शुक्रवार 28 जुलाई 1972 की अव्यक्त मुरली

⁰> ¹28-07-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > Avyakt BapDada 28th July 1972 ¹What are the two main blessings that you received from the Father as soon as you came?

²Apavitratā aur viyōg kō saṅghār karnē vālī śhaktiyā̃ hī - asur saṅghāranī hai

²Do you know these two main blessings? ³When you first came, you received these two blessings: May you be holy!

³Bāp dvārā ānē sē hī mukhyadō vardān kaun sē milē haĩ  ?

⁴May you be pure! ⁵You relate the essence of the knowledge of so many years, to the people of the world, in a second, with these words, do you not?

⁴Unamukhyadō vardānō̃ kō jāntē hō  ?

⁶The aim of your effort and your attainment is this, is it not? ⁷The perfect stage and the attainment of success is this. ⁸So, the blessings that you received as soon as you came - and the awareness that you were reminded of - are of the original form of you souls. ⁹Whilst having the awareness of these first blessings, have you imbibed both things in your life?

⁵Pahlē-pahlē ānē sē yahī dō vardān milē ki - ‘ yōgī bhav ’ aur ‘ pavitra bhav ’ .

¹⁰That is, has your life become holy and pure? ¹¹Or are you still making it like that? ¹²Have you become an embodiment of this dharna?

⁶Duniyā vālō̃ kō bhī ēk second mē̃ 35 varṣā̃ K|kē gyān kā sār in hī śhabdō̃ mē̃ sunātī hō nā .

¹³Or are you still imbibing it? ¹⁴It is something very common, is it not? ¹⁵You must be speaking of both these things many times throughout the day.

⁷Purūṣhārth kā lakṣhya vā prāpti bhī yahī hai nā .

¹⁶So, have you imbibed these two things? ¹⁷Or are you still imbibing them?

⁸Vā sampūrṇ stage vā siddhi key|kī prāpti tō yahī hōtī hai .

¹⁸If there is the slightest separation whilst being a yogi... you would not now be called a “bhogi”(one who constantly indulges in sensual pleasures) , so just two stages remain(that is: “yogi”, and “viyogi”). ¹⁹So, sometimes, Maya separates you from being “yogi”(in union) . ²⁰If together with being in yoga, there is “viyoga” (separation), then would you be said to be a “yogi”? ²¹You yourselves tell others: “if there is the slightest impurity mixed in with your purity, then what would you call that?” Even now, are you separated?

⁹Tō jō pahlē-pahlē ānē sē vardān milē vā smr̥iti dilāī ki āp sabhī ātmāō̃ kā vāstavik svarūp yahī hai , kyā vah pahlī smr̥iti vā yah vardān prāpt kartē jīvan mē̃ yah dōnō̃ hī bātē̃ dhāraṇ kar lī haĩ  ?

²²Or, do you become separated? ²³Because of having the sanskars of the rulers of the globe, and spinning around the globe, do you continue to circle around in both stages - sometimes in union(yoga) , and sometimes in separation (viyoga) ? ²⁴All of you are the ones who remove all souls of the world from this world, are you not? ²⁵Or will the Father remove them from the cycle, and you are the ones who go around the cycle?

¹⁰Arthāt yōgī bhav aur pavitra bhav - aisī jīvan ban gaī hai ki abhī banā rahī hō  ?

²⁶You are the ones who liberate others from this cycle. ²⁷If you yourselves continue to circle around, then how will you remove everyone from it?

¹¹Dhāraṇāmūrta ban gayē hō vā abhī dhāraṇ kar rahē hō  ?

²⁸You have moved away from the many cycles of the path of devotion.

¹²Hai tō bahut common bāt nā .

²⁹It is only then - on the basis of your faith and intoxication - that you challenge everyone to become free from the cycles of the path of devotion. ³⁰Just as that is going around in circles with your body, this is going around in circles with your mind. ³¹So, you have now stopped going around in circles with your body, but have you stopped going around in circles with your mind yet? ³²To sometimes have yoga, while sometimes being viyogi: this is going around in circles with your mind.

