शनिवार 22 जुलाई 1972 की अव्यक्त मुरली

⁰> ¹22-07-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 22/07/72 Avyakt BapDada Revised: 15/11/93

²Naṣhṭōmōhā bannē key|kī bhinn-bhinn yuktiyā̃

¹Does each one of you consider yourself to be an embodiment of remembrance?

³Apnē kō harēk smr̥iti-svarūp samajhtē hō  ?

²What does your stage become when you become an embodiment of remembrance?

⁴Smr̥iti-svarūp hō jānē sē sthiti kyā ban jātī hai aur kab bantī hai  ?

³When are you able to have this stage? ⁴You become an embodiment of remembrance when you become a conqueror of attachment.

⁵Smr̥iti-svarūp tab bantē haĩ jab naṣhṭōmōhā hō jātē haĩ .

⁵So, have you become such conquerors of attachment and embodiments of remembrance?

⁶Tō aisē naṣhṭōmōhā smr̥iti-svarūp banē hō ki abhī vismr̥iti svarūp hō .

⁶Or, are you at present the embodiments of forgetfulness?

⁷Smr̥iti svarūp sē vismr̥iti mē̃ kyō̃ ā jātē hō  ?

⁷From being an embodiment of remembrance, why do you become forgetful?

⁸Zarūr kōī-na-kōī mōh arthāt lagāv ab tak rahā huā hai .

⁸There must definitely be some attachment still remaining.

⁹Tō kyā jō bāp sē pahal-pahalā vāydā kiyā hai ki aur saṅg tōṛ ēk saṅg jōṛē̃gē  ; kyā yah pahlā vāydā nibhānē nahī̃ ātā hai  ?

⁹So, do you not know how to fulfil the first promise you made to the Father, that you will break away from all other relationships and have a relationship with only the One?

¹⁰Pahlā vāydā hī nahī̃ nibhāyēṅgē tō pahlē nambarakē pūjya mē̃ , rājya-adhikārī vā rājya K|kē sambandh mē̃ kaisē āvēṅgē  ?

¹⁰Do you not know how to fulfil the first promise? ¹¹If you do not fulfil the first promise, how will you claim a right to the first kingdom or come in connection with that first kingdom?

¹¹Kyā second janm K|kē rājya mē̃ ānā hai  ?

¹²Do you wish to come into the kingdom of the second birth?

¹²Jō pahlā vāydā ‘ naṣhṭōmōhā hōnē kā ’ nibhātē haĩ vahī pahlē janm K|kē rājya mē̃ ātē haĩ .

¹³Those who fulfil the first promise of being the conquerors of attachment are those who come into the kingdom of the first birth.

¹³Pahlā vāydā vahō vā pahlā pāṭh kahō vā gyān key|kī pahlī bāt kahō vā pahlā alaukik janm kā śhrēṣhṭh saṅkalp kahō - kyā iskō nibhānā muśhkil lagtā hai  ?

¹⁴Call it the first promise, the first lesson, the first aspect of knowledge or the first elevated thought of the alokik birth: do you find it difficult to fulfil this?

¹⁴Apnē svarūp mē̃ sthit hōnā vā apnē āp key|kī smr̥iti mē̃ rahnā - yah kōī janm mē̃ muśhkil lagā  ?

¹⁵Did you find it difficult in any birth to stabilise yourself in your own original form or to stay in the awareness of the self?

¹⁵Sahaj hī smr̥iti ānē sē smr̥iti-svarūp bantē āyē hō nā .

¹⁶By easily having that awareness, you were the embodiment of that remembrance.

¹⁶Tō is alaukik janm K|kē sva svarūp kō smr̥iti mē̃ muśhkil kyō̃ anubhav kartē hō  ?

¹⁷So, why do you find it difficult to keep the original form of this alokik birth in your awareness?

