रविवार 2 अप्रैल 1972 की अव्यक्त मुरली

⁰> ¹02-04-72 ōm śhānti avyakt bāpadādāmadhuban

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

²Mahimā yōgya kaisē banē̃  ? ³Sadā uparām avasthā mē̃ rahnē kē liē viśhēṣh kin dō bātō̃ key|kī āvaśhyaktā hai  ?

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

⁴Kyōṅki vartamān samay uparām avasthā mē̃ rahnē kē liē harēk nambaravār purūṣhārth kar rahā hai .

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

⁵Vah dō bātē̃ kaunsī āvaśhyak haĩ jissē sahaj hī uparām sthiti mē̃ sthit hō saktē hō  ?

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

⁶Yād tō hai lēkin unmē̃ bhī dō bātē̃ kaun-sī haĩ , vah sunāō  ?

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

⁷Dō bātē̃ dō śhabdō̃ mē̃ sunāō .

⁵Tell Baba of the two things in two words.

⁸Abhī tō sārē gyān K|kē vistār kō sār rūp mē̃ lānā hai nā .

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

⁹Śhaktiyā̃ vistār kō sār mē̃ sahaj kar saktī haĩ  ?

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

¹⁰Apnē anubhav sē sunāō .

⁸Relate this from your own experience.

¹¹Uparām avasthā vā sākṣhīpan key|kī avasthā bāt tō ēk hī hai .

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

¹²Uskē liē dō bātē̃ yahī dhyān mē̃ rahē̃-ēk tō maĩ ātmā mahān ātmā hū̃ , dūsrā maĩ ātmā ab is purānī sr̥iṣhṭi mē̃ vā is purānē śharīr mē̃ mēhmān hū̃ .

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.

¹³Tō mahān aur mēhmān - in dōnō̃ smr̥iti mē̃ rahnē sē svataḥ aur sahaj hī jō bhī kamjōriyā̃ vā lagāv K|kē kāraṇ uparām sthiti na rah ākarṣhaṇ mē̃ ā jātē haĩ vah ākarṣhaṇ samāpt hō uparām hō jāyēṅgē .

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.

¹⁴Mahān samajhnē sē jō sādhāraṇ karma vā sādhāraṇ saṅkalp vā saṅskārō̃ K|kē vaśh chaltē haĩ vah sabhī apnē kō mahān ātmā samajhnē sē parivartit hō jātē haĩ .

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.

¹⁵Smr̥iti mahān key|kī hōnē kāraṇ saṅskār vā saṅkalp vā bōl vā karma sabhī change hō jātē haĩ .

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

¹⁶Isliē sadaiv mahān aur mēhmān samajhkar chalnē sē vartamān mē̃ aur bhaviṣhya mē̃ aur phir bhakti-mārg mē̃ bhī mahimā yōgya ban jāyēṅgē .

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 mēhmān vā mahān nahī̃ samajhtē tō mahimā yōgya bhī nahī̃ ban saktē .

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

¹⁸Mahimā sirph bhakti mē̃ nahī̃ hōtī lēkin sārā kalp kis-n-kis rūp mē̃ mahimā yōgya bantē hō .

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

¹⁹Satyug mē̃ jō mahān arthātviśvakē mahārājan vā mahārānī bantē haĩ , tō prajā dvārā mahimā K|kē yōgya bantē haĩ .

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-mārg mē̃ dēvī vā dēvtā K|kē rūp mē̃ mahimā yōgya bantē haĩ aur saṅgamyug mē̃ jō mahān karttavya karkē dikhlātē haĩ , tō brāhmaṇ parivār dvārā bhī aur anya ātmāō̃ dvārā bhī mahimā K|kē yōgya bantē haĩ .

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.

²¹Tō sirph is samay mēhmān aur mahān ātmā samajhnē sē sārē kalp kē liē apnē kō mahimā yōgya banā saktē hō .

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.

²²Her|har karma aur saṅkalp kō check karō ki mahān hai athavā mēhmān bankar K|kē chal rahē haĩ vā kārya kar rahē haĩ  ? ²³Tō phir attachment khatm hō jāyēgī .

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.

²⁴Mēhmān sirph is sr̥iṣhṭi mē̃ bhī nahī̃ lēkin is śharīr rūpī makān mē̃ bhī mēhmān hō .

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.