¹³Sārē din mē̃ anēk bār yah dō bātē̃ varṇan kartē hōṅgē .

³³Does Maya even now have so much power that she makes those who are master almighty authorities also go around in circles?

¹⁴Tō yah dō bātē̃ dhāraṇ hō gaī haĩ vā hō rahī hai  ?

³⁴Having seen Maya so powerful, do you not know even now how to make Maya unconscious, or how to defeat her?

¹⁵Agar yōgīpan mē̃ zarā bhī viyōg hai , bhōgī tō nahī̃ kahē̃gē .

³⁵Even now you continue to look at her, and you continue to observe that she is attacking you.

¹⁶Bākī rahī yah dō stage . ¹⁷Tō kab māyā yōgī sē viyōgī banā dētī hai .

³⁶It is now the time for the Shakti and Pandava Armies to become merciful and to have mercy.

¹⁸Tō yōg kē sāth agar viyōg bhī hai tō yōgī kahē̃gē kyā  ?

³⁷So, have you not had mercy for yourselves even now? ³⁸Now the power of the Shaktis has to be used for the task of serving many souls.

¹⁹Āp lōg svayã hī aurō̃ kō sunātī hō ki agar pavitratā mē̃ zarā bhī apavitratā hai tō uskō kyā kahē̃gē .

³⁹Now is not the time for you to use your powers for yourselves. ⁴⁰Now, the duty of the Shaktis is for world benefit. ⁴¹Are you remembered as world benefactors or self-benefactors?

²⁰Abhī bhī viyōgī hō kyā  ?

⁴²What is your title and what is your work?

²¹Vā viyōgī ban jātē hō kyā  ?

⁴³Is it that you have one title, whereas your work is something else?

²²Cakravartā rājā bannē K|kē saṅskār hōnē kāraṇ dōnō̃ mē̃ hī chakra lagātī hō kyā - kab yōg mē̃ , kab viyōg mē̃  ?

⁴⁴In a lokik way, when you are young and careless - when you don’t have any responsibilities - you use your time, power, and money just for yourself. ⁴⁵But when you becomelimited creators, you use whatever time and powers you have for your own creation.

²³Āp lōg viśhva K|kē sarvaatmāō̃ kō is chakra sē nikālnē vālē hō nā .

⁴⁶So, who are you now? ⁴⁷Have you not becomemaster creators, and world mothers? ⁴⁸Have you not become images of support for the world?

²⁴Ki bāp nikālnē vālā hai aur āp chakra lagānē vālē hō  ? ²⁵Tō jō chakra sē nikālnē vālē haĩ vah svayã bhī chakra lagātē haĩ  ?

⁴⁹Have you not become images of support for the world? ⁵⁰It is remembered of the Shaktis that they destroyed the devils with a seconds’ drishti(divine vision) . ⁵¹So, have you not destroyed your devilish sanskars(habits) and impurity, in a second?

²⁶Tō phir sabhī kō nikālē̃gē kaisē  ?

⁵²Or, are you destroyers for others and not for the self?

²⁷Jaisē bhakti-mārg K|kē anēk prakār K|kē vyarth chakrō̃ sē nikal chukē hō , tab hī apnē niśhchay aur naśhē K|kē ādhār par sabhī kō cēlēñj kartī hō ki in bhakti K|kē chakrō̃ sē chhūṭō .

⁵³Now, what would the condition of Maya become if she were to oppose you? ⁵⁴You would have seen a “touch-me-not” plant: if a person touches it even slightly, it loses its strength; it doesn’t take any time. ⁵⁵So, with the power of one second’s pure thought, Maya should become unconscious like a “touch-me-not” plant.

²⁸Aisē hī vah hai tan dvārā chakra kāṭnā , aur yah hai man dvārā chakra kāṭnā .

⁵⁶Have you not yet created such a stage? ⁵⁷You should now think that you have little time left for world benevolence.

²⁹Tō tan dvārā chakra lagānā ab chhōṛ diyā .

