गुरुवार 8 जून 1972 की अव्यक्त मुरली

⁰> ¹08-06-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > Avyakt BapDada 8th June 1972

²Sampūrṇ stage key|kī parakh ³Apnē kō vighna-vināśhak samajhtē hō  ?

¹Do you consider yourselves to be destroyers of obstacles?

⁴Kōī bhī prakār kā vighna sāmnē āvē tō sāmnā karnē key|kī śhakti apnē mē̃ anubhav kartē hō  ?

²When any type of obstacle comes in front of you, do you experience within yourself the power to face that obstacle?

⁵Arthāt apnē purūṣhārth sē apnē āpkō bāpdādā K|kē vā apnī sampūrṇ sthiti K|kē samīp jātē anubhav kartē hō vā vahā̃ kā vahā̃ hī rūkanē vālē apnē kō anubhav kartē hō  ?

³That is, through your own effort, do you experience yourself to be close to BapDada and your complete stage? ⁴Or, do you experience yourself to be standing in the same place?

⁶Jaisē rāhī kab rūktā nahī̃ hai , aisē hī apnē kō rāt K|kē rāhī samajh chaltē rahtē hō  ? ⁷Sampūrṇ sthiti kā mukhya guṇ practical karma mē̃ vā sthiti mē̃ kyyā dikhāī dētā hai vā sampūrṇ sthiti kā viśhēṣh guṇ kaunsā hōtā hai , jis guṇ sē yah parakh sakō ki apnī sampūrṇ sthiti K|kē samīp haĩ vā dūr haĩ  ?

⁵Just as a traveller never stops anywhere, in the same way, do you consider yourself to be a traveller of the night, and continue to move along? ⁶What main virtue of the perfect stage is visible in your practical action? ⁷Or, what is the special virtue of the perfect stage - through which you can recognise whether you are close to your perfect stage or far away?

⁸Abhī ēk second kē liē apnī sampūrṇ sthiti mē̃ sthit hōtē huē phir batāō kaunsā viśhēṣh guṇ sampūrṇ stage kō vā sthiti kō pratyakṣha kartā hai  ?

⁸Now, stabilise yourself in your perfect stage for a second, and tell Baba what special virtue reveals the perfect stage.

⁹Sampūrṇ stage vā sampūrṇ sthiti jab ātmā key|kī ban jātī hai tō iskā practical karma mē̃ kyā gāyan hai  ?

⁹When a soul has created the stage of perfection, then what is the praise of his practical action? ¹⁰That of equanimity.

¹⁰Samāntā kā . ¹¹Nindā stuti , jay-parājay , sukh-duḥkh sabhī mē̃ samāntā rahē , iskō kahā jātā hai sampūrṇtā key|kī stage .

¹¹When there is equanimity - in praise and defamation, victory and defeat, happiness and sorrow - it is called “the stage of equanimity”, or “the stage of perfection”.

¹²Duḥkh mē̃ bhī sūrat vā mastak par duḥkh key|kī lahar kē bajāē sukh vā harṣh key|kī lahar dikhāī dē .

¹²Even at times of sorrow, instead of waves of sorrow being visible on your face and forehead, waves of happiness and joy should be visible.

¹³Nindā suntē huē bhī aisē hī anubhav hō ki yah nindā nahī̃ , sampūrṇ sthiti kō paripakva karnē K|kē liyē yah mahimā yōgya śhabda haĩ , aisī samāntā rahē .

¹³While hearing defamation, it should not be experienced as defamation, but as praiseful words to make your stage of perfection stronger. ¹⁴There should be such equanimity.

¹⁴Iskō hī bāpdādā K|kē samīpatā key|kī sthiti kah saktē haĩ .

¹⁵This is called “the stage of closeness to BapDada”.

¹⁵Zarā bhī antar nā āvē - - nā dr̥iṣhṭi mē̃ , nā vr̥iti mē̃ .

¹⁶There should not be the slightest difference in your vision, or in your attitude.

¹⁶Yah duśhman hai vā gālī dēnē vālā hai , yah mahimā karnē vālā hai - - yah vr̥iti na rahē .

