बुधवार 3 मई 1972 की अव्यक्त मुरली

⁰> ¹03-05-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 03/05/72 Avyakt BapDada Revised: 26/07/93

²“ law maker ” banō , “ law brēkar ” nahī̃

¹Do you consider yourselves to be both love ful and lawful?

³Apnē kō loveful aur lāphul dōnō̃ hī samajhtē hō  ?

²Are you lawful to the same extent as you are loveful?

⁴Jitnā hī loveful utnā hī lāphul hō ki jab loveful bantē hō tō law-ful nahī̃ ban saktē hō vā jab lāphul bantē hō tō loveful nahī̃ ban saktē hō  ?

³Oris it that you cannot be lawful when you are loveful and you cannot be loveful when you are lawful?

⁵Kyā dōnō̃ hī sāth-sāth ēk hī samay karma mē̃ vā svarūp mē̃ dikhāī dē saktē haĩ  ?

⁴Are you able to reveal both these stages at the same time as your form in action?

⁶Kyōṅki jab tak lā|law aur lav|love dōnō̃ hī samān nahī̃ huē haĩ tab tak kārya mē̃ sadā saphaltāmūrt ban nahī̃ saktē .

⁵Until your stages of law and love become equal, you cannot constantly be the embodiment of success in your actions.

⁷Saphaltā-mūrt vā sampūrṇamūrta bannē kē liē in dōnō̃ key|kī āvaśhyaktā hai . ⁸Lôphul apnē āp kē liē bhī bannā hōtā hai .

⁶In order to be the embodiment of success and the image of perfection, you need both these stages.

⁹Na sirph dūsrō̃ kē liē lāphul bannā paṛtā hai lēkin jō svayã apnē prati lāphul bantā hai vahī dūsrō̃ kē prati bhī lāphul ban saktā hai .

⁷You have to be lawful to the self also, not just to others. ⁸Those who are lawful to themselves can also be lawful to others.

¹⁰Agar svayã apnē prati kōī bhī lā|law kō brake kartā hai tō vah dūsrō̃ kē ūpar lā|law chalā nahī̃ saktā .

⁹If you break any laws which apply to your own self, then you cannot lay down any laws for others.

¹¹Kitnā bhī dūsrō̃ kē prati lôphul bannē kā prayatna karēgā lēkin ban nahī̃ sakēgā .

¹⁰Then no matter how much you try to be lawful to others, you will not be able to be that.

¹²Isliē apnē āp sē pūchhō ki maĩ apnē prati vā anya ātmāō̃ kē prati lāphul banā hū̃  ?

¹¹Therefore, ask yourself: Have I become lawful with myself and with other souls?

¹³Prātaḥ sē lēkar rāt tak mansā svarūp mē̃ athavā karma mē̃ samparka vā ēk dō kō sahyōg dēnē mē̃ , vā sēvā mē̃ kahā̃ bhī kis prakār kā lā|law brake tō nahī̃ kiyā  ?

¹²From morning till night, are you breaking any laws in your thoughts, actions, connections, in giving co­operation to one another or in service?

¹⁴Jō lā-brēkar hōgā vah naī duniyā kā maker nahī̃ ban sakēgā . ¹⁵Vā pīs-mēkar , nyu-varlḍ-mēkar nahī̃ ban sakēgā .

¹³Those who are law­breakers cannot become the makers of the new world; the peacemakers or the new­ world makers.

¹⁶Tō apnē āpkō dēkhō ki maĩ nyu-varlḍ-mēkar vā pīs-mēkar , lā-mēkar hū̃ vā lā-brēkar hū̃  ?

¹⁴So check yourself: Am I a new­ world maker, a peace­maker and a law­maker, or, am I a law­breaker?

¹⁷Jō svayã lā-mēkar haĩ vahī agar lā|law kō brake kartā hai , tō kyā aisē kō lā-mēkar kahā jā saktā hai  ?

¹⁵Would the law­makers who break the law be called the law­makers?

¹⁸Īśhvarīy lāj ( kāydē ) vā īśhvarīy niyam kyā haĩ , vah sabhī spaṣhṭ jān gayē hō vā abhī jānnā hai  ?

¹⁶Do all of you clearly know what the Godly disciplines are, or do you still have to know these?

¹⁹Jānnē kā arth|earth kyā hōtā hai  ?

¹⁷What does it mean to know them?

²⁰Jānnā arthāt chalnā .

¹⁸To know means to follow them.

²¹Jānnē kē bād mānnā hōtā hai , mānnē kē bād phir chalnā hōtā hai .

¹⁹After knowing, you accept them and after accepting them, you have to follow them.

²²Tō aisē samajhē̃ ki yah jō bhī baiṭhē huē haĩ vah sabhī jān gayē haĩ arthāt chal rahē haĩ  ?

²⁰So, should it be understood that all those who are sitting here know all the laws, that is, that they are following them?

