गुरुवार 27 अप्रैल 1972 की अव्यक्त मुरली

⁰> ¹27-04-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 27/04/72Avyakt BapDada Revised: 19/07/93

²Lucky aur lovely bannē kā puruṣhārth ³Apnē kō lavalīēsṭa aur lakkīēsṭadōnō̃ samajhtē hō  ?

¹Do you consider yourselves to be both the loveliest and luckiest?

⁴Lovely bhī hō aur lucky bhī hō , yah dōnō̃ hī apnē mē̃ samajhtē hō tō sadā nirvighna , lagna mē̃ magna avasthā kā anubhav karē̃gē .

²If you consider yourselves to be lovely and lucky, you will constantly remain free from obstacles, and experience the stage of being absorbed in Baba's love.

⁵Agar sirph lucky haĩ lēkin lovely nahī̃ haĩ tō bhī sadā lagan mē̃ magna rahē̃gē lēkin nirvighna avasthā kā anubhav nahī̃ karē̃gē .

³If you are just lucky and not lovely, then although you will constantly be absorbed in Baba's love, you will not have the experience of a stage that is free from obstacles.

⁶Aur sirph lovely haĩ , lucky nahī̃ tō bhī jō avasthā sunāī uskā anubhav nahī̃ kar pāyēṅgē .

⁴If you are just lovely and not lucky, then also, you will not be able to experience the stage that was just described.

⁷Isliē dōnō̃ key|kī āvaśhyaktā hai .

⁵Therefore, both are needed.

⁸Lovely aur lucky - dōnō̃ key|kī prāpti kē liē mukhya tīn bātē̃ āvaśhyak haĩ .

⁶In order to attain the attainment of being lucky and lovely. ⁷Three main things are needed.

⁹Agar vah tīnō̃ bātē̃ apnē mē̃ anubhav karē̃gē tō lucky aur lovely zarūr hōṅgē .

⁸If you experience these three things in yourself, then you are definitely lucky and lovely.

¹⁰Vah tīn bātē̃ kaun-sī haĩ jissē sahaj hī yah dōnō̃ sthiti anubhav kar saktē hō  ?

⁹What are those three things through which you can easily experience both these stages?

¹¹Lakka kō banāyā bhī jā saktā hai vā banā huā hōtā hai  ?

¹⁰Can luck be created or is it already created?

¹²Apnē kō lucky banā saktē hō vā pahlē sē jō lucky banē huē haĩ vahī ban saktē haĩ  ?

¹¹Can you make yourselves lucky, or is it that only those who are lucky from the beginning can be lucky?

¹³Apnī lakka banāī jā saktī hai vā banī huī kē ūpar chalnā hōtā hai  ? ¹⁴Takdīr kō change kar saktē hō vā nahī̃  ?

¹²Can you create your luck or do you have to move along according to the luck already created?

¹⁵Un|an lucky sē lucky ban saktē hō  ?

¹³Can you change your fortune or not?

¹⁶Lakka banānē kē liē purūṣhārth key|kī margin hai  ?

¹⁴Can you change from being unlucky to being lucky?

¹⁷ ( hā̃ ) takdīr jagākar āyē hō vā takdīr jagānē kē liē āyē hō  ?

¹⁵Is there a margin for making effort in order to create luck? (yes).

¹⁸Takdīr jō jagī huī hai vah sāth lē āyē hō nā , phir kyā banāyēṅgē  ?

¹⁶Have you come having already awakened your fortune or have you come to awaken your fortune?

¹⁹Takdīr jō jagākar āyē haĩ us anusār hī bāp K|kē banē lēkin bāp K|kē bannē mē̃ hī takdīr key|kī bāt hai nā .

¹⁷You have brought with you the fortune that is already awakened, have you not? ¹⁸Then what will you create?

²⁰Takdīr banākar bhī āyē haĩ aur banā bhī saktē haĩ , aisē  ? ²¹Jab kōī bāt par jyādā purūṣhārth kar lētē hō tō apnē andar sē kab saṅkalp ātā hai ki mērī takdīr mē̃ tō yahī dēkhnē mē̃ ātā hai  ?

¹⁹You have come to belong to Baba according to the fortune you have awakened; the question of fortune only arises in belonging to the Father. ²⁰You have come having created your fortune and you can also create it: is it like this?