¹⁷Jabki sādhāraṇ manuṣhya K|kē liyē bhī kahāvat hai ki manuṣhya ātmā key|kī viśhēṣhtā hī yah hai ki manuṣhya jō chāhē vah kar saktā hai . ¹⁸Paśuō̃ aur manuṣhyātmā mē̃ mukhya antar yahī tō hai .

¹⁸It is said, even for ordinary human beings, that the speciality of human souls is that they are able to do whatever they want, and that this is the main difference between animals and human beings.

¹⁹Tō jab sādhāraṇ manuṣhyātmā jō chāhē sō karkē dikhā rahī hai  ; tō kyā āp śhrēṣhṭh manuṣhya ātmāē̃ , śhakti-svarūp ātmāē̃ , knowledgeful ātmāē̃ , bāp K|kē samīp samparka mē̃ ānē vālī ātmāē̃ , bāp key|kī direct pālnā lēnē vālī ātmāē̃ , pūjanīy ātmāē̃ , bāp sē bhī śhrēṣhṭh martabā pānē vālī ātmāē̃ jō chāhē vah nahī̃ kar saktī haĩ  ? ²⁰Tō sādhāraṇ aur śhrēṣhṭh mē̃ antar hī kyā rahā  ?

¹⁹Therefore, since ordinary human beings demonstrate that they can do whatever they want, can you elevated human souls, souls who are the embodiment of power, knowledge­full souls, souls who come into connection and relationship with the Father, souls who receive direct sustenance from the Father, the worship­worthy souls, souls who receive an even more elevated status than the Father, can you souls not do whatever you want?

²¹Sādhāraṇ ātmāē̃ jō chāhē kar saktē haĩ lēkin jab chāhē , jaisē chāhē vaisē nahī̃ kar saktī̃ .

²⁰Otherwise, what would be the difference between ordinary human beings and elevated human beings?

²²Kyōṅki unhō̃ mē̃ prakr̥iti key|kī power hai , īśhvarīy power nahī̃ hai . ²³Īśhvarīy power vālī ātmāē̃ jō chāhē , jab chāhē , jaisē chāhē vaisē kar saktē haĩ .

²¹Ordinary souls can do whatever they want, but they are not able to do it as they want when they want, because they have the power of matter; they do not have Godly power.

²⁴Tō jō viśhēṣhtā hai uskō practical mē̃ nahī̃ lā saktē hō  ?

²²Souls who have Godly power can do whatever they want, whenever they want and as they want.

²⁵Vā āp lōg bhī abhī tak yahī kahtē hō ki chāhtē tō nahī̃ haĩ lēkin hō jātā hai jō chāhtē haĩ vah kar nahī̃ pātē haĩ .

²³So, can you not put the speciality into the practical form? ²⁴Or, do you also still say that you did not wish that to happen, but it happened?

²⁶Yah bōl master sarvśhaktivān K|kē vā śhrēṣhṭh ātmāō̃ K|kē nahī̃ haĩ .

²⁵That you are not able to do whatever you want to do?

²⁷Sādhāraṇ ātmāō̃ kā hai . ²⁸Tō kyā apnē kō sādhāraṇ ātmāē̃ kahlā saktē hō  ?

²⁶These are not the words of souls who are master almighty authorities or of elevated souls.

²⁹Apnā alaukik janm , alaukik karma jō hai uskō bhūl jātē hō .

²⁷These are the words of ordinary souls.

³⁰Kisī bhī vastu sē vā kisī bhī vyakti sē kōī bhī vyakt bhāv sē lagāv kyō̃ hōtā hai  ?

²⁸So, do you consider yourselves to be ordinary souls? ²⁹Do you forget your alokik life and your alokik karma?

³¹Kyā jō bhī vastu dēkhtē hō , un vastuō̃ key|kī tulnā mē̃ jō alaukik janm key|kī prāpti hai vah aur yah vastuē̃ - unhō̃ mē̃ rāt-din kā antar nahī̃ anubhav huā hai kyā  ?