¹⁷There should not be the attitude that someone is an enemy, or that someone is one who insults you, or that another is one who praises you.

¹⁷Śubhācintak ātmā key|kī vr̥iti vā kalyāṇkārī dr̥iṣhṭi rahē .

¹⁸Let there be the attitude of a well- wisher, and the vision of a benefactor.

¹⁸Dōnō̃ prati ēk samān , iskō kahā jātā hai - - samāntā .

¹⁹To be the same to both types is known as having equanimity.

¹⁹Samāntā arthāt balance ṭhīk nā hōnē K|kē kāraṇ apnē ūpar bāp dvārā bliss nahī̃ lē pātē hō .

²⁰When there isn’t equanimity - that is, balance - you are unable to experience bliss from the Father for yourself.

²⁰Bāp blissful hai nā .

²¹Baba is the blissful One.

²¹Agar apnē ūpar bliss karnī hai vā bāp key|kī bliss lēnī hai tō iskē liē ēk hī sādhan hai - - sadaiv dōnō̃ bātō̃ kā balance ṭhīk rahē . ²²Jaisē snēh aur śhakti - dōnō̃ kā balance ṭhīk rahē tō apnē āpkō bliss vā bāp key|kī bliss miltī rahēgī .

²²If you wish to experience bliss, or to take bliss from the Father, then there is only one method for this: let there constantly be an accuratebalance of both love and power.When there is an accurate balance of both aspects, you will automatically continue to receive bliss.

²³Balance ṭhīk rakhnē nahī̃ ātā hai .

²³Do you not know how to maintain an accurate balance?

²⁴Jaisē vah naṭ hōtē haĩ nā .

²⁴What is the speciality of tightrope walkers?

²⁵Unkī viśhēṣhtā kyā hōtī hai  ?

²⁵That of keeping their balance.

²⁶Balance key|kī . ²⁷Bāt sādhāraṇ hōtī hai lēkin kamāl balance key|kī hōtī hai . ²⁸Khēl dēkhā hai nā naṭ kā .

²⁶It may be an ordinary thing, but the wonder is of keeping one’s balance. ²⁷You have seen the act of tightrope walking, have you not?

²⁹Yahā̃ bhī kamāl balance ṭhīk rakhnē kī hai .

²⁸Here, too the wonder is of maintaining an accurate balance.

³⁰Balance ṭhīk nahī̃ rakhtē hō .

²⁹However, you do not keep an accurate balance.

³¹Mahimā suntē hō tō aur hī naśhā chaṛh jātā hai , glāni sē ghr̥iṇā ā jātī .

³⁰When you hear praise, you become even more intoxicated; and when you hear defamation, you have dislike.

³²Vāstav mē̃ nā mahimā kā naśhā , nā glāni sē ghr̥iṇā ānī chāhiē .

³¹In fact, there should neither be intoxication through being praised, nor dislike through being defamed.

³³Dōnō̃ mē̃ balance ṭhīk rahē  ; tō phir svayã hī sākṣhī hō apnē āpkō dēkhō tō kamāl anubhav hōgī .

³²If the two are well balanced, then - when you look at yourself as a detached observer - you will experience wonders.

³⁴Apnē āpsē santuṣhṭatā kā anubhav hōgā , aur bhī āpkē is karma sē santuṣhṭ hōṅgē .

³³You will experience contentment in yourself. ³⁴And others will also be content with your actions.

³⁵Tō isī purūṣhārth key|kī kamī hōnē K|kē kāraṇ balance key|kī kamī kāraṇ blissful life jō hōnī chāhiē vah nahī̃ hai .

³⁵However, because you are lacking in this effort - because of a lack of balance - you do not have the blissful life you should have.

³⁶Tō ab kyā karnā paṛē  ?

³⁶So, what should you do now?

³⁷Balance ṭhīk rakhō .

³⁷Keep an accurate balance.

³⁸Kaī aisī dō-dō bātē̃ hōtī haĩ - - nyārā aur pyārā , mahimā aur glāni .