⁵⁸Otherwise, souls of the world will complain to you, that “you have been taking sustenance for so many years, but, in spite of that, you are still saying that you are becoming holy and pure! ⁵⁹Yet you tell us to claim our inheritance in such a short time!” Your complaint will then come back to you. ⁶⁰So, what will you say then? ⁶¹You say that you are becoming that, or you say that you will become that and you will do that.

³⁰Bākī man kā chakra abhī nahī̃ chhūṭā hai  ?

⁶²That language also has to change now. ⁶³Now become master creators!

³¹Kab viyōg , kab yōg - vah man dvārā hī tō chakra lagātī hō .

⁶⁴Become world benefactors! ⁶⁵The time for using time for your own effort has now passed.

³²Kyā ab tak bhī māyā mē̃ itnī śhakti rahī hai kyā , jō master sarvśhaktivān kō bhī chakra mē̃ lā dēvē  ?

⁶⁶Now, use your time to inspire others to make effort. ⁶⁷Since you say that it is your stage of ascent day by day, then keep the aim in your awareness every second: due to the stage of ascent, there is benefit for everyone.

³³Ab tak māyā kō itnī śhaktiśhālī dēkhkar , kyā māyā kō mūrchhit karnā vā māyā kō hār khilānā nahī̃ ātā hai  ?

⁶⁸If you use the time that you use for yourself to serve others, then you will automatically be able to serve yourself. ⁶⁹In order to progress, you have to change the old methods.

³⁴Abhī tak bhī uskō dēkhtē rahtē hō ki hamārē ūpar war|vār kar rahī hai .

⁷⁰As time continues to change, the problems continue to change, and the conditions of the elements continue to change.

³⁵Abhī tō āp śhakti-sēnā aur pāṇḍav-sēnā kō anya ātmāō̃ kē ūpar māyā kā war|vār dēkhtē huyē merciful bankar rahm karnē kā samay āyā hai .

⁷¹In the same way, you now have to change yourself. ⁷²The same customs and systems, the same speed, the same language and the same way of speaking: all of these now have to change. ⁷³If you don’t change yourself, then how will you change the world?

³⁶Tō kyā ab tak apnē ūpar bhī rahm nahī̃ kiyā hai  ?

⁷⁴You have the experience of how the “tamo”(impure) quality is going into its extreme.

³⁷Ab tō śhaktiyō̃ key|kī śhakti anya ātmāō̃ key|kī sēvā prati karttavya mē̃ lagnē kī haĩ .

⁷⁵You then have to stay in super-sensuous joy. ⁷⁶They are going towards extreme degradation, whereas you are going towards extreme progress.

³⁸Ab apnē prati śhakti kām mē̃ lagānā , vah samay nahī̃ hai .

⁷⁷Theirs is the stage of descending, whereas yours is the stage of ascending. ⁷⁸You now have to change happiness into super-sensuous joy.

³⁹Ab śhaktiyō̃ kā karttavyaviśv-kalyāṇ kā hai .

⁷⁹That is why the memorial of the final stage is the super-sensuous joy of the gopes and gopis(companions of Krishna).

⁴⁰Viśv-kalyāṇī gāī huī hō ki svayã kalyāṇī hō  ?

⁸⁰When there is extreme happiness, then any waves of sorrow will also come to an end.

⁴¹Nām kyā hai aur kām kyā hai .

⁸¹So, do not now say that you will do it or that you will become that.

⁴²Nām ēk , kām dūsrā  ?

⁸²You have become that, and you are now making others that.

⁴³Jaisē laukik rūp mē̃ bhī jab albēlē chhōṭē hōtē haĩ , jimmēvārī nahī̃ hōtī hai  ; tō samay vā śhakti vā dhan apnē prati hī lagātē haĩ .

⁸³You are now sitting in this old world for service alone. ⁸⁴Otherwise, when Baba became avyakt he would have taken you with him too. ⁸⁵However, the responsibility of the Shaktis and the part of the final task are fixed.