²⁵Dēh K|kē bhān key|kī jō ākarṣhaṇ hōtī hai vā smr̥iti K|kē rūp mē̃ jō saṅskār rūkē huē haĩ vah bahut hī sahaj miṭ saktē haĩ , jab apnē kō mēhmān samajhē̃gē .

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.

²⁶Kōī āpkā makān hai , āp uskō kāraṇē-akāraṇē bēch dētē hō , bēch diyā tō phir apanā-pan chalā gayā .

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 bhalē usī sthān par rahtē bhī hō lēkin mēhmān samajhkar rahē̃gē . ²⁸Tō apnā samajh rahnē mē̃ aur mēhmān samajh rahnē mē̃ kitnā phark hō jātā hai , tō yah śharīr jiskō samajhtē thē ki maĩ śharīr hū̃ , abhī iskō aisā samjhō ki yah mērā nahī̃ 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.

²⁹Abhī mērā kahē̃gē  ?

²⁹Would you now say that it is yours?

³⁰Abhī yah śharīr āpkā nahī̃ rahā , jissē marjīvā banē . ³¹Tō mērā śharīr bhī nahī̃ .

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

³²Tan arpaṇ kar diyā vā mērā samajhtī hō  ?

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

³³Abhī is purānē śharīr key|kī āyu tō samāpt hō chukī .

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

³⁴Yah tō drama anusār īśhvarīy karttavya arth|earth śharīr chal rahā hai . ³⁵Isliē āp abhī yah nahī̃ kah saktī̃ ki yah mērā śharīr 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 śharīr mē̃ bhī mērāpan khatm hō gayā .

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

³⁷Abhī tō bāp nē ātmā kō karma karnē kē liē yah temporary loan K|kē rūp mē̃ diyā hai .

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

³⁸Jaisē bāp samajhtē haĩ mērā śharīr nahī̃ , loan lēkar karttavya karnē kē liē part bajātē haĩ . ³⁹Tō āp bhī bāp samān hō nā .

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?

⁴⁰Mērā śharīr samajhē̃gē tō sabhī bātē̃ ā jāyēṅgī .

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

⁴¹Mērā śhabda kē sāth bahut kuchh hai .

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

⁴²Mērāpan hī khatm tō unkē kaī sāthī bhī khatm hō jāyēṅgē . ⁴³Uparām hō jāyēṅgē .

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

⁴⁴Yah śharīr loan liyā hai-īśvarīy karttavya kē liē .

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

⁴⁵Aur kōī karttavya kē liē yah śharīr nahī̃ hai .

⁴²That body is not for performing any other task.

⁴⁶Aisē apnē kō mēhmān samajhkar chalnē sē her|har karma mahān svataḥ hī hōgā .

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

⁴⁷Jab śharīr hī apnā nahī̃ tō śharīr K|kē sambandh mē̃ jō bhī vyaktiyā̃ vā vaibhav haĩ vah bhī apnē nahī̃ rahē , tō sadā aisā samajhkar chalō .

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.

⁴⁸Aisē samajhkar chalnē vālē sadaiv naśhē mē̃ rahtē haĩ .

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

⁴⁹Unkō svataḥ hī apnā ghar smr̥iti mē̃ rahtā hai .

⁴⁷They naturally have their home in their awareness.

⁵⁰Na sirph ghar lēkin 6 bātē̃ jō bāp kē prati sunātē hō , vah sabhī svataḥ smr̥iti mē̃ rahtī haĩ .

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

⁵¹Tō jaisē bāp kā parichay dēnē kē liē sār rūp mē̃ sunātē hō , usmē̃ sārā gyān ā jātā hai , vah sār 6 bātō̃ mē̃ sunātē hō . ⁵²Tō apnē kō agar mēhmān samajhkar chalē̃gē tō apnī bhī 6 bātē̃ sadā smr̥iti mē̃ rahē̃gī .

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.

⁵³Nām – sarvōttam brāhmaṇ haĩ .

⁵⁰You are named the most elevated Brahmins.

⁵⁴Rūp-śāligrām hai .

⁵¹Your form is that of saligrams.

⁵⁵Isī prakār sē samay key|kī smr̥iti , ghar key|kī smr̥iti , karttavya key|kī smr̥iti , varsē key|kī smr̥iti svataḥ hī rahtī hai .

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

⁵⁶Sārā gyān jō vistār mē̃ itnā samay sunā hai vah sār rūp mē̃ ā jātā hai .