²²Purūṣhārth kē bād bhī saphaltā nahī̃ hōtī hai tō samajhtē hō nā-takadīr mē̃ yah aisā hai .

²¹When you make a lot of effort for something, you have the thought inside that it is visible in your fortune.

²³Saphaltā na milnē kā kāraṇ kyā hai  ? ²⁴Apnī rīti sē purūṣhārth kiyā phir bhī saphaltā nahī̃ miltī tō phir kyā kahtē hō  ?

²²If, after having made effort, you do not attain success, then you think that it is like that in your fortune. ²³What is the reason for not being successful?

²⁵Drama mē̃ aisā hī hai . ²⁶Tō drama kā banā huā luck hī lē āyē hō nā  ?

²⁴If you make effort in your own way and yet do not attain success, what do you then say?

²⁷Puruṣārthīkō kabhī bhī yah samajhnā nahī̃ chāhiē ki mērē purūṣhārth karnē kē bād kōī asaphaltā bhī hō saktī hai .

²⁵"It is fixed in the drama in this way". ²⁶So you have brought with yourselves the luck that the drama has created, have you not?

²⁸Sadaiv aisā hī samajhnā chāhiē ki purūṣhārth jō kiyā vah kabhī bhī vyarth nahī̃ jā saktā .

²⁷An effort­maker should never think, even after having made effort, that it is possible to be unsuccessful.

²⁹Agar sahī prkār sē purūṣhārth kiyā tō uskī safalatāab nahī̃ tō kab milnī zarūr hai .

²⁸You should always think that whatever effort you have made can never go to waste.

³⁰Asaphaltā kā rūp dēkhkar samajhnā hai ki yah parīkṣhā hai , issē pār hōnē kē bād paripakvatā ānē vālī hai .

²⁹If you have made effort in the right way, then you will definitely receive success through it, if not now, then at some later point.

³¹Tō vah asaphaltā nahī̃ hai lēkin apnē purūṣhārth K|kē foundation kō pakkā karnē kā ēk sādhan hai .

³⁰Seeing the lack of success, you should think that that was a test. ³¹After having had the test, you will become stronger.

³²Kabhī bhī kōī cīzakō majbūt karnā hōtā hai tō pahlē uskē foundation kō ṭhōkā jātā hai , ṭhōk-ṭhōk kar pakkā kiyā jātā hai .

³²So that is not a lack of success, but a means to make the foundation of your effort strong. ³³When something has to be made strong, you first hammer its foundation.

³³Vah ṭhōkanā hī paripakvatā kā sādhan hai .

³⁴You hammer it and make it strong.

³⁴Tō kab bhī apnē vyaktigat purūṣhārth mē̃ vā saṅgaṭhan K|kē samparka mē̃ vā īśhvarīy sēvā mē̃ tīnō̃ prakār K|kē purūṣhārth mē̃ bāhar kā rūp asaphaltā kā dikhāī bhī dē tō aisē hī samajhnā chāhiē ki yah asaphaltā nahī̃ lēkin paripakvatā kā sādhan hai .

³⁵The hammering is a means of making it strong. ³⁶Even in your own individual effort, within a gathering or in service, when something does not seem to be externally successful, you should still think that it is not a lack of success, but a means of becoming strong.

³⁵Jaisē sunāyā thā ki tūphān kō tūphān na samajhkar ēk tōphā samajhnā chāhiē .

³⁷You were told that you should not consider the storms to be storms, but consider it to be a gift.

³⁶Naiiyā mē̃ jhōṅkē ātē haĩ lēkin vah āgē baṛhānē kā ēk sādhan hai .

³⁸Waves come to a boat, but they are a means to make the boat move forward.

³⁷Isī prakār asaphaltā mē̃ saphaltā samāī huī hai , yah samajh kar āgē baṛhnā chāhiē .

³⁹In this way, success is merged in the lack of success. ⁴⁰You should move forward with this understanding.

³⁸Asaphaltā śhabda hī buddhi mē̃ nahī̃ ānā chāhiē agar purūṣhārth sahī hai tō .

⁴¹The word, "unsuccessful" should not even entery our intellect, if your effort is correct.

³⁹Acchā-sunā rahē thē ki lucky aur lovely bannē kē liē tīn bātē̃ āvaśhyak haĩ vah kaun-sī  ?

⁴²Achcha, you were being told that three things are necessary in order to be lucky and lovely. ⁴³What are those three things?

