मंगलवार 11 जुलाई 1972 की अव्यक्त मुरली

⁰> ¹11-07-72 ōm śhānti avyakt bāpadādāmadhuban ²Nirṇayaśakti kō baṛhānē key|kī kasauṭī – “ sākār bāp K|kē charitra ”

⁰> > Avyakt BapDada 11th July 1972 ¹Knowing the specialities of the present time, have you imbibed all the powers and made yourself a special soul?

³Vartamān samay K|kē viśhēṣhatāō̃ kō jāntē huyē apnē mē̃ vah sarv-śaktiyā̃ dhāraṇ kar apnē āp kō viśhēṣh ātmā banāyā hai  ?

²Just as you speak of the specialities of this time, in the same way, do you see those specialities in yourself?

⁴Jaisē is samay key|kī viśhēṣhatāō̃ kā varṇan kartē hō , vaisē hī apnē mē̃ bhī vah viśhēṣhatāyē̃ dēkhtē hō  ?

³Are there as many specialities in the self(swayam) as there are of the time (samay) ?

⁵Jitnī samay mē̃ viśēṣatāē̃ haĩ utnī svayã mē̃ bhī hē̃  ?

⁴Or, is it that there are more specialities of the time and less of the self?

⁶Vā samay mē̃ jyādā haĩ aur svayã mē̃ cum|kam haĩ  ? ⁷Samay aur svayã mē̃ kitnā antar samajhtē hō  ?

⁵How much difference do you think there is between the time and the self? ⁶Is there a difference?

⁸Antar hai  ?

⁷Are you powerful?

⁹Āp svayã powerful haĩ vā samay powerful hai  ? ¹⁰ ( abhī samay hai , hōnā svayã kō chāhiē ) agar kahtē hō , hōnā yah chāhiē tō duniyā vālē agyānī , nirbal ātmāō̃ aur āp gyānī ātmāō̃ mē̃ vā master sarvśhaktivān ātmāō̃ mē̃ kyā antar rahā  ?

⁸Or is the time powerful?(“At present the time is powerful, though the self should be powerful.”)If you say “It should be this” then what is the difference between non gyani and weak souls of the world and you gyani souls - you master almighty authority souls?

¹¹Aisā hōnā chāhiē - yah hōnā chāhiē , yah tō vah lōg bhī kahtē haĩ . ¹²Āp bhī kahtē hō ki hōnā chāhiē , tō antar kyā huā  ?

⁹Even those people say, “It should be like this, it should be like that.” If you also say “It should be like this”, then, what is the difference?

¹³Gyānī aur agyānī mē̃ yahī antar hai . ¹⁴Jō lōg kahtē haĩ-cāhiē-cāhiē , gyānī lōg ‘ chāhiē ’ nahī̃ kahtē , jō hōnā chāhiē vah karkē dikhātē haĩ .

¹⁰That is the difference between those who have knowledge and those who don’t: people say that it should be like this or that, whereas knowledgeable souls do not say this, but they demonstrate it practically.

¹⁵Unhō̃ kā hōtā hai kahnā . ¹⁶Gyāniyō̃ kā hōtā hai karnā .

¹¹Those people simply speak about it, whereas knowledgeable souls do it practically.

¹⁷Yahī antar hai .

¹²That is the difference.

¹⁸Vah sirph kahtē haĩ , āp kartē hō , agar ab bhī āp kahtē hō ki yah hōnā chāhiē tō antar kyā huā  ?

¹³They simply speak about it whereas you do it. ¹⁴If, you, even now, say “it should be like this”, then, what is the difference?

¹⁹Apnē āp sē pūchhō ki samay key|kī kyā-kyā viśēṣatāē̃ haĩ aur un viśhēṣhatāō̃ mē̃ sē mērē mē̃ kyā-kyā viśhēṣhtā cum|kam hai  ?

¹⁵Ask yourself: “what are the specialities of the time? ¹⁶And out of those specialities, what specialities do I lack in myself?

²⁰Agar kōī ēk bhī viśhēṣhtā kam huī tō kyā viśhēṣh ātmāō̃ mē̃ ā sakē̃gē  ?

¹⁷If even one speciality is missing, would I be able to be in the list of those who are special souls?