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

⁵⁷Jō bhī bōl bōlē̃gē vā karma karē̃gē usmē̃ sār bharā hōgā , asār nahī̃ hōgā .

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

⁵⁸Asār arthāt vyarth .

⁵⁵Without the essence means wasteful.

⁵⁹Tō āp K|kē her|har bōl aur karma mē̃ sārē gyān kā sār hōnā chāhiē .

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

⁶⁰Vah tab hōgā jab sārē gyān kā sār buddhi mē̃ hōgā .

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

⁶¹Sadā naśhē mē̃ rahnē sē hī niśhānā lagā sakē̃gē .

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

⁶²Agar naśhā nahī̃ tō niśhānā hī nahī̃ lagtā hai .

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

⁶³Sārē gyān kā sār 6 śhabdō̃ mē̃ buddhi mē̃ ānē sē sārā gyān revise hō jātā hai .

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

⁶⁴Tō naśhā cum|kam hōnē kāraṇ niśhānā ūpar-nīchē hō jātā hai .

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

⁶⁵Abhī-abhī full force mē̃ naśhā rahtā , abhī - abhī madhyam hō jātā hai .

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

⁶⁶Nīchē key|kī stage tō khatm hō gaī nā .

⁶³The lowest stage has now finished.

⁶⁷Nīchē key|kī stage kyā hōtī hai , uskī avidyā hōnī chāhiē .

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

⁶⁸Bākī śhrēṣhṭh aur madhyam key|kī stage .

⁶⁵Then, there are the elevated and middle stages.

⁶⁹Madhya key|kī stage mē̃ ānē K|kē kāraṇ result vā niśhānā bhī madhyam hī rahēgā .

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

⁷⁰Vartamān samay apnī smr̥iti key|kī stage mē̃ , service key|kī stage - dōnō̃ mē̃ agar dēkhō tō result madhyam dikhāī dētī .

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 kahtē haĩ - jitnā hōnā chāhiē utnā nahī̃ hai .

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

⁷²Us madhyam result kā mukhya kāraṇ yah hai ki madhyakāl K|kē saṅskārō̃ kō abhī tak pūrī rīti bhasma nahī̃ kiyā hai .

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

⁷³Tō yah madhyakāl K|kē saṅskār arthāt dvāpar kāl sē lēkar jō dēh-abhimān vā kamjōrī K|kē saṅskār bhartē gayē haĩ unkē vaśh hōnē kāraṇ madhyam result dikhāī dētī 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 bhī yahī kartē haĩ ki chāhtē nahī̃ haĩ lēkin saṅskār bahut kāl K|kē hōnē kāraṇ phir hō jātā .

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

⁷⁵Tō in madhyakāl K|kē saṅskārō̃ kō pūrī rīti bhasma nahī̃ kiyā hai . ⁷⁶Doctor lōg bhī bīmārī K|kē jarmas ( kīṭāṇu ) kō pūrī rīti khatm karnē key|kī kōśhiśh kartē haĩ .

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 ēk aṅśh bhī rah jātā hai tō aṅśh sē vanśh paidā hō jātā . ⁷⁸Tō isī prakār madhyakāl K|kē saṅskār aṅśh rūp mē̃ bhī hōnē kāraṇ āj aṅśh hai , kal vanśh hō jātā 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.

⁷⁹Isī K|kē vaśhībhūt hōnē kāraṇ jō śhrēṣhṭh result nikalnī chāhiē vah nahī̃ nikaltī .

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

⁸⁰Kōī sē bhī pūchhō ki āp apnē āp sē santuṣhṭ , apnē purūṣhārth sē , apnī sarvisasē vā apnē brāhmaṇ parivār K|kē samparka sē santuṣhṭ hō  ; tō sōchtē haĩ .

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.

⁸¹Bhalē hā̃ kartē bhī haĩ lēkin sōch kar kartē haĩ , phalak sē nahī̃ kahtē .

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

⁸²Apnē purūṣhārth mē̃ , service mē̃ aur samparka mē̃ - tīnō̃ mē̃ hī sarv ātmāōē̃ K|kē dvārā santuṣhṭatā kā certificate milnā chāhiē .

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

⁸³Sarṭiphikēṭakōī kāgaj par likhat nahī̃ milēgā lēkin harēk dvārā anubhav hōgā .

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.

