शुक्रवार 20 अगस्त 1971 की अव्यक्त मुरली

⁰> ¹20-08-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 09/05/10 Madhuban Avyakt BapDada Om Shanti 20/08/71

²Sabsē śhrēṣhṭh takht aur tāz

¹The most elevated of all throne and crown.

³Āj yah bhaṭṭhīkā group double bhaṭṭhīkaranē liē āyē huē haĩ .

²Today, this bhatthigroup has come to have a double bhatthi.

⁴Double bhaṭṭhī kaunsī hai  ?

³What is a double bhatthi?

⁵Double bhaṭṭhī K|kē rahasya kō samajhtē hō  ?

⁴Do you understand the meaning of adouble bhatthi?

⁶Madhuban tō hai hī bhaṭṭhī , lēkin madhuban bhaṭṭhī K|kē andar bhī viśhēṣh kaunasībhaṭṭhīmē̃ apnē rahē huē saṅskārō̃ kō bhasma karnē liē āyē haĩ  ?

⁵Madhuban is a bhatthi anyway, but, even within the Madhuban bhatthi, to which special bhatthi have you come in order to burn away your sanskars that still remain?

⁷Tō ḍabalabhaṭṭhīkā force bhī baṛhtā hai nā  ; kyōṅki course miltā hai .

⁶So theforce of a double bhatthi increases, does it not? ⁷Because you receive acourse.

⁸Ēk tō general , dūsrā personal .

⁸One is general and the other is personal.

⁹Double course hōnē kāraṇ double force bhī baṛhtā hai .

⁹Because you have adouble course, the double force increases.

¹⁰Tō jaisē double force baṛhtā hai , vaisē hī sadā apnē kō double tājdhārī samajhkar chaltē rahē̃ tō yah double course sadaiv force mē̃ rahē .

¹⁰So, just as thedouble force increases, in the same way, constantly continue to move along considering yourselves to be those who have adouble crown. ¹¹So this double course should constantly remain inforce.

¹¹Double tāj kaunsā hai  ?

¹²What is a double crown?

¹²Abhī double tājdhārī hō ki bhaviṣhya mē̃ banē̃gē . ¹³Abhī double tāj kaunsā hai  ?

¹³Are you those with a double crown now, or will you become that in the future?

¹⁴Ēk hai light arthāt purity key|kī niśhānī kā .

¹⁴Whichdouble crown do you have at present?

¹⁵Aur dūsrā hai jō saṅgamyug par sarv prāptiyā̃ hōtī haĩ , jis śhakti dvārā hī zimmēvārī kō dhāraṇ kar saktē haĩ .

¹⁵One is of light: that is, it is a sign ofpurity, and the other is of all the attainments of the confluence age, and, through this power, you are able to fulfil all responsibilities.

¹⁶Tō light kā crown bhī aur might kā bhī hai . ¹⁷Purity kā bhī aur power kā bhī , yah double tāj nirantar dhāraṇ karnē vālē .

¹⁶So you have thecrown of light and the crown of might; that of purity and alsopower. ¹⁷You are those who constantly wear this double crown.

¹⁸Tō batāō double force sadā kāyam nahī̃ rahēgā  ?

¹⁸So, will you not be able to havedouble force all the time?

¹⁹Dōnō̃ key|kī āvaśhyaktā hai .

¹⁹There is a need for both of them.

²⁰Aur dōnō̃ sadā kāyam rahnē sē sadā śhaktiśhālī - svarūp dikhāī dēgē .

²⁰When you have both these powers at all times, you will constantly be seen as an embodiment of power.

²¹Sarvisamē̃ saphaltā prāpt karnē liē bhī yah dō tāj āvaśhyak haĩ .

²¹In order to attain success inservice, both these crowns are also necessary.

²²Phir jitnā-jitnā number-vār harēk nē dhāraṇ kiyē haĩ us pramāṇ svarūp mē̃ saphaltā vā apnē purūṣhārth mē̃ saphaltā pātē jā rahē haĩ .

²²Then, to the extent that each of you has adopted them numberwise, accordingly, you will continue to receive success in becoming an embodiment and also in your effort.

²³Tō double tāj bhī chāhiē aur double takht bhī chāhiē .

²³So you need thedouble crown and also the double throne.

²⁴Double takht kaunsā hai  ?

