form of belonging to the clan of Shiva?

⁵⁸Brahmākumār ban gayē hō aur śhivvanśhī svarūp ant mē̃ banē̃gē  ? ⁵⁹Bāpdādā ikaṭhṭhā bōltē hō vā alag bōltē hō  ?

⁶¹Is it that you have become Brahma Kumars and that you will be the form of those who belong to the clan of Shiva at the end?

⁶⁰Jab ‘ bāpdādā ’ śhabda ikaṭhṭhā bōltē hō tō apnā dōnō̃ hī ‘ ‘ ātmik-svarūp aur brahmākumār kā svarūp ’ ’ dōnō̃ hī yād nahī̃ rahtā  ?

⁶²Do you say "BapDada" for the combined form or for each one individually? ⁶³Since you say "BapDada" for the combined form, can you not remember both your forms: that of being a soul and a Brahma Kumar?

⁶¹Yah abhyās pahlē sē hī complete karnā paṛē .

⁶⁴You have tocomplete this practice beforehand.

⁶²Ant kē liē tō aur bahut bātē̃ rah jāyēṅgī .

⁶⁵Many other things will be left till the end.

⁶³Sunāyā thā nā - ant K|kē samay naī-naī parīkṣhāyē̃ āyēṅgī , jin parīkṣhāō̃ kō pās|pass kar sampūrṇtā key|kī degree lē̃gē .

⁶⁶You were told that many new exams will come at the end, and that you will claim thedegree of perfection by passing these exams.

⁶⁴Agar yah pahlā pāṭh hī smr̥iti mē̃ nahī̃ hōgā tō sampūrṇtā key|kī degree bhī nahī̃ lē sakē̃gē .

⁶⁷If you do not have the awareness of the first lesson, you will not be able to claim thedegree of perfection.

⁶⁵Degree na milēgī tō kyā hōgā  ?

⁶⁸What will happen if you do not claim thedegree?

⁶⁶Dharmarāj key|kī ḍikrī nikalēgī .

⁶⁹There will be a decree from Dharamraj.

⁶⁷Tō yah abhyās bahut pakkā karō .

⁷⁰So make this practice very firm.

⁶⁸Jaisē pahlā vikār ēkdam saṅkalp rūp sē bhī nikālnē kā niśhchay kiyā , tō usmē̃ vijayī majority banē haĩ nā .

⁷¹You had the determination to remove even a thought of the first vice, and themajority of you have become victorious in that, have you not?

⁶⁹Apnī pratigyā kē ūpar madār hai .

⁷²Everything depends on your promise.

⁷⁰Jis bāt key|kī force sē pratigyā kartē hō , tō vah pratigyā practical rūp lē lētī hai .

⁷³Whatever you make a firm promise for, that promise will definitely take on apractical form.

⁷¹Agar samajhtē hō yah ant kā course hai , tō phir result kyā hōtī hai  ?

⁷⁴If you think that this course will continue till the end, what would theresult be?

⁷²Practical nahī̃ hōtī hai , practice hī rah jātī hai .

⁷⁵It would not take a practical form. ⁷⁶It would still just remain aspractice.

⁷³Yah bātē̃ tō pahlē cross karnī haĩ .

⁷⁷You have to cross these things first.

⁷⁴Agar ant tak cross karē̃gē tō complete atīndriya sukh kā varsā kab prāpt karē̃gē  ?

⁷⁸If youcross them at the end, when would you claim the inheritance of complete supersensuous joy?

⁷⁵Kaī bātē̃ aisī haĩ jismē̃ harēk nē apnī-apnī yathā śhakti cross karkē practice K|kē bajāy practical mē̃ lāyā hai . ⁷⁶Kōī kis bāt mē̃ , kōī kis bāt mē̃ .

⁷⁹There are many aspects in which each one has, according to his own capacity, put something into apractical form instead of still practising it: some in one aspect, some in another aspect.

⁷⁷Jaisē laukik dēh K|kē sambandh key|kī bāt kōī practice mē̃ hai , kōī practical mē̃ ēk hī alaukik-pāralaukik sambandh K|kē anubhav mē̃ hai .

⁸⁰For example, the aspect of lokik relations: some are stillpractising that, whereas others have put it into a practical form and are experiencing those relations as alokik and parlokik relations.

⁷⁸Svapn mē̃ bhī kabhī saṅkalp rūp mē̃ dēh K|kē sambandhī taraph vr̥itti aur dr̥iṣhṭi na jāyē .

⁸¹Even in your dreams, you should not even have a thought of allowing your vision or attitude to go to any bodily relations.