²³Amr̥itvēlē sē lēkar jō bhī dincharyā batā rahē hō vah sabhī īśhvarīy lāj K|kē pramāṇ bitā rahē hō ki ismē̃ kuchh percentage hai  ?

²¹Are you following the timetable from amrit vela onwards according to the Godly laws?

²⁴Jānnē mē̃ percentage hai  ?

²²Or, is there a percentage in that?

²⁵Agar jānnē mē̃ percentage nahī̃ hai aur jānkar chalnē mē̃ percentage hai tō uskō jānnā kaisē kahē̃gē  ? ²⁶Yathārth rūp sē nahī̃ jānā hai tab chal nahī̃ pātē hō vā jān gayē haĩ bākī chal nahī̃ pātē hō , kyā kahē̃gē  ?

²³Is there a percentage in knowing the laws? ²⁴If there isn't a percentage in knowing the laws, but there is a percentage in following them after knowing them, how can you call that knowing the laws?

²⁷Jab kahtē hō yahā̃ jānnā , mānnā , chalnā ēk hī hai  ; phir yah antar kyō̃ rakhā hai  ?

²⁵Is it because you do not know them accurately that you are not able to follow them?

²⁸Ajñāniyō̃ kō yah samjhātē hō ki āp jāntē hō ham ātmā haĩ , lēkin mānkar chaltē nahī̃ hō .

²⁶Or, is it that you know them but you are not able to follow them? ²⁷What would you say?

²⁹Āp bhī jāntē hō ki yah īśhvarīy niyam haĩ , yah nahī̃ haĩ  ; jānkar phir chaltē nahī̃ hō tō is stage kō kyā kahē̃gē  ?

²⁸Since you say that here, your knowing, accepting and following are all the same, why is there still this difference?

³⁰ ( purūṣhārth ) puruṣārthījīvan mē̃ galatī|galtī hōnā māph hai , aisē  ? ³¹Jaisē drama key|kī ḍhāl sahārā dē dētī hai vaisēpuruṣārthīśabda bhī hār khānē mē̃ vā asaphaltā prāpt hōnē mē̃ bahut achchhī ḍhāl hai .

²⁹You tell those who do not have any knowledge that they know that they are souls, but that they do not conduct themselves accordingly whilst knowing this.

³²Alaṅkārō̃ mē̃ yah ḍhāl dikhāī huī hai  ?

³⁰You also know which are the Godly law sand which are not.

³³Aisē kō puruṣārthīkahēṅgē  ? ³⁴Purūṣhārth śhabda kā arth|earth kyā kartē hō  ?

³¹If after knowing them, you don't follow them, what would you call this stage?

³⁵Is rath mē̃ rahtē apnē kō purūṣh arthāt ātmā samajhkar chalō , iskō kahtē hai puruṣhārthī .

³²(Effort.) ³³Is it that you are forgiven your mistakes in your effort­making life?

³⁶Tō aisē purūṣhārth karnē vālā arthāt ātmik sthiti mē̃ rahnē vālā is rath kā purūṣh arthāt mālik kaun hai  ? ³⁷Ātmā nā .

³⁴Just as the shield of saying "Drama!", gives you support, in the same way, the word "effort­maker" is also a very good shield when you are being defeated or are not being successful.

³⁸Tō puruṣhārthī mānā apnē kō rathī samajhnē vālā .

³⁵Is this shield shown as one of your weapons?

³⁹Aisā puruṣārthīkab hār nahī̃ khā saktā .

³⁶Would such souls be called effort­makers?

⁴⁰Tō purūṣhārth śhabda kō is rīti sē use na karō .

³⁷What meaning do you make of the word "effort"?

⁴¹Hā̃ , aisē kahō - - ham purūṣārthahīn hō jātē haĩ tab hār hōtī hai .

³⁸It means that whilst you are in that chariot, you have to conduct yourself considering yourself to be a soul.

⁴²Agar purūṣhārth mē̃ ṭhīk lagā huā hai tō kab hār nahī̃ hō saktī hai .

³⁹This is called an effort­maker (purush arth ­ doing something for the sake of the being).

⁴³Jānnē aur chalnē mē̃ agar antar hai tō aisī stage vālē kōpuruṣārthīnahī̃ kahā jāyēgā . ⁴⁴Puruṣārthīsadaiv mañjil kō sāmnē rakhtē huē chaltē haĩ , vah kab rūktā nahī̃ .

⁴⁰Who is the one who is making this effort, that is, who is the master, who remains stable in the stage of soul consciousness? ⁴¹It is the soul, is it not?

⁴⁵Bīch-bīch mē̃ mārg mē̃ jō scene ātī haĩ unkō dēkhnē lagtē haĩ lēkin rūktē nahī̃ .

⁴²So an effort­maker means one who considers himself to be a soul.

⁴⁶Dēkhtē hō vā dēkhtē huē nahī̃ dēkhtē hō  ?