²¹Nahī̃ ā sakē̃gē nā . ²²Is samay key|kī viśhēṣhatāō̃ kō nikālō tō anēkānēk viśēṣatāē̃ dikhāī dē̃gī .

¹⁸I would not, would I?” Make a list of the specialities of this time and you will be able to see many specialities.

²³Unmē̃ sē is samay key|kī śhrēṣhṭh viśhēṣhtā kaunsī hai  ?

¹⁹Out of those specialities, what is the elevated speciality of this time?

²⁴Saṅgam kā samay chal rahā hai nā . ²⁵Śhrēṣhṭh bannē kā samay tō hai lēkin samay key|kī śhrēṣhṭhatā kyā hai jō aur kōī samay key|kī nahī̃ hō saktī  ?

²⁰This is the time of the Confluence Age that we are passing through, is it not? ²¹It is the time to become elevated, but what is the greatness of this time that cannot exist at any other time?

²⁶Is saṅgamyug key|kī viśhēṣhtā yah hai ki saṅgamyug kā her|har second madhur mēlā hai , jis mēlē mē̃ ātmāō̃ kā bāp sē milan hōtā hai .

²²The speciality of the Confluence Age is that every second of the Confluence Age is a sweet mela in which souls have a meeting with the Father.

²⁷Yah viśhēṣhtā aur kōī bhī yug mē̃ nahī̃ haĩ . ²⁸Vah yahī̃ haĩ . ²⁹Bāp aur bachchō̃ kā mēlā athavā milan kahō  ; tō is viśhēṣhtā kō sadā apnē mē̃ dhāraṇ kartē huyē chaltē hō  ?

²³No other age has this speciality, which you call the meeting of the Father and the children. ²⁴Do you constantly imbibe this speciality in yourself as you move along?

³⁰Jaisē saṅgamyug kā her|har second kā mēlā hai , vaisē her|har samay apnē āp kō bāp kē sāth milan manānē kā anubhav kartē hō  ?

²⁵Just as every second of the Confluence Age is a mela, in the same way, do you experience yourself to be celebrating a meeting with the Father at every second?

³¹Vā is mahān śhrēṣhṭh mēlē mē̃ chaltē-chaltē kab-kab bāpdādā kā hāth chhōṛ mēlē vā milan manānē sē vañchit hō jātē hō  ?

²⁶Or, while moving along in this elevated mela, do you sometimes let go of BapDada’s hand and thereby deprive yourself of the mela and of celebrating a meeting?

³²Jaisē kab-kab mēlē mē̃ kaī bachchē khō jātē haĩ nā . ³³Mā̃-bāp kā hāth chhōṛ dētē .

²⁷Sometimes, some children get lost in a mela: they let go of their parents hand.

³⁴Mēlā hōtā hai khuśhī manānē K|kē liyē .

²⁸A mela is for celebrating with happiness.

³⁵Agar mēlē mē̃ kōī bachchā mỗ-bāp sē bichhuṛ jāyē vā hāth-sāth chhōṛ dē tō uskō kyā prāpti hōgī  ?

²⁹If some children in a mela become separated from their parents - or they let go of their parent’s hand - then what attainment will they have?

³⁶Khuśhī K|kē bajāy aur hī aśhānt hō jāvēṅgē .

³⁰Instead of happiness, they will become even more anxious.

³⁷Tō aisē apnē āp kō dēkhō ki mēlē mē̃ sadā khuśhī key|kī prāpti kar rahā hū̃ , sadā milan mē̃ rahtā hū̃  ?

³¹So, look at yourself: “Am I constantly experiencing the attainment of happiness in the mela? ³²Am I constantly celebrating a meeting?”

³⁸Jō sadā milan mē̃ rahēgā uskī niśhānī kyā hōgī  ?

³³What would indicate those who are constantly celebrating in happiness?

³⁹Unkī viśhēṣhtā kyā hōgī  ?

³⁴What would their speciality be?

⁴⁰Atīndriya sukh mē̃ rahnē vālē vā sadā milan manānē vālē key|kī niśhānī kyā hōgī  ?

³⁵What would indicate those who stay in the super-sensuous joy of constantly celebrating a meeting?