⁷⁹Ismē̃ pāṇḍavō̃ kō bhī cross karnā hai .

⁸²Even the Pandavas have tocross this.

⁸⁰Laukik kō alaukik mē̃ parivartan karnē key|kī smr̥iti ātī hai tō vah huā kalyāṇ arth|earth .

⁸³When you have the awareness of changing the lokik into alokik, that is for the sake of bringing benefit.

⁸¹Āp tō madhubanabhaṭṭhīmē̃ rahnē vālē hō nā .

⁸⁴You are going to stay in the Madhuban bhatthi, are you not?

⁸²Tō pahlī sīṛhī pās|pass hōnī chāhiē nā .

⁸⁵So, you shouldpass in the first step of the ladder, should you not?

⁸³Jō ēk second pahlē nahī̃ thā vah kyā ab K|kē second mē̃ nahī̃ hō saktē hō  ?

⁸⁶Is it not possible for something that had not happened a moment ago to happen in thissecond?

⁸⁴Madhuban K|kē pāṇḍav haĩ , yūnivārsiṭī K|kē student haĩ .

⁸⁷You are the Pandavas of Madhuban, students of theUniversity.

⁸⁵Kōī chhōṭī gītā pāṭhśhālā K|kē student nahī̃ haĩ .

⁸⁸You are not students of a small Gita Pathshala.

⁸⁶Tō inhō̃ kō kitnā naśhā rahnā chāhiē  !

⁸⁹So, you should have so much intoxication!

⁸⁷Inhō̃ key|kī paṛhāī kitnī ūñchī hai  !

⁹⁰Your study is so high.

⁸⁸Aisī kamāl karkē dikhānā jō ēk second pahlē āp lōgō̃ sē nāummīd rakhē̃ vah dūsrē second sabhī ummīdvār ban jāyē̃ .

⁹¹Show such wonders that those in whom people didn't have any hope a moment ago will have hope in them a moment later. ⁹²What did the Mahavir Army do?

⁸⁹Mahāvīr sēnā nē kyā kiyā  ? ⁹⁰Sārī laṅkā kō jab jalā diyā .

⁹³They burnt the entire Lanka, so can you not cross this ladder?

⁹¹Tō sīṛhī nahī̃ pās|pass kar saktē haĩ  ?

⁹⁴You have been told of the first step of the ladder.

⁹²Pahlī sīṛhī tō batāī . ⁹³Dūsrī sīṛhī hai - karmēndriyō̃ par vijay .

⁹⁵The second step is to become victorious over your physical senses.

⁹⁴Tīsrī hai - vyarth saṅkalpō̃ aur vikalpō̃ kē ūpar vijay . ⁹⁵Yah hai last .

⁹⁶The third step is to become victorious over your wasteful and sinful thoughts.

⁹⁶Lēkin dūsrē kō bhī cross kar lēnā chāhiē . ⁹⁷Umaṅg-utsāh sē kah sakō ki - hā̃ , ham full pass haĩ .

⁹⁷That is thelast step, but you should also have crossed the second step so that you can say with zeal and enthusiasm that you havepassed fully.

⁹⁸Dūsrī sīṛhī tō bahut sahaj hai .

⁹⁸The second step is very easy.

⁹⁹Jab marjīvā ban gayē tō yah purānī karmēndriyō̃ key|kī ākarṣhaṇ kyō̃  ?

⁹⁹Since you have died alive, why is there the attraction to old physical senses?

¹⁰⁰Marjīvā banē tō khatm hō gayē nā .

¹⁰⁰Since you have died alive, everything has finished, has it not?

¹⁰¹Jaisē janm-patrī batlātē haĩ - phalānē kā is āyu tak śharīr hai , phir khalās . ¹⁰²Lēkin agar kōī dān-puṇya karē̃gē tō naī janm K|kē rīti naī āyu śhurū hō jāyēgī . ¹⁰³Tō aisē marjīvā banē arthāt sab taraph sē mar chukē nā .

¹⁰¹Just as it is shown in someone's horoscope that he will live till such an age, and that he will then die, but that if he gives donations and performs charity he will then begin his life again as though he has taken a new birth, so you have also died alive in this way, have you not?

¹⁰⁴Purānī āyu samāpt huī .

¹⁰²That is, you are dead to everything, are you not?