⁴³Such effort makers can never be defeated.

⁴⁷Jō bhī bāt sāmnē ātī hai unkō dēkhtē hā  ?

⁴⁴So do not use the word effort in that way.

⁴⁸Aisī avasthā mē̃ chalnē vālē kō puruṣhārthī nahī̃ kahā jā saktā .

⁴⁵Yes, you can say that when you stopmaking effort, then you are defeated.

⁴⁹Puruṣārthīkab bhī apnī himmat aur ullās kō chhōṛtē nahī̃ haĩ .

⁴⁶If you are engaged in making effort very well, you cannot be defeated.

⁵⁰Himmat , ullās sadā sāth hai tō vijay sadaiv hai hī . ⁵¹Himmathīn jab bantē haĩ athavā ullās K|kē bajāyē kisī-n-kisī prakār kā ālasya jab ātā hai tab hī hār hōtī hai .

⁴⁷If there is a difference between knowing them and following them, then those with such a stage cannot be called effort­makers. ⁴⁸An effort­maker always continues to move forward whilst keeping his destination in front of him.

⁵²Aur chhōṭī-sī galatī|galtī karnē sē lāphul bannē kē bajāē svayã hī lā-mēkar hōtē huē lā|law kō brake karnē vālē ban jātē haĩ .

⁴⁹He nevercomes to a standstill: he may look at the side­scenes that now and again come in­ between, but he never stops.

⁵³Vah chhōṭī - see|sī|C galatī|galtī kaunsī hai  ?

⁵⁰Do you see or do you not see whilst seeing?

⁵⁴Ēk mātrā key|kī sirph galtī hai . ⁵⁵Ēk mātrā K|kē antar sē lā-mēkar kē bajāē lā|law kō brake karnē vālē ban jātē haĩ .

⁵¹If you stop when you see something in front of you, then those who continue to move along with such a stage cannot be called effort­makers.

⁵⁶Aisē sadā surrender rahē̃ tō saphaltāmūrt , vijayīmūrta ban jāyēṅgē .

⁵²An effort­maker never lets go of his courage and enthusiasm.

⁵⁷Lēkin kabhī-kabhī apnī mat chalā dētē haĩ , isliē hār hōtī hai .

⁵³If you constantly have courage and enthusiasm with you, then you are constantly victorious.

⁵⁸Achchhā , ēk mātrā K|kē antar kā śhabda hai - - śhiv kē bajāē śav kō dēkhtē haĩ . ⁵⁹Śav kō dēkhnē sē śhiv kō bhūl jātē haĩ .

⁵⁴It is only when you do not have any courage or when, instead of enthusiasm, you have one or another type of laziness, that you are defeated.

⁶⁰Śhiv śhabda badalkar viṣh ban jātā hai . ⁶¹Viṣh , vikārō̃ key|kī viṣh . ⁶²Ēk mātrā K|kē antar sē ulaṭā ban jānē sē viṣh bhar jātā hai .

⁵⁵And by making a little mistake, even though you are the law­makers, instead of being lawful, you yourselves become the law­breakers.

⁶³Uskā phir pariṇām bhī aisā hī nikaltā hai .

⁵⁶What is that little mistake?

⁶⁴Ulaṭē hō gayē tō pariṇām bhī zarūr ulaṭā hī nikalēgā .

⁵⁷It is a mistake of just one vowel.

⁶⁵Isliē kab bhī śav kō na dēkhō arthāt is dēh kō na dēkhō . ⁶⁶Inkō dēkhnē sē athavā śharīr K|kē bhān mē̃ rahnē sē lā|law brake hōtā hai .

⁵⁸By the difference of one vowel, from being the law­makers, you become the law­breakers.

⁶⁷Agar is lā|law mē̃ apnē āpkō sadā kāyam rakhō ki śav kō nahī̃ dēkhnā hai  ; śhiv kō dēkhnā hai tō kab bhī kōī bāt mē̃ hār nahī̃ hōgī , māyā war|vār nahī̃ karēgī .

⁵⁹The difference of just one vowel in the words is: instead of "Shiv", you look at "shav" (corpse). ⁶⁰By seeing the corpse, you forget Shiva.

⁶⁸Jab māyā war|vār kartī hai tō hār hōtī hai .

⁶¹The word Shiva changes and it becomes poison (vish).

⁶⁹Agar māyā war|vār hī nahī̃ karēgī tō hār kaisē hōgī  ?

⁶²The poison is of the vices.

⁷⁰Tō apnē āpkō bāp kē ūpar her|har saṅkalp mē̃ balihār banāō tō kab hār nahī̃ hōgī .

⁶³With the differene of it being turned the other way round, it becomes poison (Shiv ­ vish).

⁷¹Saṅkalp mē̃ bhī agar bāp kē ūpar balihār nahī̃ hō , tō saṅkalp karma mē̃ ākar hār khilā dētē haĩ .

