रविवार 2 अप्रैल 1972 की अव्यक्त मुरली

⁰> ¹02-04-72om shanti avyakt baapdaadaamdhuban

⁰> > 02/04/72 Avyakt BapDada Revised: 12/07/93

²mahima yogya kaise banen ? ³sada upraam avastha mein rahne ke liye vishesh kin do baaton ki aavashyakta hai?

¹In order to constantly remain beyond, what two things are essential?

⁴kyonki vartamaan samay upraam avastha mein rahne ke liye harek nambarvaar purooshaartha kar raha hai।

²At the present time, each one of you is making effort numberwise in order to remain in the stage beyond.

⁵woh do baaten kaunsi aavashyak hain jisse sahaj hi upraam sthiti mein sthit ho sakte ho?

³What are those two essential things through which you can easily stabilise yourself in the stage beyond?

⁶yaad to hai lekin unmein bhi do baaten kaun-si hain, woh sunaao?

⁴There is remembrance anyway, but what are the two aspects even within that?

⁷do baaten do shabdon mein sunaao।

⁵Tell Baba of the two things in two words.

⁸abhi to saare gyaan ke vistaar ko saar roop mein laana hai na।

⁶Now, you have to bring the expansion of knowledge into its essence.

⁹shaktiyaan vistaar ko saar mein sahaj kar sakti hain?

⁷Can the Shaktis easily put the expansion into its essence?

¹⁰apne anubhav se sunaao।

⁸Relate this from your own experience.

¹¹upraam avastha va saaksheepan ki avastha baat to ek hi hai।

⁹The stage of remaining beyond and the stage of being a detached observer are one and the same thing.

¹²uske liye do baaten yahi dhyaan mein rahen-ek to main aatma mahaan aatma hoon, doosra main aatma ab is puraani srishti mein va is puraane shareer mein mehmaan hoon।

¹⁰For that, the two things you have to pay attention to are: firstly, I, the soul, am an elevated soul, and secondly, I, the soul, am at present a guest in this old world and this old body.

¹³to mahaan aur mehmaan - in donon smriti mein rahne se svatah aur sahaj hi jo bhi kamjoriyaan va lagaav ke kaaran upraam sthiti na rah aakarshan mein aa jaate hain woh aakarshan samaapta ho upraam ho jaayenge।

¹¹By keeping in your awareness the aspects of being elevated and being a guest, you will naturally and easily go beyond, and the attraction that develops, because of weaknesses and attachments, finishes.

¹⁴mahaan samajhne se jo saadhaaran karma va saadhaaran sankalp va sanskaaron ke vash chalte hain woh sabhi apne ko mahaan aatma samajhne se parivartit ho jaate hain।

¹²Whatever ordinary thoughts and ordinary actions you have because of the influence of old sanskars, will all be transformed by considering yourself to be an elevated soul.

¹⁵smriti mahaan ki hone kaaran sanskaar va sankalp va bol va karma sabhi change ho jaate hain।

¹³By having an elevated awareness, your sanskars, thoughts, words and actions all change.

¹⁶isliye sadaiv mahaan aur mehmaan samajhkar chalne se vartamaan mein aur bhavishya mein aur phir bhakti-maarga mein bhi mahima yogya ban jaayenge।

¹⁴Therefore, by constantly moving along considering yourself to be elevated and a guest, you will become praiseworthy at the present, in the future and also on the path of bhakti.

¹⁷agar mehmaan va mahaan nahin samajhte to mahima yogya bhi nahin ban sakte।

¹⁵If you do not consider yourself to be elevated and a guest, you cannot become praiseworthy.

¹⁸mahima sirf bhakti mein nahin hoti lekin saara kalpa kis-na-kis roop mein mahima yogya bante ho।

¹⁶Praise is not sung just on the path of bhakti, but, throughout the entire kalpa, you become praiseworthy in one way or another.