¹⁰⁵Abhī tō nayā janm huā usmē̃ huē brahmākumār-brahmākumāriyā̃ tō brahmākumār-brahmākumāriyō̃ key|kī karmēndriyō̃ par vijay na hō - - yah hō saktā hai kyā  ? ¹⁰⁶Pichhlā hisāb hai tō chuktū huā . ¹⁰⁷Jab marjīvā banē , brahmākumār ban gayē tō phir karmēndriyō̃ K|kē vaśh kaisē hō saktē  ? ¹⁰⁸Brahmākumār K|kē nayē jīvan mē̃ ‘ ‘ karmēndriyō̃ K|kē vaśh hōnā kyā chīz hōtī hai ’ ’ , is knowledge sē bhī parē hō jātē .

¹⁰³Your old life has now finished.

¹⁰⁹Abhī śhūdrapan sē marjīvā nahī̃ banē haĩ kyā vā abhī ban rahē haĩ  ?

¹⁰⁴You have now taken a new birth and you have become Brahma Kumars and Kumaris in that.

¹¹⁰Śhūdrapan kā zarābhī sāns arthāt saṅskār kahā̃ aṭkā|aṭakā huā tō nahī̃ hai  ? ¹¹¹Kōī-kōī kā śhvās chhip jātā hai jō phir kuchh samay bād prakaṭ hō jātā hai . ¹¹²Yahā̃ bhī aisē hai kyā  ?

¹⁰⁵So, is it possible that the Brahma Kumars and Kumaris have not yet conquered their physical senses? ¹⁰⁶The past karmic accounts have now been settled.

¹¹³Purānē saṅskār aṭakē huyē hōṅgē  ; tō marjīvā banē hō - aisē kahē̃gē  ? ¹¹⁴Marjīvā na banē tō brahmākumār kaisē kahē̃gē .

¹⁰⁷Since you have died alive, since you have become Brahma Kumars and Kumaris, how can you be influenced by the physical senses?

¹¹⁵Marjīvā tō banē hō nā . ¹¹⁶Bākī mansā saṅkalp - yah tō brahmākumār bannē kē bād hī māyā ātī hai .

¹⁰⁸In the new life of Brahma Kumars, you should be beyond theknowledge of what it is like to be influenced by the physical senses.

¹¹⁷Śūdrakumār kē pās māyā ātī hai kyā  ? ¹¹⁸Āp mūñjhtē kyō̃ hō  ?

¹⁰⁹Have you not yet died alive to being a shudra?

¹¹⁹Bōlō ki - ‘ ‘ marjīvā banē haĩ .

¹¹⁰Or, are you becoming that now?

¹²⁰Marjīvā bannē bād māyā kō challenge kiyā hai , isliē māyā ātī hai . ¹²¹Unsē laṛkar ham vijayī bantē haĩ .

¹¹¹There isn't the slightest breath, that is, sanskar, of being a shudra trapped anywhere, is there?

¹²²’ ’ aisē kyō̃ nahī̃ kahtē hō . ¹²³Mahāvīr hō tō apnā naśhā tō kāyam rakhō nā .

¹¹²Some people's breath may be hidden somewhere and it emerges again after some time.

¹²⁴Jab apnē kō brahmākumār samajhē̃gē tō phir yah jō second sīṛhī hai ‘ karmēndriyō̃ kā ākarṣhaṇ ’ , ussē bhī pār hō jāyēṅgē . ¹²⁵Brahmākumār vā śhivkumār - yah dōnō̃ key|kī smr̥iti rakhnē sē kabhī bhī fail nahī̃ hō sakē̃gē . ¹²⁶Kyōṅki brahmākumār samajhnē sē phir brahmākumār K|kē karttavya , brahmākumār K|kē guṇ kyā haĩ - vah bhī smr̥iti mē̃ rahtē haĩ nā . ¹²⁷Tō ab dūsrī aur tīsrī sīṛhī cross karkē pass with honour bannē K|kē smīp ānē kē liē yah bhaṭṭhī kī hai .

¹¹³Is it the same here?

¹²⁸Tō bhaṭṭhī K|kē samāpti kē sāth yah bhī samāpt kar dēnī hai .

¹¹⁴Would you say that you have died alive if your old sanskars are still trapped somewhere?

¹²⁹Jaisē dēkhō , sthān K|kē ādhār par sthiti bantī hai .

¹¹⁵If you have not died alive, how can you be called Brahma Kumars?

¹³⁰Yah madhuban kā sthān aisā hai jō sthiti kō hī badal lētā hai nā . ¹³¹Sthān kā sthiti par asar hōtā hai .

¹¹⁶You have died alive, have you not? ¹¹⁷However, Maya, in the form of the thoughts in the mind, only comes after you become a Brahma Kumar.

¹³²Aur harēk kō apnē sthān kā naśhā kitnā rahtā hai  !