⁴⁰Pahlē sōcō-lak kaisē ban saktā hai  ?

⁴⁴First of all, think about how luck is created.

⁴¹Apnē kō hī dēkh lō ki ham lucky , lovely haĩ  ?

⁴⁵Look at yourself: Are you lucky and lovely?

⁴²Apnē luck kō kyō̃ nahī̃ jagā saktē hō  ?

⁴⁶Why are you notable to awaken your luck?

⁴³Uskā mūl kāraṇ-nôlējaphul nahī̃ hō .

⁴⁷The main reason for this is that you are not knowledge­ full.

⁴⁴Knowledgeful mē̃ sabhī prakār kīnôlējaā jātī hai .

⁴⁸Those who are knowledge­ full have all types of knowledge.

⁴⁵Jitnā jō knowledgeful hōgā utnā lucky N jarūr hōgā .

⁴⁹The more knowledge­full someone is, the luckier he will be.

⁴⁶Kyōṅkinôlējakī light aur might sē ādi-madhy-ant kō jānkar jō bhī purūṣhārth karēgā usmē̃ unkō saphaltā avaśhya prāpt hōgī .

⁵⁰Because, with the light and might of knowledge, he would know the beginning, the middle and the end, and so whatever effort he makes, he would definitely attain success in that.

⁴⁷Saphaltā prāpt hōnā yah ēk luck key|kī niśhānī hai .

⁵¹To attain success is a sign of luck.

⁴⁸Yah tō vah knowledgeful hōgā arthāt full nôlējahōgī .

⁵²Firstly, they will be knowledge­full, that is, they will have full knowledge.

⁴⁹Full mē̃ agar kōī bhī kamī hai tō lakīēsṭamē̃ bhīnambaravār hai .

⁵³If something is lacking in your being full, then you are numberwise inbeing lucky also.

⁵⁰Knowledgeful hai tō luckiest bhī number one hōgā .

⁵⁴If you are knowledge­full, you will be number one in being lucky.

⁵¹Karma key|kī bhī nôlējahōtī hai aur apnī rachayitā aur rachnā key|kī bhī nôlējahōtī hai .

⁵⁵There is knowledge about karma and also knowledge about your Creator and the creation.

⁵²Chāhē parivār , chāhē gyānī ātmāō̃ K|kē samparka mē̃ kaisē ānā chāhiē uskī bhī nôlējahōtī hai .

⁵⁶There is also knowledge about coming into connection with the family or with gyani souls.

⁵³Knowledge sirph rachayitā aur rachnā key|kī nahī̃ lēkinanôlējaphul arthāt her|har saṅkalp aur her|har śhabda her|har karma mē̃ gyān svarūp hōgā .

⁵⁷Knowledge is not just knowledge about the Creator and the creation, but knowledge­full means that you are the embodiment of knowledge in every thought, every word and in every action.

⁵⁴Unkō hī knowledgeful kahtē haĩ .

⁵⁸This is called being knowledge­full.

⁵⁵Dūsrī bāt-jitanānôlējaphul hōgā utnā hī careful bhī hōgā .

⁵⁹Secondly, the extent to which you are knowledge­full, so you will also be careful.

⁵⁶Jitnā careful hōgā utnā hī uskī niśhānī cheerful hōgā .

⁶⁰The more careful you are, the sign of that is that you are cheerfulto the same extent.

⁵⁷Agar kōī careful nahī̃ tō bhī lovely nahī̃ lagēgā .

⁶¹If someone is not cheerful, he will not appear to be lovely.

⁵⁸Agar kōī cheerful nahī̃ tō bhī lovely nahī̃ lagēgā .

⁶²If someone is not careful either, then also, he will not seem lovely.

⁵⁹Jō careful nahī̃ rahtā hai unsē samay-prati-samay apnī vā dūsrō̃ K|kē samparka mē̃ ānē sē kōī na kōī chhōṭī-baṛī bhūl hōnē kāraṇ na svayã lovely rahēgā , na dūsrō̃ kā lovely ban sakēgā . ⁶⁰Isliē jō careful hōgā vah ciyaraphulazarūr hōgā .

⁶³Those who do not remain careful, because of making one or another little mistake, either on their own, or when theycome into connection with others, then neither do they remain lovely to themselves nor are they lovely to others.Therefore, those who are careful will definitely be cheerful.