³⁸There are many such pairs of things: to be loving and detached, praise and defamation.

³⁹Tumhārā pravr̥iti mārg hai nā .

³⁹This is your family path.

⁴⁰Ātmā aur śharīr bhī dō haĩ .

⁴⁰The soul and the body are also two.

⁴¹Bāp aur dādā bhī dō haĩ .

⁴¹Bap and Dada are also two.

⁴²Dōnō̃ K|kē karttavya sēviśv-parivartan hōtā hai .

⁴²World transformation takes place through the activities of both.

⁴³Tō pravr̥ti-mārga anādi , avināśhī hai .

⁴³So, the family path is eternal and imperishable.

⁴⁴Laukik pravr̥iti mē̃ bhī agar ēk ṭhīk chaltā hai , dūsrā ḍhīlā hōtā hai , balance ṭhīk nahī̃ hōtā hai tō khiṭkhiṭ hōtī hai , samay west|waste jātā hai .

⁴⁴In a lokik household too, if one is moving along well, and the other is slack - that is, if there is not an accurate balance - then there is then conflict and time is wasted.

⁴⁵Jō śhrēṣhṭh prāpti hōnī chāhiē vah nahī̃ kar pātē haĩ .

⁴⁵Then you are not able to attain the elevated attainment that you should.

⁴⁶Ēk pāṅw sē chalnē vālē kō kyā kahā jātā hai  ?

⁴⁶What would you call those who walk with only one foot?

⁴⁷Laṅgṛā .

⁴⁷Crippled.

⁴⁸Vah high jump dē sakēgā vā tēj dauṛ lagā sakēgā  ?

⁴⁸Would such a person be able to take a high jump? ⁴⁹Or run fast?

⁴⁹Tō ismē̃ bhī agar samāntā nahī̃ hai tō aisēpuruṣārthīkō kyā kahā jāvēgā  ?

⁵⁰So, in this too, if there isn’t equanimity, what would you call such effort-makers?

⁵⁰Agar purūṣhārth mē̃ ēk chīz key|kī prāpti adhik hōtī hai aur dūsrē key|kī kamī mahsūs kartē haĩ tō samajhnā chāhiē ki high jump nahī̃ dē sakē̃gē , dauṛ nahī̃ sakē̃gē .

⁵¹If, in your efforts, you have greater attainment through one thing, and experience a weakness in something else, then you should understand that you will not be able to take a high jump.

⁵¹Tō jab high jump nahī̃ dē sakē̃gē , dauṛ nahī̃ sakē̃gē tō sampūrṇtā K|kē samīp kaisē āyēṅgē  ?

⁵²You will not be able to run. ⁵³So, when you are not able to take a high jump or run, then how will you come close to perfection?

⁵²Yah kamī ā jātī hai jō svayã bhī varṇan kartē hō .

⁵⁴You develop this weakness, which you yourself also speak about.

⁵³Snēh K|kē samay śhakti merge hō jātī hai , śhakti K|kē samay snēh merge hō jātā hai .

⁵⁵At the time of giving love, power is merged. ⁵⁶And at the time of needing power, love becomes merged.

⁵⁴Tō balance ṭhīk nahī̃ rahā nā .

⁵⁷So that is not an accurate balance then, is it?

⁵⁵Dōnō̃ kā balance ṭhīk rahē , iskō kahā jātā hai kamāl .

⁵⁸When there is an accurate balance of the two, then this is called a wonder.

⁵⁶Ēk samay ēk jōr hai  ; dūsrē samay par dūsrā jōr hai tō bhī dūsrī bāt .

⁵⁹The one is more powerful at one time and the other is more powerful at another, then that too is a different matter.

⁵⁷Lēkin ēk hī samay par dōnō̃ balance ṭhīk rahē̃ , iskō kahā jātā hai sampūrṇ .

⁶⁰However, when there is an accurate balance of both at the same time, then this is known as perfection.

⁵⁸Ēk merge hō dūsrā emerge hōtā hai tō prabhāv ēk kā paṛtā hai .

⁶¹If one is merged, and the other has emerged, then only one creates an influence.