¹¹⁸Would a shudra kumar have any Maya? ¹¹⁹Why do you become confused?

¹³³Apnē dēśh kā , apnē had K|kē nivās-sthān ( ghar ) kā naśhā nahī̃ hōtā hai  ? ¹³⁴Agar baṛī kōṭhī vā mahal mē̃ nivās karnē vālā hōgā tō sthān kā sthiti par asar hōtā hai . ¹³⁵Tō āp sabhī sē śhrēṣhṭh sthān par hō  ; tō iskā bhī asar sthiti par hōnā chāhiē . ¹³⁶Śhrēṣhṭh varadān-bhūmi K|kē nivāsī haĩ , tō apnī sthiti bhī sadā sabhī kō dēnē vālī banānī chāhiē .

¹²⁰Say that you have died alive.

¹³⁷Vardān vah dē saktā hai jō sākṣhātkārmūrt hōgā .

¹²¹You havechallenged Maya after dying alive; this is why Maya comes.

¹³⁸Kōī bhakta kō bhī vardān prāpt hōtā hai tō sākṣhātkārmūrt dvārā hōtā hai nā .

¹²²Why do you not say that you will battle with Maya and become victorious?

¹³⁹Tō sākṣhāt aur sākṣhātkārmūrt bannē sē hī vardātā mūrt ban sakē̃gē .

¹²³You are Mahavirs, and so at least maintain your intoxication all the time.

¹⁴⁰Bāp dātā K|kē bachchē dātā bannā hai . ¹⁴¹Lēnē vālē nahī̃ lēkin dēnē vālē . ¹⁴²Her|har second , her|har saṅkalp mē̃ dēnā hai . ¹⁴³Jab dātā ban jāyēṅgē tō dātā kā mukhya guṇ kaunsā hōtā hai  ?

¹²⁴When you consider yourselves to be Brahma Kumars, you will be able to cross the second step of the ladder of being beyond the attraction of the physical senses.

¹⁴⁴Udāracitta . ¹⁴⁵Jō aurō̃ K|kē uddhār kē nimitt hōṅgē , tō vah apnā nahī̃ kar sakē̃gē  ? ¹⁴⁶Sadaiv aisē samjhō ki ham dātā K|kē bachchē haĩ , ēk second bhī dēnē K|kē sivāy na rahē . ¹⁴⁷Usī kō kahā jātā hai mahādānī .

¹²⁵By having the awareness of being both a Brahma Kumar and a Shiv Kumar, you will neverfail, because, when you consider yourself to be a Brhama Kumar, you also have the awareness of the task and the virtues of a Brahma Kumar.

¹⁴⁸Sadaiv dēnē K|kē dvār khulē hō̃ . ¹⁴⁹Jaisē mandir kā darvājā sadaiv khulā rahtā hai . ¹⁵⁰Yah tō ājkal band kartē haĩ .

¹²⁶So you have had this bhatthi in order to cross the second and third step and come close to the stage ofpassing with honours.

¹⁵¹Tō aisē dātā K|kē bachchē kā dēnē kā dvār kabhī band nahī̃ hōtā .

¹²⁷So, together with the finishing of the bhatthi, you also have to finish this.

¹⁵²Her|har second , her|har saṅkalp check karō - ‘ ‘ kuchh diyā  ? ¹⁵³Liyā tō nahī̃  ?

¹²⁸A stage is created on the basis of the place.

¹⁵⁴’ ’ dētē jāō . ¹⁵⁵Lēnā hai bāp sē , vah tō lē hī liyā , ab dēnā hai .

¹²⁹The place, Madhuban, is such that it changes your stage.

¹⁵⁶Lēnē kā kuchh rahā hai kyā  ?

¹³⁰The place has an effect on one's stage.

¹⁵⁷Sabhī kuchh jō lēnā thā vah lē liyā . ¹⁵⁸Bākī rah gayā dēnā .

¹³¹Each one has so much intoxication of his own place.

¹⁵⁹Jitnā-jitnā dēnē mē̃ busy hōṅgē , tō yah bātē̃ jiskō cross karnā muśhkil lagtā hai , vah bahut sahaj hō jāyēṅgī . ¹⁶⁰Kyōṅki mahādānī bannē sē mahān śhakti key|kī prāpti svataḥ hōtī hai .

¹³²Do people not have the intoxication of their own country and limited residence? ¹³³If someone is living in a large mansion or a palace, that place would surely have an effect on the stage.