⁴⁴Lēkin jab had K|kē rachayitā ban jātē haĩ tō jō bhī śhaktiyā̃ vā samay hai vah rachnā kē prati lagātē haĩ .

⁸⁶It is just for this part that Baba is in the subtle region and you are in the corporeal world. ⁸⁷It is the duty of you souls to liberate souls who are trapped in the corporeal world in corporeal feelings, from their corporeal feelings.

⁴⁵Tō ab kaun hō  ?

⁸⁸Now engage yourselves in fulfilling the task for which you are still in the corporeal world. ⁸⁹Until then, the father(Brahma) is invoking all of you to the subtle region, because all of you are going to return home together. ⁹⁰The father cannot go back home alone without you. ⁹¹Therefore, now quickly fulfil the task of the corporeal world, and we will then return home together, and then come and rule in our kingdom.

⁴⁶Ab master rachayitā , jagat-mātāē̃ nahī̃ banī hō  ?

⁹²For how much longer will he invoke you to the subtle region? ⁹³Therefore, become equal to the father.

⁴⁷Viśhva K|kē uddhār mūrt nahī̃ banī hō  ?

⁹⁴Did the father not make himself perfect by becoming a world benefactor? ⁹⁵He did that, did he not?

⁴⁸Viśhva K|kē ādhār mūrt nahī̃ banī hō  ? ⁴⁹Jaisē śhaktiyō̃ kā gāyan hai ki ēk second key|kī dr̥iṣhṭi sē asur sanhār kartī hai .

⁹⁶Just as the father used his every thought and deed for the children and souls of the world, similarly you have to follow the father. ⁹⁷Achcha. ⁹⁸To those who use their every thought and deed for world benefit.. to the children who become equal to the father: love, remembrance, and namaste.

⁵⁰Tō kyā apnē sē āsurī saṅskār vā apavitratā kō second mē̃ sanhār nahī̃ kiyā hai  ?

⁹⁹(to the brothers and sisters of Punjab) ¹⁰⁰In the land of Punjab, just as the Kaurava Government is proud, the Pandava Governinent is also proud.

⁵¹Vā dūsrō̃ prati sãhāranī hō , apnē prati nahī̃  ?

¹⁰¹The speciality of Punjab is that most helpers who have emerged to help in BapDada’s task are from Punjab.

⁵²Ab tō māyā agar sāmnā bhī karē tō uskī kyā hālat hōnī chāhiē  ?

¹⁰²The jewels from Sindh - who emerged and became instruments - have made you jewels emerge. ¹⁰³It is now the duty of all of you to make such good jewels emerge.

⁵³Jaisē chhuīmuī kā vr̥ikṣha dēkhā hai nā .

¹⁰⁴They should not be those who create complications.

⁵⁴Agar kōī bhī manuṣhya kā zarā bhī hāth lagtā hai tō śhaktihīn hō jātī hai .

¹⁰⁵The proof that should emerge from you should emerge now. ¹⁰⁶Now check yourselves! ¹⁰⁷Do you become fed up with your own creation?

⁵⁵Usmē̃ time nahī̃ lagtā .

¹⁰⁸This has also continued from the beginning.

⁵⁶Tō āp K|kē sirph ēk second K|kē śhuddha saṅkalp key|kī śhakti sē māyā chhuīmuī māphik mūrchhit hō jānī chāhiē .

¹⁰⁹It is easier for all of you. ¹¹⁰You don’t have to give any physical sustenance, only spiritual sustenance. ¹¹¹However, when the first group emerged, they had both responsibilities.

⁵⁷Aisī sthiti nahī̃ āī hai  ?

¹¹²It is easy to fulfil one responsibility.

⁵⁸Ab tō yahī sōchō ki viśhva K|kē kalyāṇ prati hī thōṛā-sā samay rahā huā hai .

¹¹³When you have both responsibilities, you have to give your time. ¹¹⁴Nevertheless, the first group at least emerged.