⁸⁴Aisē sarv ātmāō̃ K|kē samparka mē̃ apnē kō santuṣhṭ rakhnā vā sarv kō santuṣhṭ karnā isī mē̃ hī jō vijayī bantē haĩ vahī aṣhṭ dēvtā vijayī ratna bantē haĩ .

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.

⁸⁵Dō bātō̃ mē̃ ṭhīk hō jātē , bākī jō yah tīsrī bāt hai usmē̃ yathā śhakti aur nambaravār haĩ .

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

⁸⁶Haĩ tō sabhī bātō̃ mē̃ nambaravār lēkin is bāt mē̃ jyādā haĩ .

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

⁸⁷Agar tīnō̃ mē̃ santuṣhṭ nahī̃ tō śhrēṣhṭh vā aṣhṭ ratnō̃ mē̃ nahī̃ ā saktē .

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‘ pass with honour ’ bannē kē liē sarv dvārā santuṣhṭatā kā passport milnā chāhiē . ⁸⁹Samparka key|kī bāt mē̃ kamī paṛ jātī 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 mē̃ santuṣhṭ rahnē aur santuṣhṭ karnē key|kī bāt mē̃ pās|pass hōnē kē liē kaunasīmukhyabāt hōnī chāhiē  ?

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 K|kē ādhār sē dēkhō , samparka mē̃ asantuṣhṭ kyō̃ hōtē haĩ  ?

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

⁹²Sarv kō santuṣhṭ karnē kē liē vā apnē samparka kō santuṣhṭ karnē kē liē vā apnē samparka kō śhrēṣhṭh banānē kē liē mukhyabāt apnē mē̃ sahan karnē key|kī vā samānē key|kī śhakti hōnī chāhiē .

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.

⁹³Asantuṣhṭatā kā kāraṇ yah hōtā hai jō kōī key|kī vāṇī vā saṅskār vā karma dēkhtē hō vō apnē vivēk sē yathārth nahī̃ lagtā hai , isī kāraṇ aisā bōl vā karma hō jātā hai jissē dūsrī ātmā asantuṣhṭ hō jātī 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.

⁹⁴Kōī kā bhī kōī saṅskār vā śhabda vā karma dēkh āp samajhtē hō - yah yathārth nahī̃ hai vā nahī̃ hōnā chāhiē  ; phir bhī agar us samay samānē key|kī vā sahan karnē key|kī śhaktiyā̃ dhāraṇ karō tō āpkī sahan śhakti vā samānē key|kī śhakti āṭōmē - ṭikalī uskō apnē ayathārtha chalan kā sākṣhātkār karāyēgī .

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.

⁹⁵Lēkin hōtā kyā hai-vāṇī dvārā vā nain-chain dvārā uskō mahsūs karānē vā sākṣhātkār karānē liē āp lōg bhī apnē saṅskārō̃ K|kē vaśh hō jātē hō .

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 kāraṇ na svayã santuṣhṭ , na dūsrā santuṣhṭ hōtā hai .

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

⁹⁷Usī samay agar samānē key|kī śhakti hō tō uskē ādhār sē vā sahan karnē key|kī śhakti K|kē ādhār sē unkē karma vā saṅskār kō thōṛēsamay kē liē avāyaḍ kar lō tō āpkī sahan śhakti vā samānē key|kī śhakti us ātmā kē ūpar santuṣhṭatā kā bāṇ lagā saktī 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.

⁹⁸Yah na hōnē kāraṇ asantuṣhṭatā hōtī hai .

⁹⁶Because of not having this, there is discontentment.

⁹⁹Tō sabhī K|kē samparka mē̃ sarv kō santuṣhṭ karnē vā santuṣhṭ rahnē kē liē yah dō guṇ vā dō śhaktiyā̃ bahut āvaśhyak haĩ .

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.

¹⁰⁰Issē hī āpkē guṇ gāyan hōṅgē .

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

¹⁰¹Bhalē usī samay vijay nahī̃ dikhāī dēgī , hār dikhāī dēgī . ¹⁰²Lēkin usī samay key|kī hār anēk janmō̃ kē liē āpkē galē mē̃ hār ḍālēgī .

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.

¹⁰³Isliē aisī hār kō bhī jīt mānnā chāhiē .

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

¹⁰⁴Yah kamī hōnē kāraṇ is subject mē̃ jitnī saphaltā hōnī chāhiē utnī nahī̃ hōtī hai .