¹⁶¹Tō yah kārya tō achchhā hai nā . ¹⁶²Dēnē kē liē tō bhaṇḍārā bharpūr hai nā . ¹⁶³Ismē̃ full pass haĩ  ?

¹³⁴So all of you are in the most elevated place of all, so this should also have an effect on your stage.

¹⁶⁴Jismē̃ full pass hō uskō right lagātē jāō . ¹⁶⁵Jismē̃ samajhtē hō full pass hōnā hai , tō bhaṭṭhī sē full pass hō nikalnā .

¹³⁵You are residents of the elevated land of blessings, and so you should make your stage one that constantly gives to others.

¹⁶⁶Jitnā dātā bantē haĩ utnā bhartā bhī jātā hai .

¹³⁶Only those who are images that grant visions can give blessings.

¹⁶⁷Bhaṇḍārā bharpūr hai tō kyō̃ na dātā banē̃ . ¹⁶⁸Iskō hī kahā jātā hai nirantar rūhānī sēvādhārī .

¹³⁷Even when devotees receive blessings, they receive them through an image that grants visions.

¹⁶⁹Tō is bhaṭṭhī sē nirantar rūhānī sēvādhārī hō nikalnā . ¹⁷⁰Jab tak tyāg nahī̃ tab tak sēvādhārī hō nahī̃ sakē̃gē .

¹³⁸So, you can only become images that grant blessings by becoming the practical form of the images that grant visions.

¹⁷¹Sēvādhārī bannē sē tyāg sahaj aur svataḥ hō jāyēgā . ¹⁷²Sadaiv apnē kō bizīrakhanē kā yahī tarīkā hai .

¹³⁹You have to become bestowers, children of the Bestower: not ones who take, but ones who give.

¹⁷³Saṅkalp sē , buddhi sē , chāhē sthūl karmaṇā sē jitanāphrīrahatē hō utnā hī māyā chance lētī hai .

¹⁴⁰You have to give at everysecond, through every thought. ¹⁴¹When you become bestowers, what is the main virtue of a bestower?

¹⁷⁴Agar sthūl aur sūkṣhma - dōnō̃ hī rūp sē apnē kō sadaiv bizīrakhō tō māyā kō chance nahī̃ milēgā . ¹⁷⁵Jis din sthūl kārya bhī rūchi sē kartē hō us din key|kī checking karō tō māyā nahī̃ āyēgī , agar dēvtā hōkar kiyā tō . ¹⁷⁶Agar manuṣhya hōkar kiyā , phir tō chance diyā . ¹⁷⁷Lēkin sēvādhārī hō aur dēvtā ban apnī rūchi , umaṅg sē apnē kō bizīrakhakar dēkhō tō kabhī māyā nahī̃ āvēgī .

¹⁴²Generous hearted.

¹⁷⁸Khuśhī rahēgī . ¹⁷⁹Khuśhī K|kē kāraṇ māyā sāhas nahī̃ rakhtī sāmnā karnē kā .

¹⁴³Can those who are instruments to uplift others not uplift themselves?

¹⁸⁰Tō bizīrakhanē key|kī practice karō . ¹⁸¹Kabhī bhī dēkhō āj buddhi phrīhai , tō svayã hī teacher ban buddhi sē kām lō|low .

¹⁴⁴Constantly think that you are children of the Bestower, and that you should not stay without giving for even asecond.

¹⁸²Jaisē sthūl kārya key|kī diary banātē hō , programme banātē hō ki āj sārā din yah-yah kārya karē̃gē , phir check kartē hō . ¹⁸³Isī pramāṇ apnī buddhi kō bizīrakhanē kā bhī daily programme hōnā chāhiē . ¹⁸⁴Programme sē progress kar sakē̃gē . ¹⁸⁵Agar programme nahī̃ hōtā hai tō kōī bhī kārya samay par saphal nahī̃ hōtā .

¹⁴⁵Such a soul is called a great bestower.

¹⁸⁶Daily ( rōz ) diary hōnī chāhiē . ¹⁸⁷Kyōṅki sabhī baṛē tē baṛē hō nā .

¹⁴⁶Your door for giving should always be open, just as the doors of a temple are always open.

¹⁸⁸Baṛē ādmī programme fix karkē phir kahā̃ jātē haĩ .

¹⁴⁷It is nowadays that they close them.

¹⁸⁹Tō apnē kō bhī baṛē tē baṛē bāp K|kē samajhkar her|har second kā bhī programme fix karō . ¹⁹⁰Jis bāt key|kī pratigyā kī jātī hai , tō usmē̃ will - power hōtī hai .

¹⁴⁸In the same way, the door for giving by the children of the Bestower can never be closed.Check at every second and in every thought whether you gave something and that you did not take anything.