³⁰Why is there attachment to anything physical, any person or any thing? ³¹Have you not yet experienced the difference between the things you see and the attainment of this alokik birth to be like that of day and night?

³²Kyā vyakt bhāv sē prāpt huā duḥkh-aśhānti kā anubhav ab tak pūrā nahī̃ kiyā hai kyā  ?

³²Have you not yet finished the experience of the sorrow and peacelessness which is received through corporeal feelings?

³³Jō bhī vyaktiyā̃ dēkhtē hō un sarv vyaktiyō̃ sē purānī duniyā K|kē nātō̃ kō vā sambandh kō is alaukik janm kē sāth samāpt nahī̃ kiyā hai  ?

³³When you took this alokik birth, did you not finish the relationships and connections with the people you see of this old world?

³⁴Jab janm nayā hō gayā tō purānē janm K|kē vyaktiyō̃ kē sāth purānē sambandh samāpt nahī̃ hō gayē kyā  ?

³⁴Since you have taken a new birth, have you not yet finished with the old relationships?

³⁵Nayē janm mē̃ purānē sambandh kā lagāv rahtā hai kyā .

³⁵In a new birth, does one have attachment to the previous relationships?

³⁶Tō vyaktiyō̃ sē bhī lagāv rakh hī kaisē saktē hō  ?

³⁶So how can you have attachment to people?

³⁷Jabki vah janm hī badal gayā tō janm kē sāth sambandh aur karma nahī̃ badalā|badlā  ?

³⁷Since the birth has changed, then together with the birth, have your relationships and activity not changed?

³⁸Vā tō yah kahō ki ab tak alaukik janm nahī̃ huā hai .

³⁸Or, perhaps you would say that you have not yet had an alokik birth.

³⁹Sādhāraṇ rīti sē jahā̃ janm hōtā hai , janm K|kē pramāṇ hī karma hōtā hai , sambandh samparka hōtā hai .

³⁹In an ordinary way, your karma, relationships and connections are according to wherever you take birth.

⁴⁰Tō yahā̃ phir janm alaukik aur sambandh laukik sē kyō̃ vā karma phir laukik kyō̃  ?

⁴⁰So then, here also, when you have an alokik birth, why do you have lokik relationships and lokik activity?

⁴¹Tō ab batāō , naṣhṭōmōhā hōnā sahaj hai vā muśhkil hai  ?

⁴¹So, is it easy or difficult to become the conquerors of attachment?

⁴²Muśhkil kyō̃ hōtā hai  ?

⁴²Why do you find it difficult?

⁴³Kyōṅki jis samay mōh utpanna hōtā hai us samay apnī śhakla nahī̃ dēkhtī hō  ?

⁴³When attachment is created, do you not look at your own face? ⁴⁴You have received a mirror, have you not?

⁴⁴Āīnā tō milā huā hai nā .

⁴⁵Do you not keep the mirror with you?

⁴⁵Āīnā sāth mē̃ nahī̃ rahtā hai kyā  ?

⁴⁶If you look at your face, your attachment will finish.

⁴⁶Agar sikal kō dēkhē̃gē tō mōh khatm hō jāvēgā . ⁴⁷Agar yah dēkhnē kā abhyās paṛ jāyē tō abhyās kē bād na chāhtē bhī bār-bār svataḥ hī āīnē K|kē taraph khiāñc jāvēṅgī .

⁴⁷If you develop the practice of looking into the mirror, then after developing this practice, even against your conscious wish, you will be pulled towards the mirror.

⁴⁸Jaisē sthūl mē̃ kaiyō̃ kō ādat hōtī hai bār-bār dēkhnē key|kī .

⁴⁸Many have the habit of looking into a mirror, again and again, in a physical way.

⁴⁹Programme nahī̃ banātē lēkin automatically āīnē taraph chalē jātē haĩ . ⁵⁰Kyōṅki abhyās hai .