⁶¹Aisā nahī̃ samajhnā ki careful jō hōgā vah apnē purūṣhārth mē̃ adhik magna hōnē kāraṇ cheerful nahī̃ rah saktā , aisī bāt nahī̃ hai .

⁶⁴Do not think that those who are careful cannot remaincheerful because they are so absorbed in their effort. ⁶⁵It is not like that.

⁶²Careful key|kī niśhānī cheerful hai .

⁶⁶The sign of being careful is to remaincheerful.

⁶³Tō yah tīnō̃ hī qualification vā bātē̃ agar haĩ tō lucky aur lovely dōnō̃ ban saktē haĩ .

⁶⁷So if you have all these three qualifications, then you can become both lucky and lovely.

⁶⁴Ēk dō K|kē sahyōg sē bhī apnī lakka kō banā saktē hō .

⁶⁸You can alsocreate your luck with one another's co­operation.

⁶⁵Lēkin ēk dō kā sahyōg tab milēgā jab careful aur cheerful hōṅgē .

⁶⁹However, you can only receive co­operation from one anotherwhen you are careful and cheerful.

⁶⁶Agar cheerful nahī̃ hōtā tō successful bhī nahī̃ hōṅgē .

⁷⁰If you are not cheerful, you will not be successful either.

⁶⁷Careful aur cheerful hai tō successful arthāt lucky hai .

⁷¹If you are careful andcheerful, then you are successful, that is, you are lucky.

⁶⁸Tō yah tīn bātē̃ apnē āp mē̃ dēkhō .

⁷²So check these three things in your own self.

⁶⁹Agar tīnō̃ hī ṭhīk percentage mē̃ haĩ tō samjhō ham lucky aur lavalīēsṭadōnō̃ haĩ , agar percentage mē̃ kamī hai tō phir yah stage nahī̃ hō saktī hai .

⁷³If you have allthree to a good percentage, then understand that you are the luckiest and the loveliest. ⁷⁴If this percentage is lacking,then you will not have this stage.

⁷⁰Ab samjhā , niśhānī kyā hai  ?

⁷⁵Now, do you understand what the sign is?

⁷¹Mukh sē gyān sunānā itnā prabhāv nahī̃ ḍāl saktā hai .

⁷⁶Speaking knowledge through your lipscannot create such an impact.

⁷²Sadaiv cheerful chēhrā rahē , duḥkh key|kī lahar saṅkalp mē̃ bhī na āyē-usakō kahā jātā hai cheerful .

⁷⁷To constantly have a cheerful face and not to experience any waves of sorrow even inyour thoughts is known as being cheerful.

⁷³Tō apnē cheerful chēhrē sē hī sarvisakar saktē hō .

⁷⁸So you can do service with your cheerful face.

⁷⁴Jaisē chumbak K|kē taraph ôṭōmēṭikalīākarṣitahōkar lōhā jāyēgā , isī prakār sadā cheerful svayã hī chumbak kā svarūp ban jātā hai .

⁷⁹Just as metal isautomatically attracted towards a magnet, in the same way, those who are constantly cheerful become a magnetthemselves.

⁷⁵Unkō dēkhtē hī sabhī samīp āyēṅgē .

⁸⁰Seeing them, others will come close to them.

⁷⁶Samajhē̃gē āj key|kī duniyā mē̃ jabki chārō̃ ōr duḥkh aur aśhānti K|kē bādal chāyē huē haĩ , aisē vāyumaṇḍal mē̃ yah sadā cheerful rahtē haĩ . ⁷⁷Yah kyō̃ aur kaisē rahtē haĩ , vah dēkhnē key|kī utkaṇṭhā hōgī .

⁸¹They will think that this one constantly stays cheerful inspite of today's world, where there is constantly an environment of clouds of sorrow and peacelessness everywhere.They will be eager to know how and why this one is able to remain cheerful.

⁷⁸Jaisē jab bahut tūphān lagtē haĩ vā varṣhā paṛtī hai tō us samay lōg jahā̃ bāriś-tūphān sē bachāv dēkhtē haĩ , vahā̃ na chāhtē bhī bhāgtē haĩ .

⁸²When there is a huge storm or a lot ofrain, then at that time, people, even against their wish, run towards some shelter where there is no rain.

⁷⁹Sthān kōī bulātā nahī̃ hai , lēkin vāyumaṇḍal pramāṇ vah safety kā sādhan hai tō lōg zarūr vahā̃ bhāgē̃gē .