⁵⁹Nahī̃ tō viśvakī ātmāē̃ āp lōgō̃ kō ulahnā dē̃gī ki - āp lōgō̃ nē 35 varṣhō̃ mē̃ itnī pālnā lī , phir bhī kahtī hō ‘ yōgī bhav ’ , ‘ pavitra bhav ’ ban rahē haĩ , aur hamkō kahtī hō 4 varṣh mē̃ varsā lē lō .

¹¹⁵Now, the aim of all of you should be to quickly make those emerge who are going to be close to you and your subjects — to reveal both types of souls. ¹¹⁶That practical fruit should be visible. ¹¹⁷You are now working hard, but still not that much practical fruit is visible. ¹¹⁸What is the reason for this?

⁶⁰Phir āpkā hī ulahnā āpkō dēgē .

¹¹⁹What is the main difference between the sustenance that BapDada gives, and the Godly sustenance that you give - due to which the moths that should surrender themselves to the Flame are not able to do so? ¹²⁰For this to be a part of the drama is a different matter, but you have to become equal to the Father, do you not? ¹²¹“Practical fruit” does not mean that you become heirs in one day. ¹²²To the extent that you make effort and have hopes, if your result is also to that extent, then that is also practical fruit.

⁶¹Phir āp kyā kahē̃gē  ?

¹²³Why does that not emerge? ¹²⁴BapDada does not have any desires for the fruit of action. ¹²⁵Firstly, as he is incorporeal he has no reward, and so he cannot have any desires. ¹²⁶And even when he played a practical part in the corporeal form, because of having the awareness of the Father in his every word and deed, he didn’t have the slightest thought of receiving any fruit.

⁶²Yah jō kahtē hō ki abhī ban rahē haĩ vā banē̃gē , karē̃gē - yah bhāṣhā bhī badalnī hai .

¹²⁷However, what happens here? ¹²⁸Whatever any of you do, you want to attain the fruit of that here. ¹²⁹It is just as a tree definitely bears fruit.

⁶³Abhī master rachayitā banō .

¹³⁰However, if you begin to eat it there and then, you will never be able to get completely ripe fruit, because you will have eaten the unripe fruit. ¹³¹So, this is also like that. ¹³²Whatever you do, you definitely have a desire for the fruit of that, even in a subtle form: you did something and ate its fruit, and so how could the practical fruit be visible? ¹³³It would be unripe, would it not?

⁶⁴Viśhva - kalyāṇkārī banō .

¹³⁴There are different types of desire for fruit.

⁶⁵Ab apnē purūṣhārth mē̃ samay lagānā , vah samay bīt chukā . ⁶⁶Ab dūsrō̃ kō purūṣhārth karānē mē̃ lagāō .

¹³⁵Just as there is a list of limitless sorrow, in the same way, there is definitely a desire for the fruit, or a subtle thought to receive some type of response to that.

⁶⁷Jabki kahtē hō din-prati-din chaṛhtī kalā hai  ; tō chaṛhtī kalā , sarv kā bhalā ’ - isī lakṣhya kō her|har second smr̥iti mē̃ rakhō .

¹³⁶There is definitely 1% or 2% desire to receive a result: you do not find it possible to have a completely altruistic attitude. ¹³⁷You lack the stage of having the knowledge of the reward of your effort whilst yet having no attachment to it.

⁶⁸Jō apnē prati samay lagātē haĩ vah dūsrō̃ key|kī sēvā mē̃ lagānē sē automatically apnī sēvā hō hī jāyēṅgī .

¹³⁸For example: you served some people; you explained to eight people. ¹³⁹Out of those, some praised you, whereas others neither praised you nor defamed you, but remained mature and quiet.

⁶⁹Apnī apnī tarakkī karnē K|kē liyē purānē tarīkō̃ kō change karō .

¹⁴⁰Out of the eight, your attention will go more to those who praised you. ¹⁴¹You will not be able to recognise the maturity of those who remained quiet.

⁷⁰Jaisē samay badaltā jātā hai , samasyāē̃ badaltī jātī haĩ , prakr̥iti kā rūp-raṅg badaltā jātā hai , vaisē apnē kō bhī ab parivartan mē̃ lāō .