¹⁹satayug mein jo mahaan arthaatvishvake mahaaraajan va mahaaraani bante hain, to praja dvaara mahima ke yogya bante hain।

¹⁷Those who are elevated in the golden age, that is, those who become the world emperor or world empress become worthy of praise by the subjects.

²⁰bhakti-maarga mein devi va devta ke roop mein mahima yogya bante hain aur sangamayug mein jo mahaan karttavya karke dikhlaate hain, to brahman parivaar dvaara bhi aur anya aatmaon dvaara bhi mahima ke yogya bante hain।

¹⁸On the path of bhakti, you become praiseworthy in the form of deities. ¹⁹And at the confluence age, when you demonstrate how you perform an elevated task, you become worthy of praise by the Brahmin family and all the other souls too.

²¹to sirf is samay mehmaan aur mahaan aatma samajhne se saare kalpa ke liye apne ko mahima yogya bana sakte ho।

²⁰So simply by considering yourself to be a soul who is elevated and a guest at this time, you can make yourself praiseworthy throughout the entire kalpa.

²²har karma aur sankalp ko check karo ki mahaan hai athva mehmaan bankar ke chal rahe hain va kaarya kar rahe hain? ²³to phir attachment khatma ho jaayegi।

²¹Check your every action and thought as to whether they are elevated, that is, whether you are performing them considering yourself to be a guest, or whether you are simply carrying out your task.

²⁴mehmaan sirf is srishti mein bhi nahin lekin is shareer roopi makaan mein bhi mehmaan ho।

²²Then attachment will finish. ²³You are not a guest just in this world, but you are also a guest in the building of this body.

²⁵deh ke bhaan ki jo aakarshan hoti hai va smriti ke roop mein jo sanskaar rooke hue hain woh bahut hi sahaj mit sakte hain, jab apne ko mehmaan samjhenge।

²⁴When you consider yourself to be a guest, the attraction to the consciousness of the body and the sanskars that are still there, in the form of your awareness, will very easily be finished.

²⁶koi aapka makaan hai, aap usko kaarne-akaarne bech dete ho, bech diya to phir apna-pan chala gaya।

²⁵If you had a building which you sold for one reason or another, once you have sold that, it no longer belongs to you.

²⁷phir bhale usi sthaan par rehte bhi ho lekin mehmaan samajhkar rahenge। ²⁸to apna samajh rahne mein aur mehmaan samajh rahne mein kitna pharka ho jaata hai, to yeh shareer jisko samajhte the ki main shareer hoon, abhi isko aisa samjho ki yeh mera nahin hai।

²⁶Then, although you may even still continue to live in that same place, you would continue to live there whilst considering yourself to be a guest. ²⁷So there is so much difference in considering something to be your own and in considering yourself to be a guest. ²⁸So now, the body which you used to consider to be yours should no longer be considered to be your own.

²⁹abhi mera kahenge?

²⁹Would you now say that it is yours?

³⁰abhi yeh shareer aapka nahin raha, jisse marjeeva bane। ³¹to mera shareer bhi nahin।

³⁰So that body is now no longer yours. ³¹Because you have died a living death, that body is no longer yours.

³²tan arpan kar diya va mera samajhti ho?

³²Have you surrendered your body or do you consider it to belong to you?

³³abhi is puraane shareer ki aayu to samaapta ho chuki।

³³Now, the life­span of that old body has already finished.

³⁴yeh to drama anusaar eeshvareey karttavya arth shareer chal raha hai। ³⁵isliye aap abhi yeh nahin kah sakteen ki yeh mera shareer hai।

³⁴According to the drama, that body is still functioning for the sake of the Godly task, and therefore, none of you can say that that is your body.

³⁶is shareer mein bhi meraapan khatma ho gaya।

³⁵The feeling of the body belonging to you has now finished.

³⁷abhi to baap ne aatma ko karma karne ke liye yeh temporary loan ke roop mein diya hai।

³⁶At this time, Baba has given the soul this body on temporary loan in order to perform actions.