⁶⁴The result of that is also likewise. ⁶⁵Once you have been turnedthe other way round, the result will of course also be wrong.

⁷²Isliē agar lā-mēkar apnē kō samajhtē hō tō kabhī bhī is lā|law kō brake nahī̃ karnā .

⁶⁶Therefore, do not ever look at the corpse, that is, do notsee this body.

⁷³Check karō - - yah jō saṅkalp uṭhā vah bāp kē ūpar balihār hōnē yōgya hai  ?

⁶⁷By seeing it, or by staying in the awareness of the body, you are breaking the law.

⁷⁴Kōī bhī śhrēṣhṭh dēvtāē̃ hōtē haĩ , unkō kabhī bhī kōī bhēṇṭ chaṛhātē haĩ tō dēvtāō̃ K|kē yōgya bhēṇṭ chaṛhātē haĩ , aisē-vaisē nahī̃ chaṛhātē .

⁶⁸If you constantlykeep yourselves within the law that you must not look at the corpse, but that you must look at Shiva, then you cannever be defeated in any aspect.

⁷⁵Tō her|har saṅkalp bāp kē ūpar arthāt bāp K|kē karttavya kē ūpar balihār jānā hai .

⁶⁹Maya will not then attack you. ⁷⁰You are defeated when Maya attacks you.

⁷⁶Yah check karō - jaisē ūñch tē ūñch bāp hai vaisē hī saṅkalp bhī ūñch hai jō bhēṇṭ caṛhāvē̃  ?

⁷¹If Mayadoes not even attack you, then how can you be defeated?

⁷⁷Agar vyarth saṅkalp , vikalp haĩ tō bāp kē ūpar bali chaṛhā nahī̃ saktē , bāp svīkār kar nahī̃ saktē .

⁷²So you should make yourself surrender to Baba in yourevery thought.

⁷⁸Ājkal śhaktiyō̃ aur dēviyō̃ kā bhōjan hōtā hai tō usmē̃ bhī śuddhipūrvak bhōg chaṛhātē haĩ .

⁷³If you have not surrendered yourself to Baba in your thoughts, then your thoughts when put intoaction defeat you.

⁷⁹Agar usmē̃ kōī aśhuddhi hōtī hai tō dēvī bhī svīkār nahī̃ kartī hai , phir vah bhaktō̃ kō mahsūstā ātī hai ki dēvī nē hamārī bhēṇṭ svīkār nahī̃ key|kī .

⁷⁴Therefore, if you consider yourselves to be the law­makers, then don't ever break this law. ⁷⁵Check whether the thought you had is worthy to be surrendered to the Father or not.

⁸⁰Tō āp bhī śhrēṣhṭh ātmāyē̃ hō . ⁸¹Śhuddhi pūrvak bhēṇṭ nahī̃ hai tō āp bhī svīkār nahī̃ kartē hō .

⁷⁶If it is a wasteful or sinful thought, then you cannot offer it to Baba. ⁷⁷Baba cannot accept that.

⁸²Ūñch tē ūñchē bāp kē āgē kyā bhēṇṭ chaṛhānī hai vah tō samajh saktē hō .

⁷⁸You can understand what you have to offer to the highest­on­high Father.

⁸³Her|har saṅkalp mē̃ śhrēṣhṭhatā bhartē jāō , her|har saṅkalp bāp aur bāp K|kē karttavya mē̃ bhēṇṭ chaṛhātē jāō . ⁸⁴Phir kab bhī hār nahī̃ khā sakē̃gē .

⁷⁹Let every thought be elevated; continue to offer every thought to Baba and His task, and you will never be defeated.

⁸⁵Abhī phir bhī kōī vyarth athavā aśhuddh saṅkalp chalnē key|kī pratyakṣha rūp mē̃ kōī sajā nahī̃ mil rahī hai , lēkin thōṛā āgē chalē̃gē tō karma key|kī tō bāt hī chhōṛō lēkin aśhuddh vā vyarth saṅkalp jō huā , kiyā uskī pratyakṣha sajā kā bhī anubhav karē̃gē .

⁸⁰At present, you are not given practical punishment for any wasteful or impure thoughts, but as you progress a little, then apart from actions, if you have any impure or wasteful thoughts, you will experien cepunishment for them in a practical way.

⁸⁶Kyōṅki jab vyarth saṅkalp kartē hō tō saṅkalp bhī khazānāhai . ⁸⁷Khazānē kō jō vyarth ganvātā hai uskā kyā hall|hāl hōtā hai  ?

⁸¹You have wasteful thoughts, but thoughts are also a treasure, and what would become of those who waste their treasures?

⁸⁸Vyarth dhan ganvānē vālē key|kī result kyā nikaltī hai  ?

⁸²What is the result of those who waste their wealth unnecessarily?

⁸⁹Divālā nikal jātā hai .

⁸³They become bankrupt.