⁴⁹They do not make a programme for it, but they automatically move towards the mirror, because they have that practice.

⁵¹Yah bhī nôlējarūpī darpaṇ mē̃ , apnē svamān rūpī darpaṇ mē̃ bār-bār dēkhtē rahō tō dēh-abhimān sē phauran hī svamān mē̃ ā jāyēṅgē .

⁵⁰Here also, if you continue to look into the mirror of knowledge, into the mirror of your stage of self­respect, then from body consciousness, you will easily be able to come into your stage of self­ respect.

⁵²Jaisē sthūl śharīr mē̃ kōī bhī antar mālūm hōtā hai tō āinē mē̃ dēkhnē sē phauran hī iskō ṭhīk kar dētē haĩ .

⁵¹When you feel that there is something not quite right physically, by looking into the mirror, you are instantly able to put it right.

⁵³Vaisē hī is alaukik darpaṇ mē̃ jō vāstav kā svarūp hai iskō dēkhtē huyē jō dēh-abhimān mē̃ ānē sē vyarth saṅkalpō̃ kā svarūp , vyarth bōl kā svarūp vā vyarth karma vā sambandh kā svarūp spaṣhṭ dēkhnē sē vyarth kō samarth mē̃ badal lētē phir yah mōh rahēgā kyā . ⁵⁴Aur jab naṣhṭōmōhā hō jāvēṅgē tō naṣhṭōmōhā kē sāth sadā smr̥iti-svarūp svataḥ hī hō jāyayēṅgē .

⁵²In the same way, when you look at your true form in this alokik mirror, and see that you have changed the form of wasteful thoughts, wasteful words, wasteful karma and relationships that you had when you came into body consciousness from wasteful to powerful, then would there still be attachment? ⁵³And, when you have become a conqueror of attachment, then together with being a conqueror of attachment, you will automatically have constantly become an embodiment of remembrance.

⁵⁵Sahaj nahī̃ haĩ  ?

⁵⁴Is this not easy?

⁵⁶Jab sarv prāpti ēk dvārā hōtī hai tō us mē̃ tr̥ipt ātmā nahī̃ hōtē hō kyā  !

⁵⁵When you have all attainments from the One, can you not be a satisfied soul through that?

⁵⁷Kōī aprāpta vastu hō jātī hai tab tō tr̥ipt nahī̃ hōtē haĩ . ⁵⁸Tō kyā sarv prāpti kā anubhav nahī̃ hōtā hai  ?

⁵⁶When someone is lacking something, then he is not a satisfied soul, so do you not experience having all attainments?

⁵⁹Abhī tr̥ipt ātmā nahī̃ banē hō .

⁵⁷Have you not become a satisfied soul?

⁶⁰Jō bāp dē saktē haĩ , kyā vah yah vināśhī ātmāē̃ itnē janmō̃ mē̃ dē sakī hai  ?

⁵⁸Have any of these souls in so many births been able to give you that which the Father gives you now?

⁶¹Jab anēk janmō̃ mē̃ bhī anēk ātmāē̃ vahacīzavah prāpti nahī̃ karā sakī hai aur bāp dvārā ēk hī janm mē̃ prāpt hōtī hai tō batāō buddhi kahā̃ jānī chāhiē  ? ⁶²Bhaṭkānē vālō̃ mē̃ , rūlānē vālō̃ mē̃ , ṭhukrānē vālō̃ mē̃ vā ṭhikānā dēnē vālō̃ mē̃  ?

⁵⁹When many souls have not been able to give you that attainment in many births, whereas, through the Father, you have attained it in one second, then, to where should the intellect be drawn: to those who make you stumble, who make you cry, who reject you or to the One who gives you a destination?

⁶³Jaisē āp aur ātmāō̃ sē bahut praśhna kartē hō nā . ⁶⁴Tō bāp kā bhī āp ātmāō̃ sē yahī ēk praśhna hai .