⁵⁹Śhaktiyō̃ K|kē chitrō̃ mē̃ sadaiv dō guṇō̃ key|kī samāntā dikhātē haĩ - - snēhī bhī aur śakti-rūp bhī .

⁶²The Shaktis are always portrayed with equanimity in two virtues: being both loving, and embodiments of power.

⁶⁰Nainō̃ mē̃ sadaiv snēh aur karma mē̃ śhakti - rūp .

⁶³In their eyes there is constant love, and in their actions they are embodiments of power.

⁶¹Tō śhaktiyō̃ kō chitrakār bhī jāntē haĩ ki yah śiv-śaktiyā̃ dōnō̃ guṇō̃ key|kī samāntā rakhnē vālī haĩ .

⁶⁴So, those artists also know that they were the Shiv Shaktis who kept a balance by having equanimity of both virtues.

⁶²Isliē vah lōg bhī chitra mē̃ isī bhāv kō prakaṭ kartē haĩ .

⁶⁵This is why they portray such feelings in their images.

⁶³Jab practical mē̃ kiyā hai tabhī tō chitra banā hai .

⁶⁶Those images have only been created because you have been that in the practical form.

⁶⁴Tō aisī kamī kō abhī sampann banāō , tab jō prabhāv nikalnā chāhiē vah nikal sakēgā .

⁶⁷So, now remove this weakness, because only then will the influence that should be created take place.

⁶⁵Abhī is bāt kā prabhāv jāstī , dūsrō̃ kā cum|kam hōnē kāraṇ thōṛā prabhāv hōtā hai .

⁶⁸Now, because one aspect creates a greater influence than the other, there is little impact.

⁶⁶Ēk bāt kā varṇan kar dētē haĩ , sabhī kā nahī̃ kar saktē .

⁶⁹They speak of one thing, but they cannot speak of all virtues, of everything.

⁶⁷Bannā tō sarv guṇ sampann hai nā .

⁷⁰However, you have to become full of all virtues, do you not?

⁶⁸Tō aisē sampūrṇtā kō samīp lāō .

⁷¹So, bring perfection close in this way.

⁶⁹Jaisē dharm aur karma , dōnō̃ kā sahyōg batātē hō .

⁷²Similarly, you show the co-operation between dharma and karma.

⁷⁰Lōg dōnō̃ kō alag kartē hai , āp dōnō̃ kā sahyōg batātē hō .

⁷³People separate the two, whereas you show the co-operation between the two.

⁷¹Tō karma kartē huē . ⁷²Dharm arthāt dhārṇā bhī sampūrṇ hō tō dharm aur karma dōnō̃ kā balance ṭhīk hōnē sē prabhāv baṛhēgā .

⁷⁴So, while performing action, let there be religion(dharma)- that is, complete imbibing (dharna) - and then, because the balance of dharma and karma is accurate, the impact will be greater.

⁷³Karma karnē samay karma mē̃ tō lag jātē aur dhārṇā pūrī nahī̃ hōtī  ; tō iskō kyā kahā jāyēgā  ?

⁷⁵While performing actions, you become engrossed in your actions, but if you do not have complete dharna, then what would you call that.

⁷⁴Lōgō̃ kō kahtē hō - dharm aur karma kō alag karnē K|kē kāraṇ āj key|kī jīvan vā paristhitiyā̃ aisī hō gaī haĩ .

⁷⁶You tell people that the life and situations of today have become like they are because dharma and karma have been separated.

⁷⁵Tō apnē āp sē pūchhō ki dharm aur karma arthāt dhārṇāyē̃ aur karma , dōnō̃ key|kī samāntā rahtī hai vā karma kartē phir bhūl jātē hō  ? ⁷⁶Jab karma samāpt hōtā tab dhārṇā smr̥iti mē̃ ātī hai .

⁷⁷So, ask yourself: is there equanimity in dharma and karma - that is, in your dharna and in your actions? ⁷⁸Or, do you forget while performing actions, and then - when your karma finishes - you become aware of the dharna.