⁹⁰Aisē hī yah śhrēṣhṭh saṅkalpō̃ kā khazānāvyartha ganvātē-ganvātē bāp dvārā jō varsā prāpt hōnā chāhiē vah prāpti kā anubhav nahī̃ hōtā .

⁸⁴In the same way, by wasting away the treasure of elevated thoughts, you are not able to experience the attainment of the inheritance that you should receive from the Father.

⁹¹Jaisē kōī divālā mārtē haĩ tō kyā gati hō jātī hai  ?

⁸⁵What state does someone who becomes bankrupt reach?

⁹²Aisē sthiti kā anubhav hōgā .

⁸⁶You would experience such a stage.

⁹³Isliē abhī jō samay chal rahā hai vah bahut sāvadhānī sē chalnē kā hai , kyōṅki abhī yātrī chaltē-chaltē ūñch mañjil par pahuñch gayē haĩ .

⁸⁷Therefore, at the present time you have to be very cautious. ⁸⁸At present, the pilgrims have reached a high level point on their destination.

⁹⁴Tō ūñch mañjil par kadam-kadam par attention rakhnē key|kī bahut āvaśhyaktā hōtī hai .

⁸⁹When going to a very high destination there is a great need to maintain attention at every step.

⁹⁵Her|har kadam mē̃ checking karnē key|kī āvaśhyaktā hōtī hai .

⁹⁰You need to check yourself at every step.

⁹⁶Agar ēk kadam mē̃ bhī attention cum|kam rahā tō result kyā hōgī  ?

⁹¹What will be the result if you have less attention on even one step?

⁹⁷Ūñchāī kē bajāē pāṅw khisaktē-khisaktē nīchē ā jāyēṅgē .

⁹²Instead of going up, your foot will slip and you will come down.

⁹⁸Tō vartamān samay itnā attention hai vā albēlāpan hai  ? ⁹⁹Pahlā samay aur thā , vah samay bīt chukā .

⁹³So, at the present time, do you have this much attention, or is there carelessness?

¹⁰⁰Jaisē-jaisē samay bīt chukā tō samay K|kē pramāṇ paristhitiyō̃ kē liē bāp merciful ban kuchh - n-kuch jō salvation dētē āyē haĩ vah samay pramāṇ abhī samāpt hō chukā .

⁹⁴The earlier time was a different phase; that time has now gone by. ⁹⁵Now, you must not be merciful. ⁹⁶If, even now, you are merciful, then you will not be able to be merciful towards other souls.

¹⁰¹Abhī merciful nahī̃ . ¹⁰²Agar ab tak bhī merciful bantē rahē tō ātmāyē̃ apnē upar merciful ban nahī̃ sakē̃gī .

⁹⁷Now Baba is cautioning the children who have attained such a high stage, so that the children can be merciful towards themselves.

¹⁰³Jab bāp itnī ūñch stage key|kī sāvadhānī dētē haĩ tab bachchē bhī apnē ūpar merciful ban sakē̃ .

⁹⁸Do not think that Baba is merciful, and that Baba will be merciful for whatever happens; no.

¹⁰⁴Is kāraṇ abhī yah nahī̃ samajhnā ki bāp merciful hai , isliē jō kuchh bhī hō gayā tō bāp rahm kar dēgā .

⁹⁹Now, you will have to settle a thousand­fold karmic account of one mistake. ¹⁰⁰Therefore, now is not the time to make even the slightest mistake.

¹⁰⁵Nahī̃ , abhī tō ēk bhūl kā hajār guṇā daṇḍ kā hisāb-kitāb chuktū karnā paṛēgā .

¹⁰¹At present, you must be very cautious at every step and become the multimillionaires by earning multimillions at every step.

¹⁰⁶Isliē abhī zarā bhīgafalatakaranē kā samay nahī̃ hai .

¹⁰²Your name is: Those who are the multimillion­times fortunate.

¹⁰⁷Abhī tō bilkul apnē kadam-kadam par sāvadhānī rakhtē huē kadam mē̃ padmō̃ key|kī kamāī kartē padmapati banō . ¹⁰⁸Nām hai nā padmāpadma bhāgyaśhālī .

¹⁰³Therefore, as is your name, so should be your action. ¹⁰⁴Check in every action whether you are earning an income of multimillions and becoming multimillionaires.

¹⁰⁹Tō jaisā nām hai aisā hī karma hōnā chāhiē . ¹¹⁰Her|har kadam mē̃ dēkhō - padmō̃ key|kī kamāī kartē padmapati banē haĩ  ?

¹⁰⁵If you have not become multimillionaires, then how can you be called multimillion­times fortunate?

¹¹¹Agar padmapati nahī̃ banē tō padmāpadma bhāgyaśhālī kaisē kahalāyēṅgē  ?

¹⁰⁶Not even onestep should be without earning an income of multimillions.

¹¹²Ēk kadam bhī padam key|kī kamāī bigar na jāē .