⁸³The shelter­ place does not call them, but according to the atmosphere, there is a place of safety there, and so people will definitelyrun to that place.

⁸⁰Apnē āp kō bachānē kē liē us sthān kā sahārā lētē haĩ .

⁸⁴In order to protect themselves, they take the support of that place; they are pulled there.

⁸¹Khiāñc kar ā jātē haĩ nā . ⁸²Tō aisē hī samjhō - vartamān samay chārō̃ ōr māyā kā tūphān aur duḥkh K|kē bādal garaj rahē haĩ . ⁸³Aisē samay mē̃ safety K|kē sādhan kō dēkh āpkī taraph ākarṣitahōṅgē .

⁸⁵So, in thesame way, understand that, at the present time, when the storms of Maya and the clouds of sorrow are thundering, atsuch a time, when people see your means of safety, they will be attracted to you. ⁸⁶What is that external form thatattracts them?

⁸⁴Vah ākarṣhit karnē vālā bāhar kā rūp kaun-sā hai  ?

⁸⁷A cheerful face. ⁸⁸So you should be both lovely and lucky.

⁸⁵Cheerful chēhrā . ⁸⁶Tō lovely aur lucky dōnō̃ hōnā chāhiē .

⁸⁹In some cases, you are knowledge­full andcareful, but not cheerful.

⁸⁷Kahā̃-kahānnôlējaphul haĩ , careful bhī haĩ lēkin cheerful nahī̃ .

⁹⁰You take care, but whilst caring, you stop having a cheerful face, and so you cannot remaincheerful.

⁸⁸Care kartē haĩ , care kartē-kartē cēyar chhōṛ dētē haĩ , tō cheerful nahī̃ ban saktē haĩ . ⁸⁹Isliē jō dōnō̃ kā hōnā chāhiē vah nahī̃ hōtā .

⁹¹Therefore, in which aspect should you make the main effort or take the most care about, so that you areeasily able to bring about these three things in yourself? ⁹²Do you know that?

⁹⁰Dōnō̃ hī apnē mē̃ dhāraṇ karnā chāhiē .

⁹³You have to remain careful, but whatmust you remain careful in mainly?

⁹¹Uskē liēmukhyapurūṣārtha vā attention vā care kis bāt mē̃ rahē jō yah tīnō̃ bātē̃ sahaj hī apnē mē̃ lā sakō , vah jāntē hō  ?

⁹⁴In what aspects do you remain careful? ⁹⁵(Many different replies were given.)What did Baba care about so that he became what he did?

⁹²Careful tō hōnā hī hai lēkinamukhyakēyar kis bāt key|kī rakhnī hai  ? ⁹³Careful kin-kin bātō̃ mē̃ hōtē haĩ  ? ⁹⁴ ( bhinn-bhinn utar milē ) bāp nē kyā care kiyā jissē aisā banā  ?

⁹⁶What main aspect was that? ⁹⁷Describe fully the praise thatis sung of you people: complete with all virtues, sixteen celestial degrees complete, completely viceless and thosewho follow the highest code of conduct.

⁹⁵Vah mukhya bāt kaun-sī hai  ? ⁹⁶Āp lōgō̃ key|kī jō mahimā gāī jātī hai , vah pūrī varṇan karō-sarva guṇ sampann , 16 kalā sampūrṇ , sampūrṇ nirvikārī , maryādā purūṣōtam … .

⁹⁸You only become careless when you disobey any of the codes of conduct.The praise is of your complete stage. ⁹⁹That is, Sita was given an instruction to remain within the line of the code ofconduct drawn for her.

⁹⁷Jab maryādāō̃ kā ullaṅghan hōtā hai tab hī kēyaralēs hōtē hō .

¹⁰⁰It was not any other line, but the line of the code of conduct.

⁹⁸Āp lōgō̃ K|kē sampūrṇ stage kā jō gāyan hai , jaisē sītā kō maryādā kī lakīr K|kē andar rahnē key|kī āgyā dī|the .

¹⁰¹If you go beyond the line ofGodly codes of conduct, you become a beggar, that is, you become a beggar of whatever attainment there is.

⁹⁹Aur kōī lakīr nahī̃ thī lēkin yah maryādā hī lakīr hai .