¹⁹¹Aisē hī sirph vichār karē̃gē , usmē̃ vil-pāvar nahī̃ hōgī .

¹⁴⁹Continue to give. ¹⁵⁰You have to take from the Father.

¹⁹²Isliē pratigyā karō ki yah karnā hī hai .

¹⁵¹You have already taken that. ¹⁵²You now have to give.

¹⁹³Aisē nahī̃ ki dēkhē̃gē , karē̃gē . ¹⁹⁴Karnā hī hai .

¹⁵³Is there anything still left for you to take?

¹⁹⁵Jaisē sthūl kārya kitnā bhī jyādā hō lēkin pratigyā karnē sē kar lētē hō nā .

¹⁵⁴You have taken everything that you had to take and it now remains for you to give.

¹⁹⁶Agar ḍhīlā vichār hōgā , na karnē kā khyāl hōgā tō kabhī pūrā nahī̃ karē̃gē . ¹⁹⁷Phir bahānē bhī bahut ban jātē haĩ . ¹⁹⁸Pratigyā karnē sē phir samay bhī nikal ātā hai aur bahānē bhī nikal jātē haĩ .

¹⁵⁵Thebusier you remain in giving, the easier it will be to cross the things that you find very difficult, because by becoming the great bestowers, you automatically attain great power.

¹⁹⁹Āj buddhi kō is programme par chalānā hī hai - aisī pratigyā karnī hai . ²⁰⁰Bhinn-bhinn samasyāē̃ , purūṣārthahīn bannē K|kē vyarth saṅkalp , ālasya ādi āyēṅgē lēkin vil-pāvar hōnē kāraṇ sāmnā kar vijayī ban jāyēṅgē . ²⁰¹Yah bhī daily diary banāō , phir dēkhō , kaisē rūhānī rāhat dēnē vālē rūh sabhī kō dēkhnē mē̃ āyēṅgē . ²⁰²Rūh ‘ ātmā ’ kō bhī kahtē haĩ aur rūh ‘ essence ’ , kō bhī kahtē haĩ .

¹⁵⁶So this task is good, is it not?

²⁰³Tō dōnō̃ hō jāyēṅgē . ²⁰⁴Divya guṇō̃ K|kē ākarṣhaṇ arthāt essence , vah rūh bhī hōgā aur ātmik-svarūp bhī dikhāī dēgē .

¹⁵⁷The treasure-store is full for giving, is it not? ¹⁵⁸Have youpassed fully in this? ¹⁵⁹Continue to tick that in which you havepassed fully.

²⁰⁵Aisā lakṣhya rakhnā hai . ²⁰⁶Tō rūp key|kī vismr̥iti , rūh key|kī smr̥iti - is bhaṭṭhī sē banākar nikalnā . ²⁰⁷Bilkul aisā anubhav hō jaisē yah śharīr ēk box hai .

¹⁶⁰And for that in which you consider you still have topass fully, make sure you have passed fully when you come out of the bhatthi.

²⁰⁸Inkē andar jō hīrā hai unsē hī sambandh-snēh hai .

¹⁶¹The more you become a bestower, the fuller your store will become.

²⁰⁹Aisā anubhav karnā . ²¹⁰Tō nivās-sthān kā bhī ādhār lēkar sthiti kō banāō .

¹⁶²If your treasure-store is full, why should you not become bestowers?

²¹¹Madhuban-nivāsī arthāt madhurtā aur bēhad K|kē vairāgī .

¹⁶³Such souls are called constant, spiritual servers.

²¹²Jō bēhad K|kē vairāgī hōṅgē vah rūh kō hī dēkhē̃gē .

¹⁶⁴So emerge from this bhatthi as constant, spiritual servers.

²¹³Tō chalan mē̃ madhurtā aur mansā mē̃ bēhad key|kī vairāgya vr̥itti hō .

¹⁶⁵Unless you have renunciation, you cannot be servers.

²¹⁴Dōnō̃ smr̥iti rahē̃ tō ‘ pass with honours ’ nahī̃ hōṅgē  ?

¹⁶⁶By being servers, you will easily and automatically be able to have renunciation.

²¹⁵Yah dōnō̃ kvālīphikēśan apnē mē̃ dhāraṇ karkē nikalnā .

¹⁶⁷This is the method to keep yourself constantlybusy.

²¹⁶Yah saṅgamyug kā suhāvanā samay jitnā jyādā hō utnā achchhā hai . ²¹⁷Kyōṅki samajhtē hō sārē - kalp mē̃ yah bāp aur bachchō̃ kā milan phir nahī̃ hōgā .