¹⁰⁷Do you have such checking?

¹¹³Aisī checking kartē hō vā kaī kadam vyarth jānē bād hōśh ātā hai  ?

¹⁰⁸Or, do you becomeconscious of this after you have wasted many steps?

¹¹⁴Isliē phir bhī pahlē sē hī sāvdhān kartē haĩ .

¹⁰⁹Therefore, you are being cautioned in advance.

¹¹⁵Ant kā svarūp śaktipan kā hai .

¹¹⁰The final stage is that of being a Shakti.

¹¹⁶Śhakti rūp merciful kā nahī̃ hōtā hai .

¹¹¹The form of a Shakti is not that of mercy.

¹¹⁷Śhakti kā rūp sadaiv sãhārī rūp dikhātē haĩ .

¹¹²A Shakti is always shownas a destroyer.

¹¹⁸Tō sanhār kā samay ab samīp ā rahā hai .

¹¹³The time of destroying is now coming close.

¹¹⁹Sanhār K|kē samay merciful nahī̃ bannā hōtā hai .

¹¹⁴You must not be merciful at the time ofdestroying something.

¹²⁰Sanhār K|kē samay sãhārī rūp dhāraṇ kiyā jātā hai . ¹²¹Isliē abhī merciful kā part bhī samāpt huā .

¹¹⁵At the time of destroying something, you have to adopt the form of a destroyer.Therefore, the part of being merciful has also now finished.

¹²²Bāp K|kē sambandh sē bachchō̃ kā albēlāpan vā nāj sabhī dēkhtē huē āgē baṛhāyā , lēkin ab kisī bhī prakār sē pāvan banākar sāth lē jānē kā part hai sadgurū K|kē rūp mē̃ .

¹¹⁶In the relationship of the Father, Baba, whilstaccepting your carelessness and the mischief of childhood made you move forward. ¹¹⁷However, it is now thepart of the form of the Satguru to purify you in every way and to take you back home with Himself.

¹²³Jaisē bāp bachchō̃ K|kē nāj vā albēlāpan dēkh phir bhī pyār sē samjhātē chalātē rahtē haĩ . ¹²⁴Vah rūp sadgurū kā nahī̃ hōtā .

¹¹⁸TheFather accepts the children's carelessness and mischief and still continues to explain to them with love andcontinues to move along with all of that.

¹²⁵Satgurū kā rūp jaisē sadgurū hai-vaisē sat saṅkalp , sat bōl , sat karma banānē vālā hai . ¹²⁶Phir chāhē nôlējadvārā vā purūṣhārth dvārā banāvē , chāhē phir sajā dvārā banāvē .

¹¹⁹That is not the form of the Satguru; the form of the Satguru is onethat makes your thoughts, words and actions truthful, whether He makes you that through knowledge, throughyour effort, or whether through punishment.

¹²⁷Sadgurū nāj aur albēlāpan dēkhnē vālā nahī̃ hai .

¹²⁰The Satguru is not one who will accept mischief andcarelessness.

¹²⁸Isliē ab samay aur bāp K|kē rūp kō jānō .

¹²¹Therefore, now understand the time and the form of the Father.

¹²⁹Aisē na hō - - bāp K|kē is antim svarūp kō na jāntē huē apnē bachpan K|kē albēlēpan mē̃ ākar apnē āpkō dhōkhā dē baiṭhō .

¹²²It should not be that you do notrecognise this final form of the Father and you deceive yourself by still being in your stage of carelesschildhood.

¹³⁰Isliē bahut sāvdhān rahnā hai .

¹²³You have to remain very cautious.

¹³¹Śhaktiyō̃ kō abhī apnā sãhārī rūp dhāraṇ karnā chāhiē . ¹³²Jaisē dikhāyā huā hai - kōī bhī āsurī saṅskār śhaktiyō̃ kā sāmnā nahī̃ kar saktā , āsurī saṅskār vālē śhaktiyō̃ K|kē sāmnē āṅkh uṭhākar dēkh nahī̃ saktē . ¹³³Tō aisē sãhārī rūp bankar svayã mē̃ bhī āsurī saṅskārō̃ kā sanhār karō aur dūsrō̃ K|kē bhī āsurī saṅskār K|kē sanhār karnē vālē sãhārīmūrta banō .

¹²⁴The Shaktis should also adopt their form of being destroyers.Just as it has been shown that anyone with devilish sanskars cannot confront the Shaktis, and that those with devilish sanskars cannot even raise their eyes in front of theShaktis, so become the form of the destroyers and destroy the impure sanskars within your own self. ¹²⁵Alsobecome the image that destroys the evil sanskars of others.

¹³⁴Aisī himmat hai  ?

¹²⁶Do you have such courage?

¹³⁵Mātā rūp mē̃ bhalē rahm ā jātā , śhakti rūp mē̃ rahm nahī̃ ātā .

¹²⁷In the form of amother, you can have mercy, but there is no mercy in the form of a Shakti.