¹⁰²Youbecome a beggar, and you cry out just like a beggar does: "Give me a little money, give me some clothes".

¹⁰⁰Agar īśhvarīy maryādāō̃ key|kī lakīr sē bāhar nikal jātē haĩ tō phakīr ban jātē haĩ arthāt jō bhī kōī prāpti hai ussē bhikhārī , phakīr ban jātē haĩ .

¹⁰³In thesame way, the stage of those who go beyond the line of the code of conduct becomes like that of a beggar. ¹⁰⁴They would say: Have mercy, give me blessings, give me co­operation, give me love.

¹⁰¹Phir chillātē haĩ , jaisē phakīr chillātē haĩ - dō paisā dē dō , kapṛā dē dō .

¹⁰⁵So it means that they havebecome beggars. ¹⁰⁶But when you have a right, then that is called being a child and a master.

¹⁰²Aisē hī jō maryādā kī lakīr kā ullaṅghan kartē haĩ unkī sthiti phakīr K|kē samān ban jātī hai .

¹⁰⁷If you are dependent, youhave to ask for something. ¹⁰⁸Those who are asking for something can only be called beggars.

¹⁰³Vah kahē̃gē - kr̥ipā karō , āśhīrvād karō , sahyōg dō , snēh dō .

¹⁰⁹So this is the line of thecodes of conduct, and if you go beyond it, you become a beggar.

¹⁰⁴Tō gōyā phakīr hō gayē nā .

¹¹⁰Then, you have to ask for help.

¹⁰⁵Lēkin mērā adhikār hai , unkō kahē̃gē bālak aur mālikpan .

¹¹¹In fact, all thosewho have become Baba's children are lucky and lovely.

¹⁰⁶Adhīn hōkar māṅgnā , phir kōī bhī chīz māṅgnē vālē kō phakīr hī kahā jātā hai .

¹¹²They themselves are helpers in the Godly task, not the oneswho seek help.

¹⁰⁷Tō yah jō maryādāō̃ key|kī lakīr hai , ussē agar bāhar nikaltē hō tō phakīr ban jātē hō .

¹¹³There is the image of you having become the helpers; it is not of the ones who are seeking help.

¹⁰⁸Phir madad lēnī paṛtī hai . ¹⁰⁹Vaisē tō jō bhī bāp K|kē bachchē banē haĩ tō lucky bhī haĩ , lovely bhī haĩ .

¹¹⁴Theimage of the bhagats is just that of asking for something. ¹¹⁵Those who are the children and the masters are constantlyhelpers.

¹¹⁰Vah svayã īśhvarīy kārya mē̃ madadgār haĩ , na ki madad lēnē vālē haĩ .

¹¹⁶Those who themselves are the helpers cannot ask for any help.

¹¹¹Āp lōgō̃ kā madadgār bannē kā chitra bhī hai , madad māṅgnē kā nahī̃ hai .

¹¹⁷They are the ones who give, not the oneswho take. ¹¹⁸A bestower never takes, a bestower is one who gives.

¹¹²Bhaktō̃ kā chitra māṅgnē kā hī hōtā hai . ¹¹³Bālak sō mālik jō haĩ vah sadaiv madadgār haĩ . ¹¹⁴Jō svayã hī madadgār haĩ vah madad māṅg nahī̃ saktē , vah dēnē vālē haĩ , na ki lēnē vālē .

¹¹⁹So consider yourself to belong to the one Father,that is, consider yourself to be the true Sita of Rama, and take the care to stay within the line of the code of conduct,and then you will remain careful. ¹²⁰Those who are careful will automatically become cheerful.

¹¹⁵Dātā kab lētā nahī̃ hai , dātā dēnē vālā hōtā hai .

¹²¹So you should have allthe maryadas in your intellect.

¹¹⁶Tō apnē āp kō ēk hī bāp arthāt rām key|kī sachchī sītā samajhkar sadā maryādāō̃ key|kī lakīr K|kē andar rahē̃ arthāt yah care karē̃ tō careful rahē̃gē .

¹²²You should have clear knowledge of what maryadas you have to have in all the actions you perform from morning tillnight. ¹²³If you do not have that knowledge, then you cannot be careful either.

¹¹⁷Careful sē automatically cheerful banē̃gē .

¹²⁴Therefore, consider yourself to be Sitaand remain within this line.