¹⁶⁸The more free you keep yourself in your thoughts, with your intellect and with physical service, the morechances Maya receives.

²¹⁸Isliē samajhtē hō yah saṅgam kā samay lambā hō jāyē , na ki āpkī vīkanēs K|kē kāraṇ .

¹⁶⁹If you keep yourself busy, physically and in a subtle way, Maya will not get anychance.

²¹⁹Sadaiv yahī lakṣhya rakhō ki ever ready rahē̃ . ²²⁰Bākī yah atīndriya sukh kā varsā nirantar anubhav karnē kē liē rahē huē haĩ , na ki apnī kamjōriyō̃ K|kē liyē .

¹⁷⁰Check the days when you carry out the physical tasks with interest, and you will find that Maya does not come, that is, if you did everything as a deity.

²²¹Āp lōgō̃ kē liē yah purānī duniyā jaisē vidēśh hai .

¹⁷¹If you did it as a human being, you then gave achance to Maya.

²²²Kaī lōg vidēśh key|kī chīz kō touch nahī̃ kartē haĩ , samajhtē haĩ apnē dēśh key|kī chīz kō prayōg karē̃ .

¹⁷²However, be a server, be a deity and keep yourselfbusy with enthusiasm out of your own interest; then see, Maya will not come to you.

²²³Tō is purānī duniyā arthāt vidēśīcīzōṅkō touch bhī nahī̃ karnā hai . ²²⁴Svadēśī hō vā vidēśhī cīzō̃sēākarṣitahōtē hō  ? ²²⁵Sadaiv samajhtē hō ham svadēśī haĩ , yah vidēśh key|kī chīz touch bhī nahī̃ karnī hai  ? ²²⁶Aisā apnē ūñchē dēśh kā , ātmā K|kē rūp sē paramdhām dēśh hai aur is īśhvarīy parivār K|kē hisāb sē madhuban hī apnā dēśh hai , dōnō̃ dēśh kā naśhā rakhō .

¹⁷³You will experience happiness.

²²⁷Ham svadēśī haĩ , vidēśh key|kī chījō̃ kō touch bhī nahī̃ kar saktē . ²²⁸Ab powerful rachayitā banō .

¹⁷⁴Because of your happiness, Maya does not have the courage to oppose you.

²²⁹Rachayitā hī kamzōr hōṅgē tō rachnā kyā rachē̃gē .

¹⁷⁵So have thepractice of remaining busy.

²³⁰Alaṅkārī bankar nikalnā hai . ²³¹Nirantar ēkras sthiti mē̃ sthit hō dikhānē kā igjaimpal bannā , jō sabhī kō sākṣhātkār hō .

¹⁷⁶When you see that your intellect isfree some day, then you yourself should become your own teacher and make your intellect work.

²³²Dvāpar mē̃ tō bhakta lōg sākṣhātkār karē̃gē , lēkin yahā̃ sārā daivī parivār āp sākṣhāt mūrt sē sākṣhātkār karē .

¹⁷⁷You keepdiaries of the physical things you have to do: you create programmes of what you have to do throughout the whole day, and you thencheck that.

²³³Jamā karnā hai . ²³⁴Kamāyā aur khāyā - yah tō 63 janmō̃ sē kartē āyē .

¹⁷⁸In the same way, you should have a daily programme for keeping your intellectbusy.

²³⁵Ab jamā karnē kā samay hai . ²³⁶Ganvānē kā nahī̃ hai .

¹⁷⁹By having a programme, you will be able to progress.

²³⁷Achchhā . ²³⁸Jō karma , saṅkalp karō - apnē mē̃ light hōnē sē vah karma yathārth hōgā .

¹⁸⁰If you do not have aprogramme, then no task will be successful at the right time.

²³⁹Aisē light rūp athavā ṭrānsapērēnṭa banō . ²⁴⁰Yah bhaṭṭhīpāṇḍav bhavan kō ṭrānsapērēnṭa chaitanya pradarśhanī banāyēgī aur sabhī kō sākṣhātkār karnē key|kī ākarṣhaṇ hō ki yah ( chaitanya pradarśhanī ) jākar dēkhē̃ .

¹⁸¹You should keep adaily diary because all of you are the most important of all. ¹⁸²Important peoplefix their programmes before going anywhere. ¹⁸³So consider yourselves to be children of the greatest Father andfix a programme for every second.

²⁴¹Sabhī bātō̃ mē̃ win karnā hī hai . ²⁴²One number mē̃ ānā hai .