²⁴What is the double throne?

²⁵ ( harēk nē apnā-apnā response kiyā ) ēk tō bāpdādā K|kē dil rūpī takht naśhīn hōnā hai .

²⁵(Each gave his own response.) ²⁶One is to be seated on the heart throne of BapDada.

²⁶Sabhī sē śhrēṣhṭh takht tō bāpdādā K|kē dil takht naśhīn bannā hī hai .

²⁷The most elevated throne is to be seated on the heart throne of BapDada.

²⁷Sāth-sāth is takht par baiṭhnē kē liē bhī achal , aḍōl ēkras sthiti kā takht chāhiē .

²⁸As well as that, in order to be able to sit on this throne, you need to have the throne of an unshakeable and immovable stage.

²⁸Agar is sthiti K|kē takht par sthit nahī̃ hō pātē tō bāpdādā K|kē dil rūpī takht par bhī sthit nahī̃ hō saktē haĩ .

²⁹If you are not able to stabilise yourself in this stage, you will not be able to stabilise yourself on the heart throne of BapDada.

²⁹Isliē yah achal , aḍōl ēkras sthiti kā takht bahut āvaśhyak hai .

³⁰This is why this throne of a constant, unshakeable and immovable stage is absolutely essential.

³⁰Is takht sē bār-bār ḍagmag hō jātē haĩ .

³¹You fluctuate on this throne again and again.

³¹Isliē apnē akāltakht naśhīn na bannē K|kē kāraṇ is ēkras sthiti K|kē takht par bhī sthit nahī̃ hō saktē .

³²This is why, because you are not able to be seated on your immortal throne, you are not able to stabilise yourself on this throne of a constant stage.

³²Tō apnē is bhrakuṭi K|kē takht par akālmūrt ban sthit hōṅgē tō ēkras sthiti K|kē takht par aur bāpdādā K|kē dil takht par virājmān hō sakē̃gē .

³³If you become an immortal image and stabilise yourself on the throne of the forehead, you will be able to sit on the throne of a constant stage and also on BapDada's heart throne.

³³Tō double tājdhārī bhī hō , double takhtnaśhīn bhī hō aur jō nôlējamil rahī hai vah knowledge bhī mukhya dō bātō̃ kī hai .

³⁴So you have thedouble crown and are also seated on the double throne; and theknowledge that you receive is mainly of two subjects.

³⁴Vah kaunsī haĩ  ?

³⁵What are they?

³⁵Knowledge bhī mukhya dō bātō̃ key|kī miltī hai nā . ³⁶‘ alpha ’ aur ‘ bēkahō vā ‘ rachayitā ’ aur ‘ rachnā ’ kahō .

³⁶You receiveknowledge of two main things: You can call it Alpha and beta or the Creator and creation.

³⁷Rachnā mē̃ pūrī nôlējaā jātī hai .

³⁷The entireknowledge is included in ‘creation’.

³⁸Tō rachayitā aur rachnā - in dōnō̃ mukhya bātō̃ mē̃ agar knowledgeful hai tō powerful bhī ban saktē haĩ .

³⁸If the creators are knowledge-full in both these main aspects, they can also becomepowerful.

³⁹Agar kōī rachnā key|kī nôlējamē̃ pūrānôlējaphul nahī̃ hai , kamjōr haĩ tō sthiti ḍagmag hōtī hai .

³⁹If some do not have the full knowledge of creation, if they are weak, then their stage fluctuates.

⁴⁰Rachnā key|kī bhī pūrī knowledge kō jānnā hai , jānnā sirph sunnē kō nahī̃ kahtē .

⁴⁰You also have to know the entireknowledge of the Creator. ⁴¹Just to listen to the knowledge does not mean to know it.

⁴¹Jānnā arthāt mānnā aur chalnā iskō kahtē hainnôlējaphul - jō jāntā , māntā aur chaltā bhī hai .

⁴²To know means to accept it and to move according to it. ⁴³Such ones are calledknowledge-full: those who know, accept and also move according to that.

⁴²Agar mānnā aur chalnā nahī̃ hai tō knowledgeful vā jñānasvarūp nahī̃ kahā jātā .

⁴⁴If they do not accept and move according to that, then they can neither be calledknowledge-full nor embodiments of knowledge.