¹¹⁸Tō vah maryādāyē̃ kyā-kyā haĩ , vah sabhī buddhi mē̃ rahnī chāhiē .

¹²⁵That is, those who are careful and remain within the line of the code of conduct canbecome the most elevated human beings.

¹¹⁹Savērē sē rāt tak kaun-kaun see|sī|C maryādāyē̃ kis-kis karma mē̃ rakhnī haĩ , vah sabhīnôlējaspaṣṭa hōnī chāhiē .

¹²⁶When you see that you are not cheerful, you must definitely have disobeyeda code of conduct. ¹²⁷You have also been given a maryada for your thoughts.

¹²⁰Agaranôlējanahī̃ tō careful bhī nahī̃ hō saktē .

¹²⁸You must not even have any wastethoughts.

¹²¹Tō sītā samajh karkē is lakīr K|kē andar rahō arthāt jō careful hōgā , maryādāō̃ key|kī lakīr K|kē andar rahēgā vahī purūṣōtam ban saktā hai .

¹²⁹If you go beyond this line and have wasteful or sinful thoughts, then you should realise that you havedisobeyed the maryada of thoughts, and this is why you are not cheerful.

¹²²Kab dēkhō cheerful nahī̃ rahtē haĩ tō avaśhya kōī maryādā kā ullaṅghan kiyā hai . ¹²³Maryādā saṅkalp kē liē bhī hai .

¹³⁰In the same way, you have been given amarayada for your words: of what words to speak whilst having stabilised yourself in a particular stage.

¹²⁴Vyarth saṅkalp bhī nahī̃ karnā hai . ¹²⁵Agar is lakīr sē bāhar vyarth saṅkalp-vikalp utpanna hōtē haĩ tō mānō saṅkalp mē̃ maryādāō̃ kā ullaṅghan kiyā tab cheerful nahī̃ haĩ .

¹³¹If there isdisobedience in your words, then also, you cannot remain cheerful; your own wasteful and sinful thoughts bring youdown from your stage of being cheerful, because you have crossed the line of the code of conduct.

¹²⁶Aisē hī mukh sē kyā bōl bōlnā hai aur kis sthiti mē̃ sthit hōkar mukh sē bōlnā hai , yah hai maryādā vāṇī kē liē .

¹³²If you keepyourself within the line of the code of conduct, then Ravan, Maya, that is, no obstacle will have the courage to comewithin this line of the code of conduct.

¹²⁷Agar vāṇī mē̃ bhī kōī ullaṅghan hōtā hai tō cheerful nahī̃ rahtē . ¹²⁸Apnē vyarth saṅkalp , vikalp hī apnē kō cheerful stage sē girā dētē haĩ , kyōṅki maryādā kā ullaṅghan kiyā .

¹³³When any obstacle, storm, disturbance or unhappiness comes, you shouldunderstand that you have moved the foot of your intellect outside the line of the code of conduct, just as Sita steppedbeyond the line.

¹²⁹Agar maryādā kī lakīr K|kē andar sadā apnē kō rakhō tō yah rāvaṇ arthāt māyā athavā vighna isī maryādā kī lakīr K|kē andar ānē key|kī himmat nahī̃ rakh saktē .

¹³⁴The intellect is also a foot on which you go on the pilgrimage. ¹³⁵When you move the foot of theintellect out of the line of the code of conduct, then all these things come in front of you, and what do they make you?

¹³⁰Kōī bhī vighna athavā tūphān , parēśhānī vā udāsāī ātī hai tō samajhnā chāhiē - kahā̃-n-kahā̃ maryādāō̃ key|kī lakīr sē apnī buddhi rūpī pāṅw kō nikālā hai .

¹³⁶From being lovely and lucky, you are made into a beggar. ¹³⁷The sign of becoming a beggar is that you will ask forsupport from the Father or other souls.

¹³¹Jaisē sītā nē pāṅw nikālā .

¹³⁸Your own treasure of the powers will finish.

¹³²Buddhi bhī pāṅw hai jissē yātrā kartē hō .

¹³⁹It is said: To become a beggarby going beyond the line.

¹³³Tō buddhi rūpī pāṅw zarā bhī maryādāō̃ key|kī lakīr sē bāhar nikāltē hō , tab yah sabhī bātē̃ ātī haĩ . ¹³⁴Aur kyā banā dētī haĩ  ?