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

¹⁰⁵Buddhi mē̃ knowledge hōtē huē bhī kis samay kis rūp sē kisakōnôlējavā yukti sē bāt dēnī hai , vah bhī samajh hōnī chāhiē .

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.

¹⁰⁶Samajhtē haĩ - mainnē unkō śhikṣhā dī|the . ¹⁰⁷Lēkin samay nahī̃ hai , unkī samarthīnahī̃ hai tō vah śhikṣhā , śhikṣhā kā kām nahī̃ kartī 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.

¹⁰⁸Jaisē dhartī dēkhkar aur samay dēkhkar bīj bōyā jātā hai tō saphaltā bhī nikaltī hai .

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

¹⁰⁹Samay na hōgā vā dharnī ṭhīk nahī̃ hōgī tō phir bhalē kitnā bhī baṛī quality kā bīj hō lēkin phir vah phal nahī̃ nikalēgā .

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.

¹¹⁰Isī rīti gyān K|kē points vā śhikṣhā vā yukti dēnī hai tō dharnī aur samay kō dēkhnā 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.

¹¹¹Dhartī arthāt us ātmā key|kī samarthīkō dēkhō aur samay bhī dēkhō tab śhikṣhā rūpī bīj phal dē saktā hai .

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

¹¹²Samjhā  ?

¹⁰⁹Do you understand?

¹¹³Tō vartamān samay sarv śhrēṣhṭh ātmāō̃ kō vā mahāvīr , mahāvīraniyō̃ kō isī viśhēṣh purūṣhārth taraph attention dēnā chāhiē .

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.

¹¹⁴Yahī mahāvīrtā hai . ¹¹⁵Santuṣhṭ kō santuṣhṭ rakhnā mahāvīrtā nahī̃ hai , snēhī kō snēh dēnā mahāvīrtā nahī̃ , sahyōgī sāth sahyōgī bannā mahāvīrtā nahī̃ .

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.

¹¹⁶Lēkin jaisē apkāriyō̃ par bhī upkār kartē haĩ , kōī kitnā bhī asahyōgī banē , apnē sahyōg key|kī śhakti sē asahyōgī kō sahyōgī banānā - iskō mahāvīrtā kahā jātā 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.

¹¹⁷Aisē nahī̃ ki is kāraṇ sē yah nahī̃ hōtā hai , yah āgē nahī̃ baṛhtā hai tab yah nahī̃ hōtā 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.

¹¹⁸Vah baṛhē vā na baṛhē , āp tō baṛh saktē hō nā  ?

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

¹¹⁹Aisē samajhnā chāhiē ki yah bhī sambandh kā snēh hai .

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

¹²⁰Kōī sambandhī agar kōī bāt mē̃ kamjōr hōtā hai tō kamjōr kō kamjōr samajh chhōṛ dēnā maryādā nahī̃ kahī jātī hai .

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

¹²¹Īśhvarīy maryādā vahī hai jō kamjōr kō kamzōr samajh chhōṛ na dē . ¹²²Lēkin uskō bhalē dēkar bhalēvān banāvē aur sāthī banākar aisē kamjōr kō high jump dēnē yōgya banāvē , tab kahē̃gē mahāvīr .

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.

¹²³Tō is subject kē ūpar attention rakhnē sē phir jō bhī service K|kē plans banātē hō vā points nikāltē hō vahasarvisakē plans rūpī jēvarō̃ mē̃ yah hīrē chamak jāyēṅgē .

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.

¹²⁴Sirph sōnā dūr sē itnī ākarṣhaṇ nahī̃ kartā hai . ¹²⁵Agar sōnē K|kē andar hīrā hōtā hai tō vah dūr sē hī apnē taraph ākarṣhit kartā 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.

¹²⁶Plānsa banātē hō vah tō bhalē banāō lēkin plôn mē̃ yah jō hīrā hai uskō harēk apnē āp mē̃ lagākar phir plôn kō practical mē̃ karō tō phir sārē viśhva mē̃ jō āvāj phailānē chāhtē hō usmē̃ saphaltā mil sakēgī .

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.

¹²⁷Dūr dūr key|kī ātmāyē̃ is hīrē par ākarṣitahō āyēṅgī .

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

¹²⁸Samjhā  ?

¹²⁸Achcha.

¹²⁹Achchhā  !

¹²⁹* * * O M S H A N T I * * *