³⁸jaise baap samajhte hain mera shareer nahin, loan lekar karttavya karne ke liye part bajaate hain। ³⁹to aap bhi baap samaan ho na।

³⁷Just as Baba doesn't have the consciousness that it is His body, but that He has taken it on loan in order to play a part, so in the same way, you are like the Father, are you not?

⁴⁰mera shareer samjhenge to sabhi baaten aa jaayengi।

³⁸By considering it to be your own body, many things will come into that.

⁴¹mera shabd ke saath bahut kuchh hai।

³⁹There are many things included in the word "mine".

⁴²meraapan hi khatma to unke kai saathi bhi khatma ho jaayenge। ⁴³upraam ho jaayenge।

⁴⁰When the consciousness of "mine" is finished, many of its companions also finish and you will go beyond.

⁴⁴yeh shareer loan liya hai-eeshvareey karttavya ke liye।

⁴¹You have taken that body on loan in order to carry out the Godly task.

⁴⁵aur koi karttavya ke liye yeh shareer nahin hai।

⁴²That body is not for performing any other task.

⁴⁶aise apne ko mehmaan samajhkar chalne se har karma mahaan svatah hi hoga।

⁴³By moving along whilst considering yourself to be a guest in this way, your every action will automatically be elevated.

⁴⁷jab shareer hi apna nahin to shareer ke sambandh mein jo bhi vyaktiyaan va vaibhav hain woh bhi apne nahin rahe, to sada aisa samajhkar chalo।

⁴⁴Since the body is not yours, then the relations and the things of the body are not yours either. ⁴⁵So constantly move along with this consciousness.

⁴⁸aise samajhkar chalne vaale sadaiv nashe mein rehte hain।

⁴⁶Those who move along with this consciousness constantly remain intoxicated.

⁴⁹unko svatah hi apna ghar smriti mein rehta hai।

⁴⁷They naturally have their home in their awareness.

⁵⁰na sirf ghar lekin 6 baaten jo baap ke prati sunaate ho, woh sabhi svatah smriti mein rehti hain।

⁴⁸Not just the home, but the six things you speak of in the introduction of the Father are naturally in their consciousness.

⁵¹to jaise baap ka parichay dene ke liye saar roop mein sunaate ho, usmein saara gyaan aa jaata hai, woh saar 6 baaton mein sunaate ho। ⁵²to apne ko agar mehmaan samajhkar chalenge to apni bhi 6 baaten sada smriti mein rahengi।

⁴⁹Just as in order to give the introduction of the Father, you speak of six things in essence, in which the entire knowledge is included, you relate that essence in six aspects, so too, if you move along considering yourself to be guest, you will have in your awareness the six aspects of your own self.

⁵³naam – sarvottam brahman hain।

⁵⁰You are named the most elevated Brahmins.

⁵⁴roop-shaaligraam hai।

⁵¹Your form is that of saligrams.

⁵⁵isi prakaar se samay ki smriti, ghar ki smriti, karttavya ki smriti, varse ki smriti svatah hi rehti hai।

⁵²In this way, you naturally have the awareness of your home, the time, your task and your inheritance.

⁵⁶saara gyaan jo vistaar mein itna samay suna hai woh saar roop mein aa jaata hai।

⁵³The entire knowledge that you have been hearing in expansion for all this time will be put into its essence.

⁵⁷jo bhi bol bolenge va karma karenge usmein saar bhara hoga, asaar nahin hoga।

⁵⁴Whatever words you speak or actions you carry out will have the essence within them, they will not be without the essence.

⁵⁸asaar arthaat vyartha।

⁵⁵Without the essence means wasteful.

⁵⁹to aap ke har bol aur karma mein saare gyaan ka saar hona chaahiye।

⁵⁶So there should be the essence of the entire knowledge in your every word and action.

⁶⁰woh tab hoga jab saare gyaan ka saar buddhi mein hoga।

⁵⁷That will only happen when you have the essence of the entire knowledge in your intellect.

⁶¹sada nashe mein rahne se hi nishaana laga sakenge।

⁵⁸By constantly staying in intoxication you will be able to hit your target.