¹⁴⁰So the powerful stage of those who become beggars like this finishes. ¹⁴¹They may continueto speak knowledge and continue to make effort, but they will be like beggars.

¹³⁵Bāp K|kē lucky aur lovely kō phakīr banā dētī haĩ .

¹⁴²They will not have the intoxication orpower of their own attainment.

¹³⁶Phakīr bannē key|kī niśhānī - ēk tō ātmāō̃ sē , bāp sē sahārā māṅgē̃gē . ¹³⁷Apnā khazānā jō śhaktiyā̃ haĩ vah khatm hō jāyēṅgī .

¹⁴³On the path of bhakti also, there are those who become beggars by going out of line.So those who cross the line of the code of conduct become both types of beggar.

¹³⁸Kahāvat hai - lakīr K|kē phakīr .

¹⁴⁴Therefore, you must never become abeggar.

¹³⁹Tō aisā jō phakīr bantā hai vah lakīr K|kē bhī phakīr hōtē haĩ .

¹⁴⁵You are the emperors of those who become the emperors of the world at this time.

¹⁴⁰Vah śhaktiśhālī stage khatm hō jātī hai . ¹⁴¹Bhalē gyān bōltā rahēgā , purūṣhārth kartā rahēgā parantu lakīr K|kē phakīr K|kē samān . ¹⁴²Apnī prāpti kā naśhā vā śhakti jō hōnī chāhiē vah nahī̃ rahē̃gī .

¹⁴⁶You speak of the kings ofkings, so, the stage of when you become that is known as being the kings of kings, but the stage of being a Brahmin atthe present time, or the stage of being knowledgeful directly through the Father, is more elevated. ¹⁴⁷So it doesn't seemright to let go of such a stage and to become a beggar.

¹⁴³Bhakti mārg mē̃ bhī lakīr K|kē phakīr hōtē haĩ nā .

¹⁴⁸So, check in your every thought and action, that is, take thecare that you do not step outside.

¹⁴⁴Tō aisē maryādāō̃ K|kē lakīr kō ullaṅghan karnē vālē dōnō̃ prakār K|kē phakīr ban jātē haĩ . ¹⁴⁵Isliē kab bhī phakīr nahī̃ bannā . ¹⁴⁶Is samay jōviśvakē bādśhāh banē̃gē unkē bhī bādśhāh hō .

¹⁴⁹From today onwards, make yourselves the human beings who follow the highestcode of conduct. ¹⁵⁰To such intense effort­makers who make themselves into the most elevated human beings with the highest code ofconduct, to the knowledge­full, careful, cheerful and elevated souls, namaste.

¹⁴⁷Jaisē rājāō̃ kā rājā kahā jātā hai , vah tō viśhva K|kē rājā jab banē̃gē us samay key|kī stage kō rājāō̃ kā rājā kahā jātā hai lēkin is samay brāhmaṇpan key|kī jō stage hai vā direct bāp dvārānôlējaphul bannē key|kī stage ūñch hai , tō aisē stage kō chhōṛ kar phakīr bannā śhōbhtā tō nahī̃ hai nā  ?

¹⁵¹Speciality: Constant balance of karma and yoga.Dharna: To perform every action whilst being with the Father is the balance of karma and yoga. ¹⁵²Whether you areperforming lokik actions or alokik actions, no matter what actions you are performing, keep Baba, the AlmightyAuthority, as your Companion, as your Friend. ¹⁵³Constantly have the experience of being a companion whilst playingthe part of being a karma yogi, that is, remain combined.

¹⁴⁸Isliē her|har saṅkalp aur karma mē̃ yah check karō arthāt care karō-bāhar tō nahī̃ nikaltē  ?

¹⁵⁴Whilst performing karma, check again and again if you arelight, that is, check to see that there is lightness. ¹⁵⁵Check that there is no burden.

¹⁴⁹Aisē apnē kō maryādā purūṣhōttam banāō . ¹⁵⁰Aisē maryādā purūṣhōttam bannē K|kē tīvrapuruṣārthī , knowledgeful , careful aur cheerful śhrēṣhṭh ātmāō̃ kō namastē .

¹⁵⁶If there is no burden, then others willnot pull you towards themselves, and karma will be transformed into yoga.Slogan: In order to experience all of Baba's virtues in the self, constantly remain in front of the Sun of Knowledge.

¹⁵¹Achchhā  !

¹⁵⁷* * * O M S H A N T I * * *