⁷⁷Jab bahut karma mē̃ busy rahtē hō , us samay itnī dhārṇā bhī rahtī hai vā jab kārya halkā hōtā hai tab dhārṇā bhārī hōtī hai  ?

⁷⁹At the time when you remain very busy in karma, do you also have dharna? ⁸⁰Or is your dharna only powerful when the karma is light?

⁷⁸Jab dhārṇā bhārī hai tō karma halkā hō jātā hai  ?

⁸¹When there is dharna to a greater extent, does the karma become slack?

⁷⁹Tarājū kā dōnō̃ taraph ēk samān chaltā rahē tab tarājū kā mūlya hōtā hai .

⁸²Only when both the pans of a balance work accurately does the balance have any value.

⁸⁰Nahī̃ tō tarājū kā mūlya hī nahī̃ .

⁸³Otherwise, the balance has no value.

⁸¹Tarājū hai buddhi .

⁸⁴The balance is the intellect.

⁸²Buddhi mē̃ dōnō̃ bātō̃ kā balance ṭhīk hai tō unkō śhrēṣhṭh buddhivān vā divya buddhivān , tēj buddhivān kahē̃gē .

⁸⁵If someone has an accurate balance of the two aspects in the intellect, then that one would be called “one with an elevated intellect”, a “divine intellect”, and “a sharp intellect”.

⁸³Nahī̃ tō sādhāraṇ buddhi .

⁸⁶Otherwise, it is an ordinary intellect.

⁸⁴Karma bhī sādhāraṇ , dhārṇāyē̃ bhī sādhāraṇ hōtī haĩ .

⁸⁷Then your karma and dharna are both ordinary.

⁸⁵Tō sādhāraṇtā mē̃ samāntā nahī̃ lānī hai lēkin śhrēṣhṭhatā mē̃ samāntā hō .

⁸⁸So, you do not have to bring about equanimity in being ordinary, but let there beequanimity in being elevated .

⁸⁶Jaisē karma śhrēṣhṭh vaisī dhārṇā bhī śhrēṣhṭh .

⁸⁹Just as your karma is elevated, in the same way, your dharna also has to be elevated.

⁸⁷Karma dhārṇā arthāt dharm kō merge nā kar dē , dhārṇā karma kō merge na karē tō dharm aur karma - dōnō̃ hī śhrēṣhṭhatā mē̃ samān rahē̃ - iskō kahā jātā hai dharmātmā .

⁹⁰Karma should not merge dharna - that is, dharma - and dharna should not merge the karma. ⁹¹So dharma and karma should both be equal in being elevated: such a soul is called “a righteous soul”(dharamatma) .

⁸⁸Dharmātmā kahō vā mahān ātmā vā karmayōgī kahō , bāt ēk hī hai .

⁹²Whether you call someone “a righteous soul”, “a great soul”(mahan-atma) , or “a karma yogi”, it is one and the same thing.

⁸⁹Aisē dharmātmā banē hō  ?

⁹³Have you become such a righteous soul?

⁹⁰Aisē karmayōgī banē hō  ?

⁹⁴Have you become such a karma yogi?

⁹¹Aisē blissful banē hō  ?

⁹⁵Have you become blissful in this way?

⁹²Ēkāntvāsī bhī aur sāth-sāth ramaṇīktā bhī itnī hī hō .

⁹⁶You should be one who stays in solitude, but you should also have an entertaining nature to the same extent.

⁹³Kahā̃ ēkāntvāsī aur kahā̃ ramaṇīktā  !

⁹⁷Sometimes you should be in solitude, and sometimes you should be entertaining.

⁹⁴Śhabdō̃ mē̃ tō bahut antar hai , lēkin sampūrṇtā mē̃ dōnō̃ key|kī samāntā rahē .

⁹⁸There is a lot of difference in these words, but in the stage of perfection, there should be equanimity of the two.

⁹⁵Jitnā hī ēkāntvāsī utnā hī phir sāth-sāth ramaṇīktā bhī hōgī .

⁹⁹You should be entertaining to the extent that you remain in solitude.