¹³⁶Mātā bankar pālnā tō bahut key|kī aur mātā kē āgē bachchē lāḍakōḍ kartē bhī haĩ .

¹²⁸You have been the mother giving agreat deal of sustenance, and children become mischievous in front of the mother.

¹³⁷Śhaktiyō̃ kē āgē kiskī himmat nahī̃ jō albēlāpan dikhā sakē .

¹²⁹However, no one has anycourage to be careless in front of the Shaktis.

¹³⁸Apnē prati bhī ab sãhārī banō .

¹³⁰Now become a destroyer even for your self.

¹³⁹Aisī stage banāō jō āsurī saṅskār saṅkalp mē̃ bhī ṭhahar na sakē̃ .

¹³¹Create such a stagethat evil sanskars cannot remain even in your thoughts.

¹⁴⁰Iskō kahtē haĩ - ēk hī najar sē asur sãhāranī .

¹³²This is known as being a destroyer of evil with justone glance.

¹⁴¹Saṅkalpō̃ kō parivartan karnē mē̃ kitnā samay lagtā hai  ?

¹³³How long does it take to transform your thoughts?

¹⁴²Second .

¹³⁴One second.

¹⁴³Aur najar sē dēkhnē mē̃ kitnā samay lagtā hai  ?

¹³⁵And how long does it take to glance atsomeone through your vision?

¹⁴⁴Ēk second .

¹³⁶One second.

¹⁴⁵Tō najar sē asur sanhār karnē vālē arthāt ēk second mē̃ āsurī saṅskārō̃ kō bhasma karnē vālē , aisē banē hō  ?

¹³⁷So, have you become those who destroy evil with one glance,that is, those who destroy evil sanskars in one second?

¹⁴⁶Ki āsurī saṅskārō̃ K|kē vaśhībhūt hō jātē hō  ? ¹⁴⁷Āsurī saṅskārō̃ K|kē vaśhībhūt hōnē vālē kō kis sampradāy mē̃ ginā jāyēgā  ?

¹³⁸Or, do you come under the influence of evil sanskars?In which community would you count those who come under the influence of evil sanskars?

¹⁴⁸Āp kaun hō  ? ¹⁴⁹ ( īśhvarīy sampradāy ) tō īśhvarīy sampradāy vālō̃ kē pās āsurī saṅskār bhī nahī̃ ānē chāhiē .

¹³⁹Who are you?(The Godly community.) ¹⁴⁰So evil sanskars should not come to those who belong to the Godly community.

¹⁵⁰Abhī āsurī saṅskār ātē haĩ vā bhasma hō gayē haĩ  ?

¹⁴¹Atpresent, do the evil sanskars come or are they burnt?

¹⁵¹ ( ātē haĩ ) tō phir kyā ban jātē hō  ?

¹⁴²(They still come.) ¹⁴³So what do you then become?

¹⁵²Apnā rūp badal bahurūpī ban jātē hō kyā  ?

¹⁴⁴Yourform has become manifold, hasn't it?

¹⁵³Abhī-abhī īśhvarīy sampradāy , abhī - abhī āsurī saṅskārō̃ K|kē vaśh hō gayē tō kyā ban gayē  ?

¹⁴⁵One moment you belong to the Godly community and the next minuteyou come under the influence of evil sanskars, and so what do you become?

¹⁵⁴Bahurūpī hō gayē nā .

¹⁴⁶You become one with a manifoldform, do you not?

¹⁵⁵Agar abhī-abhī apnē sē āsurī saṅskārō̃ kō bhasma karnē key|kī himmat rakhkar sãhārī rūp banē tō mubārak hai .

¹⁴⁷If, at this moment, you maintain courage to destroy your own evil sanskars and adopt theform of being a destroyer of evil, then congratulations!

¹⁵⁶Abhī yah bhī dhyān rakhnā , sūkṣhma sajāō̃ K|kē sāth-sāth sthūl sajāyē̃ bhī hōtī haĩ .

¹⁴⁸Now, pay attention, because, together with subtlepunishment, there is also gross punishment.

¹⁵⁷Aisē nahī̃ samajhnā - sūkṣhma sajā tō apnē andar bhōg kar khatm karē̃gē .

¹⁴⁹Do not think that you will suffer the subtle punishment and settleit internally.

¹⁵⁸Nahī̃ .

¹⁵⁰No.

¹⁵⁹Sūkṣhma sajāē̃ sūkṣhma mē̃ miltī rahtī haĩ aur din pratidin jyādā miltī jāyēṅgī lēkin īśhvarīy maryādāō̃ K|kē pramāṇ kōī bhī agar amaryādā kā karttavya kartē haĩ , maryādā kā ullaṅghan kartē haĩ tō aisī amaryādā sē chalnē vālē kō sthūl sazāē̃ bhī bhōgnī paṛē .