⁴³Calanā-mānanā arthāt svarūp bannā .

⁴⁵To accept and to move according to that means to become an embodiment.

⁴⁴Kuchh-na-kuchh rachayitā aur rachnā K|kē knowledge key|kī kamī hō jānē kāraṇ purūṣhārth mē̃ kamī paṛtī hai .

⁴⁶Because there is a lack of knowledge about either the Creator or creation, there is a weakness in effort.

⁴⁵Isliē sārī nôlējakī in dō bātō̃ kō dhyān mē̃ rakhtē huē chalō .

⁴⁷This is why you must pay attention to these two aspects of the entire knowledge as you continue to move along.

⁴⁶Achchhā , yah tō huīnôlēj .

⁴⁸Achcha. ⁴⁹That is in terms ofknowledge.

⁴⁷Aisē hī double karttavya mē̃ bhī rahnā hai .

⁵⁰In the same way, you must perform a double task.

⁴⁸Yah double karttavya kaunsā hai  ?

⁵¹What is thedouble task?

⁴⁹Āj dō key|kī gintī hī sunā rahē haĩ .

⁵²Today, Baba is telling you about twos.

⁵⁰Dō karttavya batāō .

⁵³Tell Baba about your two tasks.

⁵¹Sārē din mē̃ double karttavya āpkā chaltā rahtā hai .

⁵⁴Adouble task is performed throughout the day.

⁵²Mukhya karttavya hai hī vināśh aur sthāpanā kā .

⁵⁵The main task is of destruction and establishment.

⁵³Kuchh vināśh karnā hai aur kuchh rachnā rachnī hai .

⁵⁶You have to destroy some things and create some things.

⁵⁴Rachnā sabhī prakār key|kī rachtē hō .

⁵⁷You create all types of things.

⁵⁵Ēk tō service dvārā apnī rājdhānī key|kī rachnā kar rahē hō aur dūsrī karnī hai buddhi mē̃ śhuddha saṅkalpō̃ key|kī rachnā .

⁵⁸Firstly, you are creating your kingdom throughservice. ⁵⁹Secondly, you have to create the creation of pure thoughts in your intellect.

⁵⁶Aur vyarth saṅkalpō̃ vā vikalpō̃ K|kē vināśh key|kī vidhi bhī āp lōg samajh gayē hō .

⁶⁰You also understand the method of destroying wasteful and sinful thoughts.

⁵⁷Rachnā mansā dvārā bhī aur vāṇī dvārā bhī  ; dōnō̃ prakār key|kī rachnā rachtē hō .

⁶¹You create a creation through your mind and your words; you create both types of creation.

⁵⁸Isī prakār double karttavya kartē hō .

⁶²In this way, you carry out adouble task.

⁵⁹Isī kārya mē̃ sārā din busy rahē̃ tō batāō ēkras sthiti nahī̃ hō saktī  ?

⁶³If you remained busy in this task the whole day, would you not be able to have a constant stage?

⁶⁰Ēkras sthiti nahī̃ rahtī , uskā kāraṇ rachnā rachnē nahī̃ ātī vā vināśh karnā nahī̃ ātā .

⁶⁴The reason for not having a constant stage is that you do not know how to create or destroy.

⁶¹Dōnō̃ karttavya mē̃ kamī hōnē kāraṇ ēkras sthiti ṭhahar nahī̃ saktī .

⁶⁵Because of a weakness in both these tasks, you are not able to have a constant stage.

⁶²Isliē double karttavya mē̃ rahnā hai .

⁶⁶This is why you have to perform adouble task.

⁶³Yah double karttavya bhī tab kar sakē̃gē jab pōjiśan mē̃ rahē̃gē .

⁶⁷You can only perform a double task when you maintain yourposition.

⁶⁴Double pōjiśan kaunsā hai  ?

⁶⁸What is the double position?

⁶⁵Is samay kā pūchh rahē haĩ .

⁶⁹Baba is asking about the presentposition.

⁶⁶Deity ( dēvatva ) sē is samay kā godly pōjiśan highest hai .

⁷⁰The present Godly position is higher than the deityposition.

⁶⁷Tō ēk yah pōjiśan hai ki godly children haĩ , brahmākumār-kumāriyā̃ bhī haĩ .

⁷¹So one is this position of your constantly beingGodly children, Brahma Kumars and Kumaris.