¹⁸⁴Whatever you make a promise for haswill-power.

²⁴³Purānē saṅkalp , saṅskār samēṭkar khatm karnā arthāt samā dēnā hai , jō phir emerge na hō̃ . ²⁴⁴Jō chāhē sō kar saktē hō , lēkin chāhnā mē̃ vil-pāvar hō .

¹⁸⁵If you just think about it, there is no will-power in that, and this is why you have to make a promise that you will do this.

²⁴⁵Jitnī vr̥itti powerful hōgī utnā vāyumaṇḍal bhī powerful bantā hai .

¹⁸⁶It should not be: We will see about it, we will do it at some point. ¹⁸⁷You have to do it.

²⁴⁶Jis samay kōī mē̃ bhī vīkanēs ātī hai , tō powerful vr̥itti kā sahyōg milnē sē vah āgē baṛh saktē haĩ .

¹⁸⁸No matter how much physical work you may have to do, by making a promise, you are able to carry it out, are you not?

²⁴⁷Bāp ēkras hai , tō bāp K|kē samān bannā hai . ²⁴⁸Kuchh bhī hō jāyē , tō bhī uskō khēl samajhkar samāpt karnā .

¹⁸⁹If you don't have such a strong thought, if you have the thought of not doing something, then you will never accomplish that task.

²⁴⁹Khēl samajhnē sē khuśhī hōtī hai .

¹⁹⁰Then there will be many excuses.

²⁵⁰Abhī kā tilak janma-janmāntar kā tilakdhārī vā tājdhārī banātā hai .

¹⁹¹By making a promise, you are able to make the time, and the excuses are removed.

²⁵¹Tō sadaiv ēkras rahnā hai . ²⁵²Follow father karnā hai . ²⁵³Jō svayã harṣitahai vah kaisē bhī man vālē kō harṣhit karēgā .

¹⁹²Today, I have to make the intellect work according to thisprogramme. ¹⁹³You have to make such a promise.

²⁵⁴Harṣitarahanā - yah tō gyān kā guṇ hai . ²⁵⁵Ismē̃ sirph rūhāniyat add karnā hai . ²⁵⁶Harṣitapan kā saṅskār bhī ēk vardān hai , jō samay par bahut sahyōg dētā hai .

¹⁹⁴Many problems, wasteful thoughts that don't allow you to make effort and laziness etc. will come, but by havingwill-power you will be able to confront them and become victorious. ¹⁹⁵You must make adaily diary for this.

²⁵⁷Apnē kamjōr saṅkalp girānē kā kāraṇ ban jātē haĩ . ²⁵⁸Isliē ēk saṅkalp bhī vyarth na jāyē .

¹⁹⁶Then see how everyone will be able to see the spirit that gives spiritual comfort to everyone.

²⁵⁹Kyōṅki saṅkalpō̃ K|kē mūlya kā bhī abhī mālūm paṛā hai .

¹⁹⁷The spirit is the soul and also theessence. ¹⁹⁸So, you will become both.

²⁶⁰Agar saṅkalp , vāchā , karmaṇā - tīnō̃ alaukik hōṅgē tō phir apnē kō is lōk K|kē nivāsī nahī̃ samajhē̃gē .

¹⁹⁹There will be attraction to the divine virtues, that is, to theessence, and your form of the soul will also be visible.

²⁶¹Samajhē̃gē ki is pr̥ithvī par pāṅw nahī̃ haĩ arthāt buddhi kā lagāv is duniyā mē̃ nahī̃ hai . ²⁶²Buddhi rūpī pāṅw dēh rūpī dhartī sē ūñchā hai .

²⁰⁰You must have such an aim. ²⁰¹Forget the form and have the awareness of the spirit: you must have this awareness when you come out of this bhatthi.

²⁶³Yah khuśhī key|kī niśhānī hai . ²⁶⁴Jitnā-jitnā dēh K|kē bhān key|kī taraph sē buddhi ūpar hōgī utnā vah apnē kō phariśhtā mahsūs karēgā .

²⁰²There should be the experience as though the body is abox, and there is love for and relationship with the diamond inside it.

²⁶⁵Her|har karttavya kartē bāp kī yād mē̃ uṛtē rahē̃gē tō us abhyās kā anubhav hōgā .

²⁰³You should have such an experience. ²⁰⁴So, by taking support of the residence, create your stage.

²⁶⁶Sthiti aisī hō jaisē ki uṛ rahē haĩ . ²⁶⁷Achchhā .

²⁰⁵Achcha. ²⁰⁶* * * O M S H A N T I * * *