⁶⁰Just as you ask other souls many questions, so Baba also has this one question for you souls.

⁶⁵Is ēk praśhna kā hī uttar ab tak dē nahī̃ pāyē hō .

⁶¹Until now, you have not yet been able to give an answer to this one question.

⁶⁶Jinhōnnē is praśhna kā uttar diyā hai vah sadā K|kē liyē prasann rahtē haĩ .

⁶²Those who have given an answer to this one question remain content all the time.

⁶⁷Jinhōnnē uttar nahī̃ diyā hai vah bār-bār utartī kalā mē̃ utartē hī rahtē haĩ .

⁶³Those who have not given an answer repeatedly come into the stage of descent.

⁶⁸Naṣṭō mōhā bannē K|kē liyē apnī smr̥iti svarūp kō change karnā paṛēgā . ⁶⁹Mōh tab jātā hai jab yah smr̥iti rahtī hai ki ham gr̥ihasthī haĩ .

⁶⁴In order to become the conquerors of attachment, you will have to change your form to become the embodiment of remembrance.

⁷⁰Hamārā ghar , hamārā sambandh hai tab mōh jātā hai .

⁶⁵When there is the awareness that you are householders, there is attachment.

⁷¹Yah tō is had K|kē jimmēvārī kō bēhad K|kē jimmēvārī mē̃ parivartan kar lō tō bēhad key|kī jimmēvārī sē had K|kē jimmēvārī svataḥ hī pūrī hō jāvēṅgī .

⁶⁶When you feel that that is your home and your relations, then there is attachment. ⁶⁷So now, transform this limited responsibility into an unlimited responsibility.

⁷²Bēhad kō bhūlkar aur had K|kē zimmēvārī kō nibhānē K|kē liyē jitnā hī samay aur saṅkalp lagātī hō itnā hī nibhānē K|kē bajāy bigāṛtē jātē hō . ⁷³Bhalē samajhtē hō ki ham pharja nibhā rahē haĩ vā karttavya kō sambhāl rahē haĩ . ⁷⁴Vah nibhānā vā sambhālnā nahī̃ haĩ .

⁶⁸Then, by your having an unlimited responsibility, the limited responsibilities will automatically be finished. ⁶⁹When you forget the unlimited, then, to the extent that you use your time and thoughts in order to fulfil the limited responsibilities, instead of fulfilling them, you spoil them.

⁷⁵Aur hī apnē had key|kī smr̥iti mē̃ rahnē K|kē kāraṇ un nimit banī huī ātmāō̃ K|kē bhī bhāgya banānē K|kē bajāy bigāṛnē K|kē nimit bantī hō .

⁷⁰Although you may think you are fulfilling your responsibilities and looking after your duties, that is not really fulfilling and looking after them.

⁷⁶Jō phir vah ātmāē̃ bhī āpkē alaukik chalan kō na dēkhtē huyē alaukik bāp kē sāth sambandh jōṛnē mē̃ vañchit rah jātē haĩ .

⁷¹Because of staying in a limited awareness, instead of becoming instruments to create the fortune of those souls, you become the instruments to spoil their fortune.

⁷⁷Tō pharja K|kē bajāy aur hī apnē āp mē̃ bhī merge lagā dētē hō . ⁷⁸Yah mōh kā merge hai .

⁷²Then, because those souls do not see your alokik behaviour, they are deprived of forging a relationship with the alokik Father.

⁷⁹Aur vahī merge anēk ātmāō̃ mē̃ bhī svataḥ hī lag jātā hai .

⁷³Then, instead of fulfilling your duties, you bring a sickness onto yourself.

⁸⁰Tō jiskō pharja samajh rahī hō vah pharja badalkar K|kē merge kā rūp hō jātā hai .

⁷⁴This is the sickness of attachment and this sickness then automatically spreads to others.

⁸¹Isliyē sadā apnē is smr̥iti kō parivartan karnē kā purūṣhārth karō .