¹⁴²Your sanskars of accepting the external praise will be more visible. ¹⁴³In other words, you would say your nature and sanskars are the same as that person’s, and that such-and-such a person’s sanskars are not the same, and that is why he remains distant.

⁷¹Vahī rīti-rasma , vahī raphtār , vahī bhāṣhā , vahī bōlnā abhī badalnā chāhiē .

¹⁴⁴However, in fact, that is also accepting fruit in a subtle way. ¹⁴⁵The main reason is that, when you do something, you then wait for the result.

⁷²Āp apnē kō hī nahī̃ badalē̃gē tō duniyā kō kaisē badalē̃gē .

¹⁴⁶First of all, there is the attention: “What did this one say about me? ¹⁴⁷I gave this lecture, and what did everyone have to say about it?” Your attention will be drawn to that. ¹⁴⁸To accept the result with the aim of making yourself move forward - to know the result of your service, to know it for your own progress - is a different matter from having a desire for something good or bad. ¹⁴⁹If you do something and instantly accept its fruit, then you accumulate nothing: you simply earned and ate it.

⁷³Jaisē tamōguṇ ati mē̃ jā rahā hai , yah anubhav hōtā hai nā .

¹⁵⁰There isn’t any will-power in that. ¹⁵¹Such souls will always remain weak internally.

⁷⁴Tō āp phir atīndriya sukh mē̃ rahō .

¹⁵²They will not be powerful because they are empty inside.

⁷⁵Vah ati girāvaṭ K|kē taraph aur āp unnati K|kē taraph .

¹⁵³Anything that is full is powerful. ¹⁵⁴So, this is the main reason.

⁷⁶Unhō̃ key|kī girtī kalā , āpkī chaṛhtī kalā .

¹⁵⁵This is why it is very rare that the fruit ripens and comes in front of you.

⁷⁷Abhī sukh kō atīndriya sukh mē̃ lānā hai . ⁷⁸Isliyē antim stage kā yahī gāyan hai ki atīndriya sukh gōp-gōpiyō̃ sē pūchhō .

¹⁵⁶When this finishes, you will then be able to see the result of all three — incorporeal, egoless, as well as viceless - that is, all three subjects will be visible in your thoughts, words, and deeds.

⁷⁹Sukh key|kī ati hōnē sē viśhēṣh arthāt duḥkh key|kī lahar K|kē saṅkalp kā bhī ant hō jāvēgā .

¹⁵⁷While in the body, the incorporeal soul-conscious form will be visible. ¹⁵⁸You saw the sakar form: he was elderly, but, you still didn’t see the body; you only saw the soul.

⁸⁰Tō ab yah nahī̃ kahnā ki karē̃gē , banē̃gē .

¹⁵⁹The corporeal disappeared, and you only saw the subtle one.

⁸¹Bankar banā rahē haĩ .

¹⁶⁰Because of his having the incorporeal stage while in the corporeal form, only the incorporeal and subtle were visible. ¹⁶¹Such a stage will be practical. ¹⁶²At present, you yourselves come into body consciousness again and again, and this is why others are not able to have a vision of the incorporeal or angelic form. ¹⁶³There should be all these three — the incorporeal stage for your thoughts, egoless in your words, and viceless in your deeds.

⁸²Ab sirph sēvā K|kē liyē hī is purānī duniyā mē̃ baiṭhē haĩ .

¹⁶⁴There should not be the slightest vice. “Mine” and “yours”, pride and prestige: these are also vices.

⁸³Nahī̃ tō jaisē bābā avyakt banē , vaisē āpkō bhī sāth lē jātē .

¹⁶⁵When there is the slightest trace of it, a whole progeny is created. ¹⁶⁶There should be no trace of vice even in your thoughts.

⁸⁴Lēkin śhaktiyō̃ key|kī jimmēvārī , antim karttavya kā part nūndhā huā hai .