⁶²agar nasha nahin to nishaana hi nahin lagta hai।

⁵⁹If you do not have any intoxication, you will not be able to hit your target.

⁶³saare gyaan ka saar 6 shabdon mein buddhi mein aane se saara gyaan revise ho jaata hai।

⁶⁰By having the essence of knowledge in your intellect in six aspects, the entire knowledge is revised.

⁶⁴to nasha kam hone kaaran nishaana oopar-neeche ho jaata hai।

⁶¹If there is less intoxication, there is fluctation in the aim.

⁶⁵abhi-abhi full force mein nasha rehta, abhi- abhi madhyam ho jaata hai।

⁶²One moment, you have intoxication in full force and the next moment, it becomes of the middle level.

⁶⁶neeche ki stage to khatma ho gai na।

⁶³The lowest stage has now finished.

⁶⁷neeche ki stage kya hoti hai, uski avidya honi chaahiye।

⁶⁴You should be totally ignorant of what the lowest stage is.

⁶⁸baaki shreshtha aur madhyam ki stage।

⁶⁵Then, there are the elevated and middle stages.

⁶⁹madhya ki stage mein aane ke kaaran result va nishaana bhi madhyam hi rahega।

⁶⁶Because you come into the stage of the middle level, the result and your aim also become the middle level.

⁷⁰vartamaan samay apni smriti ki stage mein, service ki stage - donon mein agar dekho to result madhyam dikhaai deti।

⁶⁷At the present time, if you look at the stage of your awareness and the stage of service, the result is of the middle level.

⁷¹majority kehte hain - jitna hona chaahiye utna nahin hai।

⁶⁸The majority of you say that your result is not what it should be.

⁷²us madhyam result ka mukhya kaaran yeh hai ki madhyakaal ke sanskaaron ko abhi tak poori reeti bhasma nahin kiya hai।

⁶⁹The main result of having the middle level is that you have not yet fully burnt the sanskars of the middle period.

⁷³to yeh madhyakaal ke sanskaar arthaat dvaapar kaal se lekar jo deh-abhimaan va kamjori ke sanskaar bharte gaye hain unke vash hone kaaran madhyam result dikhaai deti hai।

⁷⁰Because of being under the influence of the sanskars of the middle period, that is, the sanskars of the copper age onwards, the sanskars of body consciousness and weaknesses with which you have been filling yourself, the result is of the middle level.

⁷⁴complain bhi yahi karte hain ki chaahte nahin hain lekin sanskaar bahut kaal ke hone kaaran phir ho jaata।

⁷¹The complaint you make is that you did not wish it, but because of having sanskars over a long period of time, it happens.

⁷⁵to in madhyakaal ke sanskaaron ko poori reeti bhasma nahin kiya hai। ⁷⁶doctor log bhi beemaari ke jarmas (keetaanu) ko poori reeti khatma karne ki koshish karte hain।

⁷²So you have not fully burnt the sanskars of the middle period. ⁷³Doctors also try to finish completely the germs of any illness. ⁷⁴If there is the slightest trace remaining, a whole progeny is created out of just the trace of one.

⁷⁷agar ek ansh bhi rah jaata hai to ansh se vansh paida ho jaata। ⁷⁸to isi prakaar madhyakaal ke sanskaar ansh roop mein bhi hone kaaran aaj ansh hai, kal vansh ho jaata hai।

⁷⁵So, in the same way, when you have the slightest trace of the sanskars of the middle period, although it is just a trace today, tomorrow it would become a progeny.

⁷⁹isi ke vasheebhoot hone kaaran jo shreshtha result nikalni chaahiye woh nahin nikalti।

⁷⁶Because of being under this influence, you are not able to attain the elevated result that you should.

⁸⁰koi se bhi poochho ki aap apne aap se santushta, apne purooshaartha se, apni sarvisse va apne brahman parivaar ke samparka se santushta ho; to sochte hain।

⁷⁷When you ask others if they are content with themselves, their effort, their service and their connection with the Brahmin family, they start to think about it.