⁹⁶Ēkānt mē̃ ramaṇīktā gāyab nahī̃ hōnī chāhiē .

¹⁰⁰Your entertaining nature should not disappear while in solitude.

⁹⁷Dōnō̃ samān aur sāth - sāth rahē̃ .

¹⁰¹Both should exist at the same time to the same extent.

⁹⁸Āp jab ramaṇīktā mē̃ ātē hō tō kahtē hō antarmukhtā sē nīchē ā gayē aur antarmukhtā mē̃ ātē hō tō kahtē hō āj ramaṇīktā kaisē hō saktī hai  ?

¹⁰²When you become entertaining, you say that you have come down from being introverted. ¹⁰³And when you become introverted, you ask how it is possible to be entertaining.

⁹⁹Lēkin dōnō̃ sāth-sāth hō̃ .

¹⁰⁴However, both should exist simultaneously.

¹⁰⁰Abhī-abhī ēkāntvāsī , abhī-abhī ramaṇīk . ¹⁰¹Jitnī gambhīrtā utnā hī milansār bhī hō̃ . ¹⁰²Aisē bhī nahī̃ - sirph gambhīramūrta hō̃ .

¹⁰⁵You should be in solitude one moment, and be entertaining in the next moment. ¹⁰⁶You should be harmonious, to the same extent that you are mature and serious.

¹⁰³Milansār arthāt sarv K|kē saṅskār aur svabhāv sē milnē vālā .

¹⁰⁷It should not be that you just remain an image of maturity and seriousness.

¹⁰⁴Gambhīrtā kā arth|earth yah nahī̃ ki milnē sē dūr rahē̃ .

¹⁰⁸To be harmonious means to be in harmony with the sanskars and nature of everyone.

¹⁰⁵Kōī bhī bāt ati mē̃ achchhī nahī̃ hōtī hai .

¹⁰⁹Maturity does not mean that you remain distant and don’t meet everyone.

¹⁰⁶Kōī bāt ati mē̃ jātī hai tō uskō tūphān kahā jātā hai .

¹¹⁰Anything in its extreme is not good. ¹¹¹When something goes into its extreme it is called a storm.

¹⁰⁷Ēk guṇ tūphān misal hō , dūsrā merge hō tō achchhā lagēgā  ?

¹¹²If one virtue is like a storm, and another virtue is merged, then would that seem right?

¹⁰⁸Nahī̃ .

¹¹³No.

¹⁰⁹Tō aisē apnē mē̃ powerful dhārṇā karnī hai . ¹¹⁰Jaisē chāhō vahā̃ apnē kō ṭikā sakō .

¹¹⁴So, have such powerful dharna within yourself that you are able to stabilise yourself wherever you want.

¹¹¹Aisē nahī̃ ki buddhi rūpī pāṅw ṭik nā sakē . ¹¹²Balance ṭhīk nā hōnē K|kē kāraṇ ṭik nahī̃ saktē . ¹¹³Kab kahā̃ , kab kahā̃ gir jātē vā hilatē-julatē rahtē haĩ . ¹¹⁴Yah buddhi key|kī halchal hōnē kā kāraṇ samāntā nahī̃ hai arthāt sampann nahī̃ haĩ .

¹¹⁵It should not be that you are unable to stabilise the foot of your intellect - that, when there isn’t an accurate balance you are not able to stabilise yourself, but you sometimes fall in one place, and sometimes in another place; or you continue to fluctuate.

¹¹⁵Kōī bhī chīz agar full hō tō uskē bīch mē̃ kab halchal nahī̃ hō saktī . ¹¹⁶Halchal tab hōtī hai jab kamī hōtī hai , sampann nahī̃ hōtā hai .

¹¹⁶The reason for this fluctuation of the intellect is that there is not equanimity - that is, you are not complete. ¹¹⁷Anything that is full cannot shake.

¹¹⁷Tō yah buddhi mē̃ vyarth saṅkalpō̃ key|kī vā māyā key|kī halchal tab machtī hai jab fool|phūl ( F u l l ) nahī̃ hō , sampann nahī̃ hō .