⁷⁵Then, whatever you consider to be your duty changes and takes on the form of a sickness.

⁸²Maĩ gr̥ihasthī hū̃ , phalānē bandhan vālī hū̃ vā maĩ phalānē jimmēvārī vālī hū̃ – uskē bajāy apnē mukhya 5 svarūp smr̥iti mē̃ lāō .

⁷⁶So, constantly make effort to transform this awareness of yours. ⁷⁷"I am a householder"; "I have this bondage"; "I have this responsibility".

⁸³Jaisē 5 mukhī brahmā dikhātē haĩ nā .

⁷⁸Instead of this, remember your five main forms.

⁸⁴3 mukh bhī dikhātē haĩ , 5 mukh bhī dikhātē haĩ .

⁷⁹They have shown the five­ faced Brahma and the three­faced Brahma.

⁸⁵Tō āp brāhmaṇō̃ kō bhī 5 mukhya svarūp smr̥iti mē̃ rahē̃ tō merge nikal viśvakē kalyyāṇakārī K|kē pharja mēñcalē̃ jāyēṅgē .

⁸⁰So you Brahmins also have to keep the five main forms in your awareness, then the sickness will be removed and you will be able to carry on with the duty of being world benefactors.

⁸⁶Vah svarūp kōnasē haĩ jis smr̥iti-svarūp mē̃ rahnē sē yah sabhī rūp bhūl jāvē̃  ?

⁸¹What are those forms? ⁸²By staying in the awareness of which form, will you forget all those forms?

⁸⁷Smr̥iti mē̃ rakhnē K|kē 5 svarūp batāō .

⁸³What are the five forms to keep in your awareness?

⁸⁸Jaisē bāp K|kē 3 rūp batātē hō vaisē āp K|kē 5 rūp haĩ - ( 1 ) maĩ bachchā hū̃ ( 2 ) godly student hū̃ ( 3 ) rūhānī yātrī hū̃ ( 4 ) yōddhā hū̃ aur ( 5 ) īśhvarīy vā khudāī-khidmatgār hū̃ .

⁸⁴Just as you speak of the three forms of the Father, so too, you have five forms. ⁸⁵1, I am a child. ⁸⁶2, I am a Godly student. ⁸⁷3, I am a spiritual pilgrim.

⁸⁹Yah 5 svarūp smr̥iti mē̃ rahē̃ .

⁸⁸4, I am a warrior. ⁸⁹5, I am a Godly helper.

⁹⁰Savērē uṭhnē sē bāp kē sāth rūh-rūhān kartē hō nā .

⁹⁰You should have these five forms in your awareness.

⁹¹Bachchē rūp sē bāp kē sāth milan manātē hō nā . ⁹²Tō savērē uṭhnē sē hī apnā yah svarūp yād rahē ki maĩ bachchā hū̃ .

⁹¹When you wake up in the morning, you have a heart­to­heart conversation with the Father. ⁹²In the form of a child, you celebrate a meeting with the Father.

⁹³Tō phir gr̥ihasthī kahā̃ sē āvēgī  ?

⁹³So, as soon as you wake up, remember your form of being a child.

⁹⁴Aur ātmā bāp sē milan manāvē tō milan sē sarv prāpti kā anubhav hō jāyē . ⁹⁵Tō phir buddhi yahā̃-vahā̃ kyō̃ jāvēgī  ?

⁹⁴Then, how can there be a household? ⁹⁵So, when the soul celebrates a meeting and experiences all attainments, why should the intellect be drawn here and there?

⁹⁶Issē siddha hai ki amr̥itvēlē key|kī is pahlē svarūp key|kī smr̥iti key|kī hī kamzōrī hai .

⁹⁶This proves that there is a weakness in the awareness of this first form at amrit vela.

⁹⁷Isliyē apnē girtī kalā K|kē rūp smr̥iti mē̃ ātē haĩ .