¹⁵¹Subtle punishment will be given in a subtle way and, day by day, there will be greaterpunishment. ¹⁵²However, according to the Godly codes of conduct, if someone does something that is not withinthe code of conduct, if someone disobeys the code of conduct, then such a soul also has to suffer physicalpunishment.

¹⁶⁰Phir tab kyā hōgā  ?

¹⁵³What will happen then?

¹⁶¹Apnē daivī parivār K|kē snēh , sambandh aur jō vartamān samay key|kī sampatti kā khazānā hai unsē vañchit hōnā paṛē .

¹⁵⁴You are deprived of the love and relationships of the divine family aswell as the treasure of wealth of the present time.

¹⁶²Isliē ab bahut sōch - samajhkar kadam uṭhānā hai .

¹⁵⁵Therefore, now, take your steps with a great deal of carefulthought and consideration.

¹⁶³Aisē lodge ( niyam ) śhaktiyō̃ dvārā sthāpan hō rahē haĩ .

¹⁵⁶Such disciplines are being established by the Shaktis.

¹⁶⁴Pahlē sē hī sāvdhān karnā chāhiē nā .

¹⁵⁷You have to be warned inadvance, do you not?

¹⁶⁵Phir aisē na kahnā ki aisē tō hamnē samjhā nahī̃ thā , yah tō naī bāt hō gaī .

¹⁵⁸Then, do not say that you did not think it would be like this, and that this is somethingnew.

¹⁶⁶Tō pahlē sē hī sunā rahē haĩ .

¹⁵⁹Therefore, you are being told in advance.

¹⁶⁷Sūkṣhma lāz kē sāth sthūl lāj vā niyam bhī haĩ .

¹⁶⁰Together with gross disciplines, there are also the subtledisciplines.

¹⁶⁸Jaisē-jaisēgalatī , usī pramāṇ aisī galatī|galtī karnē vālē kō sajā .

¹⁶¹As is the mistake, so is the punishment for those who make such mistakes.

¹⁶⁹Isliē lā-mēkar hō tō lā|law kō brake nahī̃ karnā .

¹⁶²Therefore, since youare the law­makers, do not break the law.

¹⁷⁰Agar lā-mēkar bhī lā|law kō brake karē̃gē tō phir lā-phul rājya karnē K|kē adhikārī kaisē banē̃gē  ?

¹⁶³If the law­makers break the laws, how will you claim the right to alawful kingdom?

¹⁷¹Jō svayã kō hī lā|law K|kē pramāṇ nahī̃ chalā saktā vah lāphul rājya kaisē chalā sakēgā  ? ¹⁷²Isliē ab apnē kō lā-mēkar samajhkar her|har kadam lā-phul uṭhāō arthāt śhrīmat pramāṇ uṭhāō .

¹⁶⁴If you cannot conduct yourself according to the law, how can you rule a lawful kingdom?Therefore, now consider yourself to be a law­maker and be lawful at every step, that is, take every stepaccording to shrimat.

¹⁷³Man-mat mix nahī̃ karnā .

¹⁶⁵Do not mix the dictates of your own mind.

¹⁷⁴Māyā śhrīmat kō badalkar man kō mix kar uskō hī śhrīmat samjhānē key|kī buddhi dētī hai .

¹⁶⁶Maya changes shrimat into manmat andgives you the intellect to consider that to be shrimat.

¹⁷⁵Māyā K|kē vaśh manmat kō bhī śhrīmat samajhnē lag paṛtē haĩ , isliē parakhnē key|kī śhakti sadaiv kām mē̃ lagāō .

¹⁶⁷Then, under the influence of Maya, you start consideringshrimat to be manmat. ¹⁶⁸Therefore, you must constantly use the power of discrimination.

¹⁷⁶Kahā̃ parakhnē mē̃ bhī antar hōnē sē apnē āpkō nuksān kar dētē .

¹⁶⁹Sometimes, there is adifference in being able to discriminate, and so you bring a loss to yourself.

¹⁷⁷Isliē kahā̃ bhī agar svayã nahī̃ parakh saktē hō tō jō śhrēṣhṭh ātmāyē̃ nimitt haĩ unhō̃ sē sahyōg lō|low .

¹⁷⁰Therefore, if you are not able todiscriminate in any situation, take co­operation from the elevated souls who are the instruments.

¹⁷⁸Verify karāō ki yah śhrīmat hai vā manmat hai .

¹⁷¹Verify withthem whether something is shrimat or manmat.

¹⁷⁹Phir practical mē̃ lāō .

¹⁷²Then put it into a practical form.

¹⁸⁰Achchhā . ¹⁸¹Aisē lāphul aur loveful jō dōnō̃ hī sāth-sāth rakh chalnē vālē haĩ , aisī ātmāō̃ kō namastē .

¹⁷³Achcha.To those who move along whilst being both loveful and lawful, to such souls, namaste. ¹⁷⁴* * * O M S H A N T I * * *