⁸¹bhale haan karte bhi hain lekin soch kar karte hain, phalak se nahin kehte।

⁷⁸They do say yes, but only after thinking about it, not instantly with that intoxication.

⁸²apne purooshaartha mein, service mein aur samparka mein - teenon mein hi sarva aatmaaoen ke dvaara santushtata ka certificate milna chaahiye।

⁷⁹You should receive a certificate of contentment from all souls in three subjects: your own effort, your service and your connection with others.

⁸³sartiphiketkoi kaagaj par likhat nahin milega lekin harek dvaara anubhav hoga।

⁸⁰The certificate you receive will not be any writing on a piece of paper, but you will have the experience of it from each one.

⁸⁴aise sarva aatmaon ke samparka mein apne ko santushta rakhna va sarva ko santushta karna isi mein hi jo vijayi bante hain vahi ashta devta vijayi ratna bante hain।

⁸¹In this way, those who are victorious in keeping the self content and making others content when coming into connection with all souls, become one of the eight deities, a victorious jewel.

⁸⁵do baaton mein theek ho jaate, baaki jo yeh teesri baat hai usmein yatha shakti aur nambarvaar hain।

⁸²In two aspects, you are okay, but in the third aspect, you are numberwise according to your capacity.

⁸⁶hain to sabhi baaton mein nambarvaar lekin is baat mein jyaada hain।

⁸³You are numberwise in every aspect, but to a greater extent in this aspect.

⁸⁷agar teenon mein santushta nahin to shreshtha va ashta ratnon mein nahin aa sakte।

⁸⁴If you are not content in any of the three, then you cannot come in one of the eight, that is, one of the elevated souls.

⁸⁸‘paas with honour’ banne ke liye sarva dvaara santushtata ka passport milna chaahiye। ⁸⁹samparka ki baat mein kami pad jaati hai।

⁸⁵In order to pass with honour, you should receive this passport of contentment from all souls. ⁸⁶There is something lacking in the aspect of coming into connection with others.

⁹⁰samparka mein santushta rahne aur santushta karne ki baat mein paas hone ke liye kaunseemukhyabaat honi chaahiye?

⁸⁷In order to pass in the subject of being content and making others content when coming into connection with them, what main aspect should you have?

⁹¹anubhav ke aadhaar se dekho, samparka mein asantushta kyon hote hain?

⁸⁸On the basis of your own experience, see why there is discontentment in your connection with others.

⁹²sarva ko santushta karne ke liye va apne samparka ko santushta karne ke liye va apne samparka ko shreshtha banaane ke liye mukhyabaat apne mein sahan karne ki va samaane ki shakti honi chaahiye।

⁸⁹In order to make everyone content, or in order to make your connections content, or in order to make those in connection with you elevated, the main thing is to have the power to tolerate and the power to accommodate within yourself.

⁹³asantushtata ka kaaran yeh hota hai jo koi ki vaani va sanskaar va karma dekhte ho vo apne vivek se yathaartha nahin lagta hai, isi kaaran aisa bol va karma ho jaata hai jisse doosri aatma asantushta ho jaati hai।

⁹⁰The reason for discontentment is that when you discover, according to your own reasoning, that someone else's words, sanskars or actions are not accurate, then your own words and actions also become like that, and through this the other souls become discontented.

⁹⁴koi ka bhi koi sanskaar va shabd va karma dekh aap samajhte ho - yeh yathaartha nahin hai va nahin hona chaahiye; phir bhi agar us samay samaane ki va sahan karne ki shaktiyaan dhaaran karo to aapki sahan shakti va samaane ki shakti aatome- tikli usko apne aythaartha chalan ka saakshaatkaar karaayegi।

⁹¹Seeing someone else's sanskars or words or actions, you think that it is not right or it should not be like that. ⁹²However, in spite of that, if you were to imbibe the power to tolerate and the power to accommodate, then these powers would automatically give that soul the vision of his inaccurate behaviour.