¹⁶⁷When you have all these three stages, then the subjects and heirs that are to emerge through your influence will emerge very quickly.

⁸⁵Sirph isī part K|kē liyē bābā avyakt vatan mē̃ aur āp vyakt mē̃ hō .

¹⁶⁸You are sowing the imperishable seeds of your efforts now, and the fruit of those - and some influence of the practical - will emerge together.

⁸⁶Vyakt bhāv mē̃ phansī huī ātmāō̃ kō is vyakt bhāv sē chhuṛānē kā karttavya āp ātmāō̃ kā hai .

¹⁶⁹Then you will see quick service taking place. ¹⁷⁰So, you have now understood the reason, have you not? ¹⁷¹Find a solution for that. ¹⁷²Do not let it be just in words.

⁸⁷Tō jis karttavya K|kē liyē is sthūl vatan mē̃ ab tak rahē huyē hō , usī karttavya kō pālan karnē mē̃ lag jāō .

¹⁷³What will happen then? ¹⁷⁴You will become an image that grants visions. ¹⁷⁵All three stages will be visible practically. ¹⁷⁶Nowadays, everyone wants to see the practical proof.

⁸⁸Tab tak bāp bhī āp sabhī kā sūkṣhmavatan mē̃ āhvān kar rahē haĩ .

¹⁷⁷They don’t want to hear anything. ¹⁷⁸They have been hearing things from the Copper Age onwards.

⁸⁹Kyōṅki ghar tō sāth chalnā hai nā .

¹⁷⁹One gets tired from hearing a lot, and so the majority are now tired. ¹⁸⁰You heard on the path of devotion, and politicians nowadays also speak a lot, and so everyone is tired of hearing: they now want tosee. ¹⁸¹Everyone says: “Demonstrate it by doing something. ¹⁸²Give us some practical proof because only then can it be said that you are doing something.” The practical activity of all of you is the practical proof.

⁹⁰Āpkē binā bāp bhī akēlā ghar mē̃ nahī̃ jā saktā .

¹⁸³There is no need to give proof for that which is visible practically.

⁹¹Isliyē ab jaldī - jaldī is sthūl vatan K|kē karttavya kā pālan karō , phir sāth ghar mē̃ chalē̃gē vā apnē rājya mē̃ rājya karē̃gē .

¹⁸⁴So, you now have to have practical activity. ¹⁸⁵The great destruction that is to take place in the future and the new world that is to come should be visible through your features.

⁹²Ab kitnā samay avyakt vatan mē̃ āhvān karē̃gē  ?

¹⁸⁶When they see this they will have disinterest automatically.

⁹³Isliyē bāp samān banō .

¹⁸⁷On one side, there will be disinterest.

⁹⁴Kyā bāp viśhva-kalyāṇakārī bannē sē apnē āp kō sampann nahī̃ banā sakē  ? ⁹⁵Banāyā nā .

¹⁸⁸And on the other side, they will have the enthusiasm to create their future. ¹⁸⁹It is said: “There has to be liberation in one eye, and liberation-in-life in the other eye”.

⁹⁶Tō jaisē bāp nē her|har saṅkalp , her|har karma bachchō̃ kē prati vā viśvakī ātmāō̃ prati lagāyā , vaisē hī follow father karō .

¹⁹⁰So, destruction is the gate to liberation, and establishment is the gate to liberation-in-life. ¹⁹¹Both should be visible through your two eyes. ¹⁹²This old world is now about to finish. ¹⁹³Your eyes and forehead should say this.

⁹⁷Achchhā  !

¹⁹⁴The forehead says a lot.

⁹⁸Aisē her|har saṅkalp , her|har karmaviśvakalyāṇ arth|earth lagānē vālē , bāp samān bannē vālē bachchō̃ prati yād-pyār aur namastē .

¹⁹⁵When someone’s forehead shows their fortune, they think he is very miraculous. ¹⁹⁶When you do such service, there will be cries of victory. ¹⁹⁷So, you have to become a sample in front of the world. ¹⁹⁸Achcha.

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