⁶⁸Yah huā sākārī pōjiśan aur dūsrā hai nirākārī pōjiśan .

⁷²This is the corporealposition, and the other is the incorporeal position: We, thehero actors, are the most elevated of all souls.

⁶⁹Ham sabhī ātmāō̃ sē hero part-dhārī ātmāyē̃ , śhrēṣhṭh ātmāē̃ haĩ .

⁷³We are the most elevated souls out of all the souls of the entire world.

⁷⁰Aur dūsrā position hai īśhvarīy santān brahmākumār-kumārīpan kā .

⁷⁴The otherposition is that of being a Godly child, of being a Brahma Kumar or Kumari.

⁷¹Yah dōnō̃ pōjiśan smr̥iti mē̃ rahē̃ tō karma aur saṅkalp dōnō̃ hī śhrēṣhṭh hō jāyēṅgē .

⁷⁵If you have both thesepositions in your awareness, your thoughts and actions would both become elevated.

⁷²Śhrēṣhṭh ātmā athavā hero apnē kō samajhnē sē aisā kōī vyavahār nahī̃ karē̃gē jō īśhvarīy maryādāō̃ K|kē vā brāhmaṇ kul key|kī maryādā K|kē viparīt hō .

⁷⁶An elevated soul means that by considering yourself to be ahero soul you will not act in a way that is against the Godly maryadas or the Brahmin maryadas.

⁷³Isliē yah dōnō̃ pōjiśan smr̥iti mē̃ hōṅgī tō māyā key|kī apōjiśan khatm hō jāyēgī .

⁷⁷Therefore, when you have both thesepositions in your awareness, the opposition from Maya will finish.

⁷⁴Isliē double pōjiśan bhī sadaiv smr̥iti mē̃ rakhō .

⁷⁸This is why you must constantly have thedouble position in your awareness.

⁷⁵Achchhā double niśhānā kaunsā hai  ?

⁷⁹Achcha. ⁸⁰What is thedouble goal?

⁷⁶Jō double naśhā hōgā vahī double niśhānā hōgā .

⁸¹The double intoxication will be the double goal.

⁷⁷Ēk hai nirākārī niśhānā .

⁸²One is the incorporeal goal.

⁷⁸Sadaiv apnē kō nirākārī dēśh K|kē nivāsī samajhnā aur nirākārī sthiti mē̃ sthit rahnā .

⁸³Constantly consider yourself to be a resident of the incorporeal world and stabilise yourself in the incorporeal stage.

⁷⁹Sākār mē̃ rahtē huē apnē kō nirākārī samajhkar chalnā .

⁸⁴Even whilst in the corporeal world, move along considering yourself to be incorporeal.

⁸⁰Ēk - soul-conscious vā ātma - abhimānī bannē kā niśhānā aur dūsrā - nirvikārī stage , jismē̃ mansā key|kī bhī nirvikārīpan key|kī stage banānī paṛtī hai .

⁸⁵This is known as the goal of beingsoul conscious. ⁸⁶Secondly, you sometimes have to create the stage of being viceless in the mind.

⁸¹Tō ēk hai nirākārī niśhānā aur dūsrā hai sākārī .

⁸⁷One is the incorporeal goal and the other is the corporeal goal.

⁸²Tō nirākārī aur nirvikārī - yah haĩ dō niśhānī .

⁸⁸So, to be incorporeal and to be viceless are the two goals.

⁸³Sārā din purūṣhārth yōgī aur pavitra bannē kā kartē hō nā .

⁸⁹Throughout the day, you make effort to be yogi and to be pure.

⁸⁴Jab tak pūrī rīti ātma - abhimānī na banē haĩ . ⁸⁵Tō nirvikārī bhī nahī̃ ban saktē .

⁹⁰Unless you become completely soul conscious, you cannot become viceless.

⁸⁶Tō nirvikārīpan kā niśhānā aur nirākārīpan kā niśhānā , jiskō phariśhtā kahō , karmātīt stage kahō .

⁹¹So there is the goal to be viceless and the goal to be incorporeal which you can either call being an angel or having the karmateetstage.

⁸⁷Lēkin phariśhtā bhī tab banē̃gē jab kōī bhī impurity arthāt pāñch tatvō̃ key|kī ākarṣhaṇ ākarṣitanahī̃ karēgī .