⁴¹Unkī viśhēṣhtā kyā hōṅgī  ?

³⁶What would their speciality be?

⁴²Jō sadaiv milan mē̃ magna hōgā vah kab bhī kōī vighna mē̃ nahī̃ hōgā .

³⁷Those who are constantly absorbed in celebrating a meeting will never become caught up with any obstacle.

⁴³Milan vighna kō haṭā dētā hai . ⁴⁴Vah vighna-vināśhak hōgā .

³⁸The meeting removes obstacles: such souls will be destroyers of obstacles.

⁴⁵Milan kō hī lagan kahtē haĩ .

³⁹A meeting is said to be with deep love.

⁴⁶Kōī bhī prakār kā vighna ātā hai vā vighna K|kē vaśh hō jātē haĩ  ; tō issē kyā siddha hōtā hai  ?

⁴⁰If any type of obstacle comes, and you become influenced by the obstacle, then what does that signify?

⁴⁷Sadā milan mēlā nahī̃ manātē hō .

⁴¹That you are not constantly celebrating a meeting.

⁴⁸Jaisē aurō̃ kō kahtē hō ki samay kō pahchānō , samay kā lābh uṭhāō .

⁴²You tell others to recognise the time and to take benefit of the time.

⁴⁹Tō apnē āp kō bhī yah sūchnā dētē hō  ?

⁴³So, do you give this warning to yourself?

⁵⁰Vā sirph dūsrō̃ kō dētē hō  ?

⁴⁴Or, do you simply give this warning to others?

⁵¹Agar apnē āp kō bhī yah sūchnā dētē hō tō ēk second bhī milan sē dūr nahī̃ rah saktē hō .

⁴⁵When you give yourself this warning, then you are not able to stay away from a meeting for even one second.

⁵²Her|har second milan manātē rahē̃gē .

⁴⁶You will celebrate a meeting at every second.

⁵³Jaisē kōī bhī baṛā mēlā lagtā hai , uskā bhī samay fix hōtā hai ki itnē samay K|kē liyē yah mēlā hai . ⁵⁴Phir vah samāpt hō jātā hai .

⁴⁷When a huge mela takes place, its’ time is fixed - “this mela is going to last for this long” - and then it finishes.

⁵⁵Agar kōī śhrēṣhṭh mēlā hōtā hai aur bahut thōṛē samay K|kē liyē hōtā tō kyā kiyā jātā hai  ?

⁴⁸A huge mela takes place for a very short time, and so what would you do?

⁵⁶Mēlē kō manānē kā prayatna kiyā jātā hai .

⁴⁹You would try to celebrate in that mela.

⁵⁷Vaisē hī is saṅgam K|kē mēlē kō agar ab nahī̃ manāyā tō kyā phir kab yah mēlā lagēgā kyā  ?

⁵⁰In the same way, if you do not celebrate the mela of the Confluence Age, will this mela take place at any other time?

⁵⁸Jabki sārē kalp K|kē andar yah thōṛā samay hī bāp aur bachchō̃ kā mēlā lagtā hai , tō itnē thōṛē samay K|kē mēlē kō kyā karnā chāhiē  ?

⁵¹It is only in this short time that the mela(meeting) of the Father with the children takes place, so what should you do in this mela of a short time?

⁵⁹Her|har second manānā chāhiē .

⁵²You should celebrate it every second.

⁶⁰Tō samay key|kī viśhēṣhatāō̃ kō jāntē huyē apnē mē̃ bhī vah viśhēṣhtā dhāraṇ karō . ⁶¹Tō svataḥ hī śhrēṣhṭh ātmā ban jāvēṅgē .

⁵³So, while knowing of specialities of the time, imbibe those specialities in yourself, and you will automatically become elevated souls.

⁶²Lakṣhya tō sabhī kā śhrēṣhṭh ātmā bannē kā hai nā .

⁵⁴Everyone’s aim is to become an elevated soul, is it not?

⁶³Lakṣhya śhrēṣhṭh bannē kā hōtē huyē bhī purūṣhārth sādhāraṇ kyō̃ chaltā hai  ?

⁵⁵While having the aim to become elevated souls, why are your efforts ordinary?