¹¹⁸There is shaking when there is something lacking - when something is not full. ¹¹⁹So, this upheaval of wasteful thoughts - or of Maya - takes place when something is not full.

¹¹⁸Dōnō̃ mē̃ sampann vā samāntā hō tō halchal hō hī nahī̃ saktī .

¹²⁰When you are full, and there is equanimity of the two, then there cannot be any fluctuation.

¹¹⁹Tō apnē āpkō kisī bhī halchal sē bachānē kē liē sampann bantē jāō tō sampūrṇ hō jāyēṅgē .

¹²¹So, in order to save yourself from any type of upheaval, continue to become complete, and you will become perfect.

¹²⁰Sampūrṇ sthiti vā sampūrṇ stage arthāt sampūrṇ vastu kā prabhāv nā nikalē - yah tō hō hī nahī̃ saktā .

¹²²It is impossible for there not to be any impact or influence from anything that is perfect and complete.

¹²¹Chandramā bhī jab 16 kalā sampūrṇ hō jātā hai tō nā chāhtē huē bhī harēk kō apnī taraph ākarṣitakaratā hai .

¹²³When the moon is 16 celestial degrees full, it attracts everyone towards itself against their conscious wish.

¹²²Kōī bhī vastu sampann hōtī hai tō apnē āp ākarṣhaṇ kartī hai .

¹²⁴When anything is full and complete it automatically attracts towards itself.

¹²³Tō sampūrṇtā key|kī kamī K|kē kāraṇaviśvakī sarv ātmāō̃ kō ākarṣhaṇ nahī̃ kar pātē hō .

¹²⁵So, you are not able to attract all the souls of the world, because of your lack of perfection.

¹²⁴Jitnī apnē mē̃ kamī hai utnā ātmāō̃ kō apnī taraph kamaākarṣitakar pātē hō .

¹²⁶To the extent that you have weaknesses within yourself, you are not able to attract other souls towards yourself.

¹²⁵Chandramā key|kī kalā kam hōtī hai tō kiskā attention nahī̃ jātā hai .

¹²⁷When the degrees of the moon have decreased, no one’s attention goes to it.

¹²⁶Jab sampūrṇ hō jātā hai tō nā chāhtē huē bhī sabhī kā attention jātā hai .

¹²⁸But when it becomes full, then everyone’s attention goes to it, even against their wish.

¹²⁷Kōī dēkhē nā dēkhē , lēkinazarūr dēkhnē mē̃ ātā hī hai .

¹²⁹Whether someone deliberately looks at it or not, it is still visible.

¹²⁸Sampūrṇtā mē̃ prabhāv key|kī śhakti hōtī hai .

¹³⁰In perfection, there is the power to influence.

¹²⁹Tō prabhāvśhālī bannē kē liē sampann bannā paṛē .

¹³¹So, in order to be influential, you have to become complete. ¹³²Do you understand?

¹³⁰Samjhā  ?

¹³³Achcha.

¹³¹Agar balance ṭhīk nahī̃ hōtā hai tō hilanē-julanē kā jō khēl kartē hō , vah sākṣhī hō dēkhō tō apnē ūpar bhī bahut hansī āvē .

¹³⁴When the balance is not right, and you watch the games of fluctuation as a detached observer, then you will be very amused with yourself.

¹³²Jaisē kōī apnē pūrē hōśh mē̃ nahī̃ hōtā hai tō unkī chalan dēkh hansī ātī hai nā .

¹³⁵It will be just as when someone is not fully aware of himself, and you become amused at his activity.

¹³³Tō apnē āpkō bhī dēkhō - jab māyā thōṛā-bahut bhī bēhōśh kar dētī hai , apnī śhrēṣhṭh smr̥iti kā hōśh gāyab kar dētī hai  ; tō us samay chāl kaisī hōtī hai  ?

¹³⁶So, also look at your own self when Maya makes you a little bit unconscious - that is, when she makes you lose the awareness of your elevated stage. ¹³⁷What is your condition at that time?

¹³⁴Vah najārā sāmnē ātā hai  ?