⁹²However, only when you are not attracted by any impurity or any of the five elements can you become an angel.

⁸⁸Zarābhī mansā saṅkalp bhī imapyōar arthāt apavitratā kā na hō , tab phariśhtēpan key|kī niśhānī mē̃ ṭik sakē̃gē .

⁹³You should not have the slightestimpure thoughts in the mind. ⁹⁴Only then will you be able to stabilise yourself in the stage of an angel.

⁸⁹Tō yah double niśhānā bhī sadaiv smr̥iti mē̃ rakhnā .

⁹⁵So you must constantly have thisdouble goal in your awareness too.

⁹⁰Aur double prāpti kaunsī haĩ  ?

⁹⁶And, what is the double attainment?

⁹¹Atīndriya sukh key|kī prāpti , usmē̃ śhānti aur khuśhī samāī huī hai .

⁹⁷The attainment of supersensuous happiness. ⁹⁸Happiness and peace are merged in that.

⁹²Yah huā saṅgamyug kā varsā .

⁹⁹This is the inheritance of the confluence age.

⁹³Abhī jō prāpti hai vah phir kabhī bhī prāpt nahī̃ hō saktī .

¹⁰⁰The attainment of the present time cannot be received at any other time.

⁹⁴Tō double prāpti hai bāp aur varsā .

¹⁰¹Thedouble attainment is that of the Father and the inheritance.

⁹⁵Bāp key|kī prāpti bhī sārē kalp mē̃ nahī̃ kar saktē . ⁹⁶Aur bāp dvārā abhī jō varsā miltā hai vah bhī sārē kalp K|kē andar abhī hī miltā hai . ⁹⁷Phir kabhī bhī nahī̃ milēgā .

¹⁰²You cannot find the Father at any other time throughout the entire cycle, and you receive the inheritance from the Father only at this time. ¹⁰³You still only receive that at this time of the cycle, never again.

⁹⁸Is samay key|kī prāpti ’ ’ atīndriya sukh aur full knowledge ’ ’ phir kabhī bhī nahī̃ mil saktī .

¹⁰⁴The attainment of this time, that is, supersensuous happiness andfull knowledge, cannot be received at any other time.

⁹⁹Tō dō śhabdō̃ mē̃ double prāpti - bāp aur varsā .

¹⁰⁵So there isdouble attainment in two words: Father and the inheritance.

¹⁰⁰Ismē̃ knowledge bhī ā jātī hai tō atīndriya sukh bhī ā jātā aur rūhānī khuśhī bhī ā jātī .

¹⁰⁶Knowledge and also supersensuous happiness are included in that. ¹⁰⁷Spiritual happiness is also included in that.

¹⁰¹Rūhānī śhakti bhī ā jātī hai .

¹⁰⁸Spiritual power is also included in that.

¹⁰²Tō yah hai double prāpti .

¹⁰⁹So this is thedouble attainment.

¹⁰³Samjhā .

¹¹⁰Do you understand?

¹⁰⁴Yah sabhī dō-dō bātē̃ dhāraṇ tab kar sakē̃gē jab apnē kō bhī combined samajhē̃gē .

¹¹¹You will be able to imbibe these pairs of things when you consider yourself to becombined.

¹⁰⁵Ēk bāp aur dūsrā maĩ , combined samajhnē sē yah sabhī dō-dō bātē̃ sahaj dhāraṇ hō saktī haĩ .

¹¹²“The Father and I” - by considering yourself to becombined with the Father, it will be easy to imbibe these pairs of things.

¹⁰⁶Bhaṭṭhīmē̃ āyē hō nā .

¹¹³You have come to a bhatthi, have you not?

¹⁰⁷Tō yah sabhī jō dō-dō bātē̃ sunāī̃ vah achchhī tarah sē smr̥ti-svarūpabhaṭṭhīsē bankar jānā .

¹¹⁴So, before you return home become a very good an embodiment of the awareness of the pairs of things that you were told about in this bhatthi.

¹⁰⁸Sirph sunkar nahī̃ jānā .

¹¹⁵Do not return home just having heard about it.

¹⁰⁹Sunā tō bahut hai .

¹¹⁶You have heard a great deal.