⁹⁵lekin hota kya hai-vaani dvaara va nain-chain dvaara usko mahsoos karaane va saakshaatkaar karaane liye aap log bhi apne sanskaaron ke vash ho jaate ho।

⁹³But what happens is that, in order to grant him a vision or to make him realise through your words and your features, you also come under the influence of your own sanskars.

⁹⁶is kaaran na svayan santushta, na doosra santushta hota hai।

⁹⁴Because of that, neither are you yourself content, nor are others content.

⁹⁷usi samay agar samaane ki shakti ho to uske aadhaar se va sahan karne ki shakti ke aadhaar se unke karma va sanskaar ko thodesmay ke liye avaayad kar lo to aapki sahan shakti va samaane ki shakti us aatma ke oopar santushtata ka baan laga sakti hai।

⁹⁵If at that time, you have the power to accommodate, then on the basis of this, or on the basis of the power of tolerance, you can avoid his actions and sanskars for a little time, and then your powers of tolerance and accommodation can shoot an arrow of contentment towards that soul.

⁹⁸yeh na hone kaaran asantushtata hoti hai।

⁹⁶Because of not having this, there is discontentment.

⁹⁹to sabhi ke samparka mein sarva ko santushta karne va santushta rahne ke liye yeh do gun va do shaktiyaan bahut aavashyak hain।

⁹⁷So when coming into connection with everyone, in order to make them content and in order to remain content, these two virtues and powers are very essential.

¹⁰⁰isse hi aapke gun gaayan honge।

⁹⁸It is through these that your virtues will be praised.

¹⁰¹bhale usi samay vijay nahin dikhaai degi, haar dikhaai degi। ¹⁰²lekin usi samay ki haar anek janmon ke liye aapke gale mein haar daalegi।

⁹⁹Although, you will not appear to be victorious at that time, you will appear to be defeated, the defeat of this time will put a garland around your neck for many births.

¹⁰³isliye aisi haar ko bhi jeet maanna chaahiye।

¹⁰⁰So you should consider this defeat to be a victory.

¹⁰⁴yeh kami hone kaaran is subject mein jitni saphalta honi chaahiye utni nahin hoti hai।

¹⁰¹Because of having this weakness, you do not have as much success in this subject as you should have.

¹⁰⁵buddhi mein knowledge hote hue bhi kis samay kis roop se kiskonolejva yukti se baat deni hai, woh bhi samajh honi chaahiye।

¹⁰²Whilst having knowledge in your intellect, you should also have the understanding of what knowledge to give to someone and at what time and with which yukti.

¹⁰⁶samajhte hain - mainne unko shiksha di। ¹⁰⁷lekin samay nahin hai, unki samartheenheen hai to woh shiksha, shiksha ka kaam nahin karti hai।

¹⁰³Sometimes, you think that you have given some instructions (correction) to someone, but if it is not the right time, if that soul does not have the power to listen to it, then those instructions do not work like instructions.

¹⁰⁸jaise dharti dekhkar aur samay dekhkar beej boya jaata hai to saphalta bhi nikalti hai।

¹⁰⁴You generally sow a seed having seen the ground and also the time, and then there is success.

¹⁰⁹samay na hoga va dharni theek nahin hogi to phir bhale kitna bhi badi quality ka beej ho lekin phir woh phal nahin niklega।

¹⁰⁵If it is not the time, or the ground ¹⁰⁶is not right, then no matter how good the quality of the seed may be, it will not bear fruit.

¹¹⁰isi reeti gyaan ke points va shiksha va yukti deni hai to dharni aur samay ko dekhna hai।

¹⁰⁷In this way, if you want to give points of knowledge as a teaching or a yukti, then first see the ground and the time.

¹¹¹dharti arthaat us aatma ki samartheeko dekho aur samay bhi dekho tab shiksha roopi beej phal de sakta hai।

¹⁰⁸The ground is the power of the soul, but also see the time, and then the seed of teachings can give fruit.

¹¹²samjha?