⁶⁴Lakṣhya śhrēṣhṭh hai tō phir lakṣhaṇ sādhāraṇ ātmā kā kyō̃  ?

⁵⁶If your aim is elevated, then why are your qualifications those of an ordinary soul?

⁶⁵Iskā kāraṇ kyā hai  ?

⁵⁷What is the reason for this?

⁶⁶Lakṣhya kō hī bhūl jātē hō .

⁵⁸You forget the aim.

⁶⁷Lakṣhya rakhnē vālē , phir lakṣhya kō bhūl jātē  ?

⁵⁹How can those who keep an aim forget their aim?

⁶⁸Kōī bhī vighna kā nivāraṇ karnē key|kī śhakti cum|kam kyō̃ hai  ?

⁶⁰Why is the power to find a solution to any problem lacking?

⁶⁹Iskā kāraṇ kyā  ?

⁶¹What is the reason for this?

⁷⁰Nivāraṇ kyō̃ nahī̃ kar saktē hō  ?

⁶²Why are you not able to find a solution?

⁷¹Nivāraṇ na karnē K|kē kāraṇ hī jō lakṣhya rakhā hai iskō pā nahī̃ saktē hō .

⁶³Because of not finding a solution, you are not able to achieve the aim you have kept.

⁷²Tō nivāraṇ karnē key|kī śhakti cum|kam kyō̃ hōtī  ?

⁶⁴So, why is the power to find a solution lacking?

⁷³Śhrīmat par chalnē vālē kā tō jaisā lakṣhya vaisē lakṣhaṇ hōṅgē .

⁶⁵For those who are following shrimat: as is their aim, so will be their qualifications.

⁷⁴Agar lakṣhya śhrēṣhṭh hai aur lakṣhaṇ sādhāraṇ hai tō iskā kāraṇ  ?

⁶⁶So, if your aim is elevated, and your qualifications are ordinary, then what is the reason for that?

⁷⁵Kyōṅki vighnō̃ kō nivāraṇ nahī̃ kar pātē hō .

⁶⁷It is because you are not able to find a solution to the obstacles.

⁷⁶Nivāraṇ na karnē kā kāraṇ kyā hai  ?

⁶⁸What is the reason for not finding solutions?

⁷⁷Kis śhakti key|kī kamī hai  ? ⁷⁸Nirṇay śhakti  ; yah ṭhīk hai .

⁶⁹Which power is missing?(“the power to discern”) That is right.

⁷⁹Jab tak nirṇay nahī̃ kar pātē tab tak nivāraṇ nahī̃ kar pātē .

⁷⁰Until you are able to discern, you cannot find a solution.

⁸⁰Agar nirṇay kar lō tō nivāraṇ bhī kar lō . ⁸¹Lēkin nirṇay karnē mē̃ kamī rah jātī hai .

⁷¹But if you are able to discern something, you will then be able to find a solution.

⁸²Aur nirṇay kyō̃ nahī̃ kar pātē hō , kyōṅki nirvikalp nahī̃ hōtē .

⁷²However, there is something missing in your being able to discern. ⁷³And why are you not able to discern?

⁸³Vyarth saṅkalp , vikalp buddhi mē̃ hōnē kāraṇ , buddhi clear na hōnē kāraṇ nirṇay nahī̃ kar pātē hō aur nirṇay na hōnē kāraṇ nivāraṇ nahī̃ kar pātē .

⁷⁴It is because you are not free from negative thoughts.. because of having wasteful or negative thoughts in your intellects.. because your intellects are not clear. ⁷⁵You are not able to discern.

⁸⁴Nivāraṇ na kar saknē kāraṇ kōī-na-kōī āvaraṇ K|kē vaśh hō jātē .

⁷⁶And, because of not being able to discern, you are not able to find a solution.

⁸⁵Nivāraṇ nahī̃ tō āvaraṇ avaśhya hai . ⁸⁶Tō apnē nirṇay śhakti kō baṛhānē liyē sahaj sādhan kaunsā diyā huā hai  ?

⁷⁷Because of not being able to find a solution, you become influenced by something else. ⁷⁸What is the easy method you have been given?