⁹⁷This is why you constantly remember the forms that bring you into the stage of descent.

⁹⁸Aisē hī sārē din mē̃ agar yah pā̃chō̃ hī rūp samay - prati-samay bhinn karma K|kē pramāṇ smr̥iti mē̃ rakhō tō kyā smr̥iti-svarūp hōnē sē naṣṭōmōhāḥ nahī̃ hō jāvēṅgē  ?

⁹⁸In the same way, if you kept these five forms in your awareness according to the different activity from time to time, then, by being the embodiment of remembrance, would you not be able to become the conquerors of attachment?

⁹⁹Isliyē batāyā - - muśhkil kā kāraṇ yah hai jō sikal kō nahī̃ dēkhtī hō .

⁹⁹Therefore, you were told the reason you find it difficult is that you do not look at your own face.

¹⁰⁰Tō sadaiv karma kartē huē apnē darpaṇ mē̃ in svarūpō̃ kō dēkhō ki in svarūpō̃ K|kē badlī|badalī aur svarūp tō nahī̃ hō gayā .

¹⁰⁰So, whilst performing actions, constantly look at these forms in your mirror, and check that you have not developed another form instead of these five forms.

¹⁰¹Rūp bigaṛ tō nahī̃ gayā .

¹⁰¹Check that your make­up has not become spoilt.

¹⁰²Dēkhnē sē bigaṛē huē rūp kō sudhār lē̃gē aur sahaj hī sadākāl K|kē liyē naṣṭōmōhāḥ hō jāvēṅgē .

¹⁰²If you look at yourself, you can rectify any make­up that has become spoilt. ¹⁰³And then you will easily become the conquerors of attachment for all time.

¹⁰³Samjhā  ?

¹⁰⁴Do you understand?

¹⁰⁴Abhī yah tō nahī̃ kahē̃gē ki naṣṭōmōhāḥ kaisē banē  ?

¹⁰⁵You will now not say, "How can we become the conquerors of attachment?", will you?

¹⁰⁵Nahī̃ .

¹⁰⁶No.

¹⁰⁶Naṣṭōmōhāḥ aisē banē . ¹⁰⁷‘ kaisē ’ śhabda kō ‘ aisē ’ śhabda mē̃ badal dēnā hai .

¹⁰⁷This is how you become the conquerors of attachment. ¹⁰⁸Change the word, "how", into, "like this".

¹⁰⁸Jaisē yah smr̥iti mē̃ lātī hō ki ham hī aisē thē , ab phir sē aisē ban rahē haĩ . ¹⁰⁹Tō ‘ kaisē ’ śhabda kō ‘ aisē ’ mē̃ badal lēnā hai .

¹⁰⁹Just as you bring into your awareness that you were like that and that you are once again becoming like that, so too, you have to change the word, "how", into, "like this".

¹¹⁰‘ kaisē banē ’ iskē bajāyē ‘ aisē banē ’ , ismē̃ parivartan kar lō tō jaisē thē vaisē ban jāvēṅgē .

¹¹⁰Instead of saying, "How can we become this?", say, "This is how you become this." ¹¹¹Bring about this transformation and you will become as you originally were.

¹¹¹‘ kaisē ’ śhabda khatm hō aisē ban hī jāvēṅgē .

¹¹²The word, "how", will finish and you will become like that.

¹¹²Achchhā  !

¹¹³Achcha.

¹¹³Aisē second mē̃ apnē kō vismr̥iti sē smr̥iti-svarūp mē̃ lānē vālē naṣhṭōmōhā sadā smr̥iti-svarūp bannē vālē samarth ātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

¹¹⁴To those who become the embodiment of remembrance from being forgetful in one second; to the souls who are the conquerors of attachment and are constantly the embodiment of remembrance; to the powerful souls, love, remembrances and namaste from BapDada. ¹¹⁵* * * O M S H A N T I * * *