¹⁰⁹Do you understand?

¹¹³to vartamaan samay sarva shreshtha aatmaon ko va mahaaveer, mahaaveerniyon ko isi vishesh purooshaartha taraph attention dena chaahiye।

¹¹⁰So, at the present time, the most elevated souls, the mahavirs, should pay attention to this special effort. ¹¹¹This is the sign of being courageous.

¹¹⁴yahi mahaaveerta hai। ¹¹⁵santushta ko santushta rakhna mahaaveerta nahin hai, snehi ko sneh dena mahaaveerta nahin, sahayogi saath sahayogi banna mahaaveerta nahin।

¹¹²To keep content those who are already content is not being courageous. ¹¹³To give love to those who are loving is not being courageous. ¹¹⁴To co­operate with those who are co­operative is not being courageous.

¹¹⁶lekin jaise apkaariyon par bhi upkaar karte hain, koi kitna bhi ashayogi bane, apne sahayog ki shakti se ashayogi ko sahayogi banaana - isko mahaaveerta kaha jaata hai।

¹¹⁵However, just as you uplift those who defame you, no matter how unco­operative someone is with you, with the power of your own co­operation, to make unco­operative souls co­operate is known as being courageous.

¹¹⁷aise nahin ki is kaaran se yeh nahin hota hai, yeh aage nahin badhta hai tab yeh nahin hota hai।

¹¹⁶It should not be: Because of this reason, this is not possible. ¹¹⁷This one is not moving forward and that is why this is not happening.

¹¹⁸woh badhe va na badhe, aap to badh sakte ho na?

¹¹⁸No matter whether they move forward or not, you can move forward, can you not?

¹¹⁹aise samajhna chaahiye ki yeh bhi sambandh ka sneh hai।

¹¹⁹You should think that this is also the love of your relationships.

¹²⁰koi sambandhi agar koi baat mein kamjor hota hai to kamjor ko kamjor samajh chhod dena maryaada nahin kahi jaati hai।

¹²⁰If a relative is weak in something, then it is not a maryada to leave that one alone thinking that he is weak.

¹²¹eeshvareey maryaada vahi hai jo kamjor ko kamzor samajh chhod na de। ¹²²lekin usko bhale dekar bhalevaan banaave aur saathi banaakar aise kamjor ko high jump dene yogya banaave, tab kahenge mahaaveer।

¹²¹The Godly maryada is that you do not leave alone someone who is weak because he is weak, but you make him strong by giving him power, and make him your companion, that you make such a weak soul worthy of taking a high jump.

¹²³to is subject ke oopar attention rakhne se phir jo bhi service ke plans banaate ho va points nikaalte ho vahsarviske plans roopi jevron mein yeh heere chamak jaayenge।

¹²²Then you would be called a mahavir. ¹²³So by paying attention to this subject, whatever plans for service are created or whatever points emerge, then these jewels will begin to sparkle in the jewels of the plans.

¹²⁴sirf sona door se itni aakarshan nahin karta hai। ¹²⁵agar sone ke andar heera hota hai to woh door se hi apne taraph aakarshit karta hai।

¹²⁴Gold on its own is not so attractive from afar, but if there are diamonds studded in the gold, then it attracts others towards itself from a distance.

¹²⁶plaansa banaate ho woh to bhale banaao lekin plon mein yeh jo heera hai usko harek apne aap mein lagaakar phir plon ko practical mein karo to phir saare vishwa mein jo aavaaj phailaane chaahte ho usmein saphalta mil sakegi।

¹²⁵You may create the plans, but each of you should put this diamond on yourself, and then, when you put the plans into a practical form, you will be successful in spreading the sound you want to throughout the whole world.

¹²⁷door door ki aatmaayen is heere par aakarshitho aayengi।

¹²⁶Souls from far away will be attracted towards this diamond. ¹²⁷Do you understand?

¹²⁸samjha?

¹²⁸Achcha.

¹²⁹achha!

¹²⁹* * * O M S H A N T I * * *