⁸⁷Jaisē sōnē kō parakhnē K|kē liyē kasauṭī kō rakhā jātā hai , issē mālūm hō jātā hai ki sachchā hai vā jhūṭhā hai . ⁸⁸Aisē hī nirṇay śhakti kō baṛhānē K|kē liyē āpkē sāmnē kaunsī kasauṭī hai  ?

⁷⁹Just as you have a yardstick to recognise gold, and you can tell from that whether it is real gold or false, in the same way, what yardstick do you have in front of you in order to increase your power to discern?

⁸⁹Sākār bāp kā her|har karttavya aur her|har charitra yahī - kasauṭī hai .

⁸⁰The yardstick is sakar Baba’s every activity and character.

⁹⁰Jō bhī karma kartē hō , jō bhī saṅkalp kartē hō - agar is kasauṭī par dēkh lō ki yah yathārth hai vā ayathārtha hai , vyarth hai vā samarth hai is kasauṭī par dēkhnē kē bād jō bhī karma karē̃gē vah sahaj aur śhrēṣhṭh hōgā .

⁸¹Whatever actions you perform, and whatever thoughts you have, if you check yourself against this yardstick - as to whether they are accurate or not, whether they are wasteful or powerful - then, after checking yourself against this yardstick they will become easy and elevated.

⁹¹Tō is kasauṭī kō hī sāth nahī̃ rakhtē hō , isliyē mēhnat lagtī hai .

⁸²Because you do not keep this yardstick with you, you find it takes effort.

⁹²Jō sahaj yukti hai , iskō bhūl jātē hō .

⁸³You forget the easy method.

⁹³Is kāraṇ vighnō̃ sē mukti nahī̃ pā saktē hō .

⁸⁴Because of this, you are unable to find liberation from obstacles.

⁹⁴Agar sōnē kā kām karnē vālē kē pās kasauṭī ṭhīk na hō tō kyā hōgā  ?

⁸⁵What would happen if a goldsmith did not have a proper yardstick?

⁹⁵Dhōkhā khā lē̃gē .

⁸⁶He would be deceived.

⁹⁶Aisē hī agar yah kasauṭī sadā sāth , smr̥iti mē̃ na rakhtē hō tab muśhkil anubhav kartē hō .

⁸⁷In the same way, if you don’t constantly have this yardstick with you, in your awareness, then you experience difficulty.

⁹⁷Hai tō sahaj nā .

⁸⁸It is easy, is it not?

⁹⁸Phir muśhkil kyō̃ hō jātā  ?

⁸⁹In that case, does it become difficult?

⁹⁹Kyōṅki yukti kō yuz nahī̃ kartē hō .

⁹⁰You do not use the method you have been given.

¹⁰⁰Yukti use karō tō mukti zarūr hō jāyē .

⁹¹If you use the method, then you will definitely have liberation.

¹⁰¹Chāhē saṅkalpō̃ K|kē tūphān sē , chāhē kōī bhī sambandh dvārā vā prakr̥iti vā samasyāō̃ dvārā kōī bhī tūphān vā vighna ātē haĩ tō ussē mukti na pānē kā kāraṇ yukti nahī̃ .

⁹²Whether there are storms through thoughts - or whether there are storms or obstacles through any relationships, matter or problems - the reason for not experiencing liberation from those is that you don’t use the right method.

¹⁰²Yukti-yukt nahī̃ banē hō .

⁹³You have not become accurate in method(yuktiyukt) .

¹⁰³Jitnā yōg yukta , yukti-yukt hōṅgē utnā sarv vighnō̃ sē muktazarūr hōṅgē . ¹⁰⁴Sarv vighnō̃ sē mukt hō yā yukta hō  ?

⁹⁴The more accurate you are in yoga (yogyukt)and in method(yuktiyukt) , the more you will definitely become liberated from all obstacles.

¹⁰⁵Yōg-yukt nahī̃ rahtē hō tab vighnō̃ sē yukta hō .

⁹⁵So, are you free from all obstacles? ⁹⁶Or do you get caught up with them?