¹³⁸Does that scene come in front of you?

¹³⁵Us samay agar sākṣhī hō dēkhō tō apnē āp par hansī āvēgī . ¹³⁶Bāpdādā sākṣhī hōkar khēl dēkhtē haĩ .

¹³⁹If you look at yourself as a detached observer at that time, then you would be amused.

¹³⁷Harēk bachchē kā tō … aisā khēl dikhānā achchhā lagtā hai  ?

¹⁴⁰BapDada watches the games of each child as the detached Observer.

¹³⁸Bāpdādā kyā dēkhnā chāhtē haĩ , uskō bhī tum jāntē hō .

¹⁴¹And so, do you like showing such games? ¹⁴²You know what BapDada wants to see.

¹³⁹Jab jāntē hō , māntē bhī hō , phir chaltē kyō̃ nahī̃ hō  ?

¹⁴³Since you know and you accept it, then why do you not move along in that way?

¹⁴⁰Tīn kōnē ṭhīk hō̃ bākī ēk ṭhīk nā hō  ; tō kyā hōgā  ?

¹⁴⁴If three corners are fine and the other is not, then what will happen?

¹⁴¹Chārō̃ hī bātē̃ jāntē huē bhī , māntē huē bhī , varṇan bhī kartē hō lēkin kuchh chaltē hō , kuchh nahī̃ chaltē hō .

¹⁴⁵You know about the four things - you accept them, you speak about them - but you observe following some of them, and not others.

¹⁴²Tō kamī hō gaī nā . ¹⁴³Abhī is kamī kō bharnē kā prayatna karō .

¹⁴⁶And so something will be lacking, will it not? ¹⁴⁷Now, try to fill in that gap.

¹⁴⁴Jaisē dō - dō bātē̃ sunāī̃ nā .

¹⁴⁸You have been told about pairs of things.

¹⁴⁵Tō aisē hī knowledgeful aur powerful - in dōnō̃ kā balance ṭhīk rakhō tō sampūrṇtā K|kē samīp ā jāyēṅgē .

¹⁴⁹In the same way, with knowledge-full and powerful: if you keep an accurate balance of these two, then perfection will come close.

¹⁴⁶Knowledgeful bahut bantē hō , powerful cum|kam bantē hō  ; tō balance ṭhīk nahī̃ rahtā .

¹⁵⁰You become very knowledge-full, but not so powerful, and so the balance is not fine.

¹⁴⁷Śhaktiyō̃ kō aur śhakti kō bailēnsaḍ dikhātē haĩ , āśhīrvād dētā huā dikhātē haĩ .

¹⁵¹The Shaktis are shown balanced with powers - they are shown giving blessings.

¹⁴⁸Tō svayã apnē balance mē̃ ṭhīk nā hōṅgē , apnē ūpar hī balance nahī̃ kar sakē̃gē tō anēkō̃ kē liē master blissful kaisē ban sakē̃gē  ?

¹⁵²But if your own balance is not correct - if you are unable to have balance in yourself - then how will you be able to be master- blissful for others?

¹⁴⁹Abhī tō is cīzakē sabhī bhikhārī haĩ .

¹⁵³At present, all are beggars in this.

¹⁵⁰Bliss K|kē vardānī vā mahādānī śhiv aur śhaktiyō̃ K|kē sivāē kōī nahī̃ haĩ .

¹⁵⁴Apart from Shiva and the Shaktis, no one else is a bestower and a great donor of bliss.

¹⁵¹Tō jis cīzakē vardānī vā mahādānī hō vah pahlē svayã mē̃ sampann hōṅgī tabhī tō dūsrō̃ kō dē sakē̃gē nā .

¹⁵⁵So, whether you are a bestower or a great donor, you yourself should be full in that, because only then will you be able to give to others.

¹⁵²Aisē master knowledgeful , blissful aur itnā hī phir careful , śhrēṣhṭh ātmāō̃ kō namastē .

¹⁵⁶To such master knowledge-full, blissful, and just as careful, elevated souls: namaste. ¹⁵⁷* * * O M S H A N T I * * *