¹¹⁰Sunnā arthāt mānnā aur chalnā , arthāt svarūp bannā .

¹¹⁷To listen means to accept, and to move along according to it means to become the form.

¹¹¹Tō gyānī hō lēkin gyān-svarūp bankar jānā .

¹¹⁸So you are gyani souls, but you must become embodiments of gyan before you return.

¹¹²Yōgī hō lēkin yōgyukt , yuktiyukt bankar jānā .

¹¹⁹You are yogi, but you must be accurate in yoga and be accurate in everything before you return.

¹¹³Tapasvī kumār hō lēkin tyāg-mūrta bhī ban jānā .

¹²⁰You are tapaswi kumars but you must also become embodiments of renunciation before you return.

¹¹⁴Tyāg-mūrta K|kē binā tapasvī mūrt ban nahī̃ saktē .

¹²¹Without becoming embodiments of renunciation, you cannot become embodiments of tapasya.

¹¹⁵Tō tapasvī hō lēkin sāth-sāth tyāg-mūrta bhī bannā hai .

¹²²You are tapaswi, but together with that, you also need to become embodiments of renunciation.

¹¹⁶Brahmākumar hō lēkin brahmākumār vā brāhmaṇō̃ K|kē kul key|kī maryādāō̃ kō jānkar maryādā purūṣhōttam bankar jānā .

¹²³You are Brahma Kumars, but you have to understand the codes of conduct of a Brahma Kumar and the Brahmin clan and become the human beings who follow the highest codes of conduct before you return home.

¹¹⁷Aisē maryādā purūṣhōttam banō jō āpkē ēk-ēk saṅkalp vāyumaṇḍal par prabhāv ḍālē̃ .

¹²⁴Become such beings who follow the highest codes of conduct that your every thought creates an impression on the atmosphere.

¹¹⁸Aisē powerful bankar jānā .

¹²⁵Becomepowerful in this way before you go back.

¹¹⁹Power hai lēkin powerful bankar jānā .

¹²⁶You have power, but you must becomepowerful before you go.

¹²⁰Jō full hōtā hai vah kabhī fail nahī̃ hōtā .

¹²⁷Those who are full never fail.

¹²¹Full key|kī niśhānī hai - ēk tō feel nahī̃ karē̃gē , dūsrā fail nahī̃ hāṅgē aur phlô nahī̃ hōgā .

¹²⁸The sign of beingfull is that, firstly, they never feel (become sensitive) and, secondly, neverfail. ¹²⁹They will not have any flaws.

¹²²Tō full bankar jānā , isīliē bhaṭṭhīmē̃ āyē hō .

¹³⁰So you must becomefull before you go. ¹³¹This is why you have come to the bhatthi.

¹²³Kyā sīkhnā hai  ?

¹³²So what must you learn?

¹²⁴Bahut pāṭh paṛhā .

¹³³You have learnt many lessons.

¹²⁵Itnā pāṭh practical mē̃ paṛhkar jānā .

¹³⁴Learn all of these lessons in apractical way before you go.

¹²⁶Pāṭh aisā pakkā karnā jō practical ēkṭīviṭī pāṭh ban jāē .

¹³⁵You must make the lesson so firm that it becomes yourpractical activity.

¹²⁷Ēk pāṭh hōtā hai mukh sē paṛhnā , ēk hōtā hai sikhlānā .

¹³⁶One is the lesson to learn in words and the other is to teach.

¹²⁸Mukh sē paṛhāyā jātā hai , act sē sikhāyā jātā hai . ¹²⁹Tō her|har chalan ēk-ēk pāṭh hō .

¹³⁷You are taught a lesson through words and you teach through your actions.

¹³⁰Jaisē pāṭh paṛhnē sē unnati kō pātē haĩ nā .

¹³⁸So your every activity should be a lesson.

¹³¹Is rīti sē āp sabhī key|kī ēk-ēk act aisā pāṭh sabhī kō paṛhāyē vā sikhlāyē jō unnati kō pātē jāyē̃ .

¹³⁹Just as you progress by learning a lesson, in the same way, your everyact should teach others such a lesson that they continue to progress.

¹³²Paṛhnā bhī hai aur paṛhānā bhī hai .

¹⁴⁰You have to study and also to teach.

¹³³Saptāh kā course tō sabhī nē kar liyā hai nā .