¹⁰⁶Jō kōī bhī programme rakhtē hō , vā bhāṣhaṇ ādi kartē hō , vā kiskō bhī samjhātē hō tō usmē̃ sabhī kō mukhya kaun see|sī|C bāt sunātē hō  ? ¹⁰⁷Mukti-jīvanmukti āpkā janmasiddh adhikār hai . ¹⁰⁸Tō jab āpkā janmasiddh adhikār hai tō unkō prāpt karō .

⁹⁷It is because you do not remain accurate in yoga(yogyukt)that you become caught up with obstacles. ⁹⁸When you have any programmes - when you give lectures or explain to anyone - then what is the main thing that you tell everyone? “Liberation and liberation-in-life is your birthright.

¹⁰⁹Phir kahtē hō - ab nahī̃ tō kab nahī̃ . ¹¹⁰Tō yah jō mukhya slōganahai - mukti-jīvanmukti janmasiddh adhikār hai  ; iskō āp lōgō̃ nē pāyā hai  ?

⁹⁹So, since it is your birthright, then attain it!” Then you say: “If not now, then never!” So have you attained this main slogan of liberation and liberation-in-life as your birthright?

¹¹¹Bachchē banē aur adhikār nahī̃ pāyā  ?

¹⁰⁰You have become the children, and yet not claimed the right?

¹¹²Aurō̃ kō samjhātē hō-baccā banā aur varsē kā adhikārī banā .

¹⁰¹You explain to others: “As soon as you become a child, you claim a right to the inheritance”.

¹¹³Tō yah sirph samjhānē kā hai vā practical karnē key|kī bāt hai  ?

¹⁰²So, is this something that you just explain to others, or is it something to do practically?

¹¹⁴Lāyak bannā dūsrī bāt hai , lēkin mukti-jīvanmukti kā varsē mil gayā hai vā nahī̃  ?

¹⁰³It is a different matter to be worthy, but have you received the inheritance of liberation and liberation-in-life? ¹⁰⁴Have you attained it here?

¹¹⁵Yahā̃ hī pā liyā hai vā muktidhām mē̃ mukti aur svarg mē̃ jīvan-mukti lēnā hai bhaviṣhya mē̃ tō milnā hai lēkin bhaviṣhya K|kē sāth-sāth abhī mukti-jīvan mukti nahī̃ milī hai  ?

¹⁰⁵Or, are you going to receive liberation in the land of liberation, and liberation-in-life in heaven? ¹⁰⁶You are going to receive it in the future anyway, but - together with the future - you haven’t received liberation and liberation- in-life at this time.

¹¹⁶Jab bāp abhī milā hai tō varsā bhī abhī milā hai . ¹¹⁷Bhaviṣhya K|kē dilāsē par chal rahē hō  ?

¹⁰⁷But, since you have found the Father at this time, you will receive the inheritance at this time too.

¹¹⁸ ( check milā hai ) bachchō̃ kō check nahī̃ diyā jātā . ¹¹⁹Bachchē tō bāp K|kē her|har

¹⁰⁸So, are you moving along on the assurance of the future?(“We have received a cheque”) Children are not given a cheque.

¹²⁰Cīzapar adhikārī hōtē haĩ .

¹⁰⁹Children have a right to everything of the Father.

¹²¹Adhikārī kō check kā dilāsā nahī̃ diyā jātā .

¹¹⁰Those who have a right are not given the assurance of a cheque.

¹²²Tō practical jō varsā hai vah abhī prāpt hōtā hai .

¹¹¹The practical inheritance is received at this time.

¹²³Jīvan-bandh kē sāth hī jīvan-mukt kā anubhav hōtā hai .

¹¹²Liberation-in-life is experienced at the same time as being in bondage in life.

¹²⁴Vahā̃ tō jīvan-bandh key|kī bāt hī nahī̃ , vahā̃ tō sirph usī prārabdha mē̃ hōṅgē .

¹¹³There, there is no question of bondage in life. ¹¹⁴There you would simply be in the state of that reward.

¹²⁵Mukti-dhām K|kē mukti kā anubhav jō abhī kar saktē hō vah vahā̃ nahī̃ kar sakē̃gē .

¹¹⁵In the land of liberation you will not be able to have the experience of liberation there that you are able to experience now.