¹⁴¹All of you have done the weeklycourse.

¹³⁴Sāptāhik course jō kiyā hai vah phōrsaphul kiyā hai yā sirph course kiyā hai  ?

¹⁴²Have you completed the weekly course forcefully, or have you just done thecourse?

¹³⁵Course kā arth|earth hī hai apnē mē̃ force bharnā .

¹⁴³A course means to fill the self with force.

¹³⁶Agar force nahī̃ bharā tō course bhī kyā kiyā  ?

¹⁴⁴If you did not fill yourself withforce, what course did you do?

¹³⁷Nirbal ātmā sē śhaktiśhālī ātmā bannē kē liē course karāyā jātā hai , tō agar course kā force nahī̃ hai tō vah course huā  ?

¹⁴⁵In order to become a powerful soul from a weak soul, you are given thiscourse. ¹⁴⁶If there is no force of the course, then, is that acourse?

¹³⁸Tō abhī phōrsaphul course karnē liē āyē hō nā .

¹⁴⁷So you have now come to do a forceful course, have you not?

¹³⁹Double tilakdhārī bhī bannā hai .

¹⁴⁸You also have to become those who have adouble tilak.

¹⁴⁰Double tilak kaunsā hai  ?

¹⁴⁹What is the double tilak?

¹⁴¹Rōj apnā tilak dēkhtē hō  ?

¹⁵⁰Do you check your tilak every day?

¹⁴²Amr̥itvēlē jab gyān-snān kartē hō tō tilak bhī lagātē hō  ?

¹⁵¹At amrit vela, when you bathe in knowledge, do you apply the tilak to yourself?

¹⁴³Ātmik smr̥iti vā svarūp kā tilak tō hō gayā .

¹⁵²You already have the tilak of the soul-conscious stage, of your original stage.

¹⁴⁴Dūsrā hai niśhchay kā tilak .

¹⁵³The other is the tilak of faith.

¹⁴⁵Ēk tō ātmik sthiti kā tilak hai aur dūsrā ham vijayī ratna haĩ .

¹⁵⁴The first is the tilak of the soul-conscious stage, and the other is the tilak of being a jewel of victory.

¹⁴⁶Her|har saṅkalp , her|har kadam mē̃ vijay , saphaltā bharī huī hō .

¹⁵⁵At every step, your every thought is filled with victory and success.

¹⁴⁷Yah vijay kā tilak vikṭarī hai .

¹⁵⁶This tilak of victory is a symbol ofvictory.

¹⁴⁸Tō āp lōgō̃ kā tilak hai vijay kā aur vijayī rūp kā .

¹⁵⁷So you have the tilak of victory and of being an embodiment of victory.

¹⁴⁹Yah double tilak sadaiv smr̥iti mē̃ rahē .

¹⁵⁸Constantly have thisdouble tilak in your consciousness.

¹⁵⁰Smr̥iti arthāt tilakdhārī bannā hai .

¹⁵⁹To have this consciousness means to have this tilak all the time.

¹⁵¹Tō double tilak kō bhī kabhī bhūlnā nahī̃ hai .

¹⁶⁰So you must never forget thedouble tilak either.

¹⁵²Maĩ vijayī hū̃ - is smr̥iti mē̃ rahnē sē kabhī bhī bhinn-bhinn paristhitiyā̃ hilā nahī̃ saktī .

¹⁶¹By staying in the awareness of "I am victorious", the different circumstances will not be able to make you fluctuate.

¹⁵³Vijay huī paṛī hai .

¹⁶²Victory is already guaranteed.

¹⁵⁴Vartamān samay apnī sthiti ḍagmag hōnē kāraṇ vijay arthāt saphaltā mē̃ ḍagmag dikhāī dētē haĩ .

¹⁶³According to the present time, because your stage fluctuates, fluctuation is visible in your victory, that is, in your success.

¹⁵⁵Lēkin vijay her|har karttavya mē̃ huī paṛī hai .

¹⁶⁴However, victory is already guaranteed in every task.

¹⁵⁶Jaisē kōī season key|kī kharābī hōtī hai , tō season key|kī kharābī K|kē kāraṇ ṭēlivijan mē̃ bhī spaṣhṭ dikhāī nahī̃ dētā hai .

¹⁶⁵When something gets spoilt because of theseason it is not clearly visible on the television either (interference).