¹²⁶Tō yah nahī̃ samajhnā ki mukti-jīvanmukti kā janmasiddh adhikār bhaviṣhya mē̃ pānā hai .

¹¹⁶So, do not think that you are going to receive a right to liberation and liberation-in-life in the future: no.

¹²⁷Nahī̃ . ¹²⁸Jab sē bachchē banē tō varsā bhī pā liyā hai .

¹¹⁷Since you have become the children, you have also received your inheritance.

¹²⁹Bākī rahā āgyākārī , vaphādār , faramānabaradārakahā̃ tak bantē hō vah number .

¹¹⁸However, there is then a number on how far you become obedient and faithful, and follow all instructions.

¹³⁰Varsē K|kē adhikārī tō ban jātē hō .

¹¹⁹You become one who has a right to the inheritance.

¹³¹Us varsē kō jīvan mē̃ dhāraṇ kar K|kē ussē lābh uṭhānā , vah harēk key|kī avasthā par hai .

¹²⁰It depends on each one’s stage how you adopt that inheritance in your life and take the benefit of it.

¹³²Varsā dēnē mē̃ bāp kōī antar nahī̃ kartā hai .

¹²¹The Father does not make any difference in giving the inheritance.

¹³³Lāyak aur nā-lāyak bannē par antar hō jātā hai .

¹²²The difference is created by your being worthy or unworthy.

¹³⁴Isliyē kahā ki janmasiddh adhikār apnē āp mē̃ sadā prāpti kartē hō .

¹²³This is why it is said: “You constantly attain your birthright by yourself”.

¹³⁵Sadā mukt rahnā chāhiē nā .

¹²⁴You should be constantly liberated, should you not?

¹³⁶Dēh sē , dēh K|kē sambandh sē bhī mukt aur purānī duniyā key|kī smr̥iti sē bhī mukt .

¹²⁵Be free from the body and the relationships of the body, and also be free from the awareness of the old world.

¹³⁷Mukt nahī̃ banē hō  ?

¹²⁶Have you not become free?

¹³⁸Mukti key|kī avasthā kā anubhav agar kartē hō tō mukt hōnē bād jīvan-mukti kā anubhav ôṭōmē - ṭikalī hō jātā hai . ¹³⁹Kyōṅki jīvan mē̃ tō hō nā .

¹²⁷If you experience the stage of liberation, then - after being liberated - you will automatically experience being liberated-in-life, because you are living your life.

¹⁴⁰Śharīrdhārī hō nā .

¹²⁸You are a bodily being.

¹⁴¹Jīvan mē̃ rahtē huyē dēh aur dēh K|kē sambandh aur purānī duniyā K|kē ākarṣhaṇ sē mukt hō - iskō hī jīvan-mukt avasthā kahā jātā hai .

¹²⁹While living this life, you are free from the body, bodily relationships, and attractions of the old world. ¹³⁰This is called “the stage of being liberated-in-life”.

¹⁴²Tō mukti-jīvanmukti kā anubhav abhī karnā hai na ki bhaviṣhya mē̃ .

¹³¹So, you have to experience liberation and liberation-in-life at this time, and not in the future.

¹⁴³Bhaviṣhya mē̃ tō yahā̃ key|kī prāpti key|kī prālabdh miltī rahē̃gī .

¹³²In the future, you will continue to receive the reward of the attainment of this time.

¹⁴⁴Lēkin prāpti kā anubhav abhī hōtā hai , bhaviṣhya mē̃ tō anḍarasṭūḍ hai . ¹⁴⁵Vah hai śhrēṣhṭh karmō̃ key|kī prārabdha . ¹⁴⁶Lēkin śhrēṣhṭh karma tō abhī hōtē haĩ nā .

¹³³However, the attainment is to be experienced at this time first. ¹³⁴It is understood of the future that that is the reward of your elevated actions, but it is now that you perform the elevated actions.

¹⁴⁷Tō prāpti kā bhī anubhav abhī hōgā nā .

¹³⁵So, the experience of attainment will also be at this time.

¹⁴⁸Bhivaṣya K|kē dilāsē par sirph na rahnā .

¹³⁶Do not simply keep yourself assured of the future.