¹⁵⁷Is rīti sē apnī sthiti key|kī halchal hōnē kāraṇ vijay kā athavā saphaltā kā spaṣhṭ anubhav nahī̃ kar pātē hō .

¹⁶⁶In the same way, because your stage fluctuates, you are not able to have a clear experience of success or victory.

¹⁵⁸Kāraṇ kyā hai  ?

¹⁶⁷What is the reason for this?

¹⁵⁹Apnī sthiti key|kī halchal spaṣhṭ kō bhī aspaṣṭa banā dētī hai .

¹⁶⁸The fluctuation of your stage makes that which is clear unclear.

¹⁶⁰Uljhanō̃ K|kē kāraṇ ujjval nahī̃ ban saktē hō .

¹⁶⁹Because of interference (confusion), you are not able to be clear and bright.

¹⁶¹Isliē apnī sthiti key|kī halchal nahī̃ hōgī tō smr̥iti clear hōgī .

¹⁷⁰Therefore, when your stage doesn't fluctuate, your awareness will beclear.

¹⁶²Vah hōtī hai season clear , yah hai smr̥iti clear .

¹⁷¹That is a clear season and this is a clear awareness.

¹⁶³Agar smr̥iti clear hai tō saphaltā bhī clear rūp mē̃ dikhāī dēgī .

¹⁷²If your awareness isclear, success will be visible in a clear form.

¹⁶⁴Agar smr̥iti clear nahī̃ vā apnē ūpar pūrī care nahī̃ , careful cum|kam hōnē kāraṇ result bhī full nahī̃ dikhāī dētī .

¹⁷³If your awareness is notclear, and you do not take full care of yourself, if you are not socareful, the result will not appear full (complete).

¹⁶⁵Jitnā apnē ūpar care rakhtē hō utnā clear hōtē hō aur itnā hī saphaltā apnē purūṣhārth mē̃ vā service mē̃ spaṣhṭ aur samīp dikhāī dēgī .

¹⁷⁴The morecare you take of yourself, the more clear you remain, the more you will be able to have clear success in your own effort and inservice and it will be that much closer.

¹⁶⁶Nahī̃ tō na spaṣhṭ dikhāī dētī hai , na samīp dikhāī dētī hai .

¹⁷⁵Otherwise, it is neither clear nor close.

¹⁶⁷Ṭēlivīzan mē̃ dūr kā dr̥iśhya samīp aur spaṣhṭ bhī hōtā hai nā .

¹⁷⁶On atelevision, a distant scene is clear and close.

¹⁶⁸Is rīti sē ēkras sthiti hōnē kāraṇ , careful aur clear hōnē kāraṇ saphaltā samīp aur spaṣhṭ dikhāī dēgī .

¹⁷⁷In the same way, when you have a constant stage, when you arecareful and clear, success is closely and clearly visible.

¹⁶⁹Samjhā  ?

¹⁷⁸Do you understand?

¹⁷⁰Agar dōnō̃ sē ēk key|kī bhī kamī hōgī tō saphaltā anubhav nahī̃ karē̃gē , phir ulajhē̃gē .

¹⁷⁹If either of the two is missing, you will not be able to experience success and you will become confused.

¹⁷¹Phir kamjōrī key|kī bhāṣhā hōtī hai ki ‘ ‘ ky karē̃ , yah kaisē hōgā ’ ’ - yah bhāṣhā hō jātī hai .

¹⁸⁰Then, the language of weakness will be: What can I do? ¹⁸¹How will this be possible? ¹⁸²You then use this language.

¹⁷²Isliē dōnō̃ hī bātē̃ dhāraṇ karkē jāyēṅgē tō saphaltāmūrt ban jāyēṅgē saphaltā itnī samīp āyēgī , jaisē galē mē̃ mālā kitnī samīp ā jātī hai .

¹⁸³Therefore, if you imbibe both these things before you return you will become an embodiment of success. ¹⁸⁴Success will come very close, as close as a garland comes around the neck.

¹⁷³Tō saphaltā bhī galē key|kī mālā ban jāyēgī .

¹⁸⁵So success will also become a garland around your neck. ¹⁸⁶Achcha.

¹⁷⁴Achchhā .

¹⁸⁷* * * O M S H A N T I * * *