¹⁴⁹Check rakh apnī checking mē̃ rah jāō - aisē nahī̃ karnā .

¹³⁷Do not simply remain checking yourself, while keeping the check with yourself!

¹⁵⁰Apnē āp kō dēkhō ki bāp dvārā jō varsā milā hai iskō kahā̃ tak prāpt kar chal rahē haĩ  ?

¹³⁸Do not do this. ¹³⁹Look at yourself: “To what extent am I moving along with the inheritance that I have received from the Father?” The Father has given it.

¹⁵¹Bāp nē tō dē diyā . ¹⁵²Adhikārī kā adhikār kōī chhīn nahī̃ saktā .

¹⁴⁰No one can snatch the inheritance away from someone who has a right to it.

¹⁵³Tō ham adhikārī haĩ - is naśē̃ mē̃ , niśhchay mē̃ rahō . ¹⁵⁴Sirph yah dēkhō ki milē huyē varsē kō kahā̃ vyarth ganvā tō nahī̃ lētē hō  ?

¹⁴¹So, maintain the intoxication and faith that you have a right, simply check that you are not wasting somewhere the inheritance that you have received.

¹⁵⁵Aisē kaī bachchē hōtē haĩ jinkō miltā bahut hai lēkin ganvātē bhī bahut haĩ . ¹⁵⁶Ganvānē kāraṇ , miltē huyē bhī bhikhārī rah jātē . ¹⁵⁷Adhikārī hōtē bhī adhīn ban jātē haĩ .

¹⁴²There are many children who receive a lot but who also lose a lot. ¹⁴³Because of losing it, although you do receive something, you still remain a beggar - because, while having a right, you become dependent.

¹⁵⁸Jab adhikār na hōgā tō zarūr adhīnatā hōgī .

¹⁴⁴When you don’t have a right, you will definitely be dependent.

¹⁵⁹Vighnō̃ K|kē adhīn hō jātē hō nā . ¹⁶⁰Kyōṅki adhikār kō nahī̃ pāyā hai .

¹⁴⁵You become influenced by obstacles because you have not received a right.

¹⁶¹Agar sadā adhikārī bankar chalō tō kōī bhī vighna K|kē adhikārī hō nahī̃ saktē .

¹⁴⁶If you constantly move along as one who has a right, then you cannot be influenced by any obstacle.

¹⁶²Is prakr̥iti K|kē adhīn nahī̃ bannā hai .

¹⁴⁷Do not become dependent on matter.

¹⁶³Jaisē bāp prakr̥iti kō adhīn kar ātā hai , adhīn nahī̃ hōtā . ¹⁶⁴Vaisē hī is dēh vā jō bhī yah prakr̥iti hai uskō adhīn kar chalnā hai , na ki adhīn .

¹⁴⁸Just as the Father takes the support of matter but does not become dependent on it, in the same way, you have to move along whilst making that body and these elements your support, and not being dependent on them.

¹⁶⁵Achchhā  !

¹⁴⁹Achcha.

¹⁶⁶Kalābājī kā khēl dēkhā  ?

¹⁵⁰Have you seen the game of aerobics?

¹⁶⁷Bhaṭṭhīvālō̃ nē āj kalābājī achchhī dikhāī .

¹⁵¹Those in the bhatthi demonstrated aerobics very well today.

¹⁶⁸Abhī samāpti mē̃ sabhī kamajōriyā̃ bhī samāpt hō jāvēgī nā .

¹⁵²Now, in the completion, all the weaknesses will also be finished, will they not?

¹⁶⁹Phir yah kalābājī tō nahī̃ khēlē̃gē nā .

¹⁵³You will then not play these games, will you?

¹⁷⁰Sadā mukti aur jīvanmukti adhikār K|kē niśhchay aur naśhē mē̃ rahnē vālē , sarv śrēṣṭhatāō̃ kō dhāraṇ kar śhrēṣhṭh ātmā bannē vālī ātmāō̃ kō yād-pyār aur namastē .

¹⁵⁴To those who constantly maintain the faith and intoxication of a right to liberation and liberation-in-life.. to the souls who become elevated by adopting all types of greatness: love, remembrance, and namaste. ¹⁵⁵> > > > * * * O M S H A N T I * * *