मंगलवार 19 सितंबर 1972 की अव्यक्त मुरली

⁰> ¹19-09-72om shanti avyakt baapdaadaamdhuban

⁰> > 19/09/72 Avyakt BapDada Revised: 14/02/94

²majbooriyon ko samaapta karne ka saadhan -mazbooti ³abhi achal, adol, atal sthiti mein sthit ho?

¹Are all of you stabilised in your unshakeable, immovable and constant stage?

⁴jo mahaaveeron ki sthiti gaai hui hai, us kalpa pahle ke gaayan va varnan hui sthiti mein sthit ho?

²Are you stabilised in the stage of the mahavirs that is remembered from the previous kalpa?

⁵va apne antim saaksheepan,harshitmukh, nyaari aur ati pyaari sthiti ke sameep aa rahe ho, ki woh sthiti abhi door hai?

³Are you coming close to your final stage of being a detached observer, cheerful, detached and extremely loving? ⁴Or, is that stage still far off?

⁶jo vastu sameep aa jaati hai uske koi-na-koi lakshan va chihna najar aane lagte hain।

⁵You are able to closely see the signs and qualities of anything that is coming close to you.

⁷to aap log kya anubhav karte ho?

⁶So what do you people experience?

⁸kya woh antim sthiti sameep aa rahi hai?

⁷Is that final stage coming close?

⁹sameep se bhi jyaada aur kaunsi stage hoti hai?

⁸What other stage is even closer than that of being close?

¹⁰baap ke sameep aa rahe ho?

⁹Are you coming close to the Father?

¹¹kya anubhav karte ho?

¹⁰What are you experiencing?

¹²sameep ja rahe ho na।

¹¹You are coming close, are you not?

¹³chalte-chalte thahar to nahin jaate ho?

¹²You do not come to a standstill whilst moving along, do you?

¹⁴koi side-scene dekhkar thahar to nahin jaate ho?

¹³You do not stop on seeing a side­scene, do you?

¹⁵chadhti kala ka anubhav karte ho?

¹⁴Are you experiencing the stage of ascent?

¹⁶thaharti kala to nahin?

¹⁵It is not the stopping stage, is it?

¹⁷sthool yaatra par bhi jab jaate hain to chalte rehte hain, rookte nahin hain।

¹⁶When people go on a physical pilgrimage, they continually keep on moving, they do not stop anywhere.

¹⁸yeh bhi roohaani yaatra hai na।

¹⁷This is also a spiritual pilgrimage, is it not?

¹⁹ismen bhi rookna nahin hai।

¹⁸You must not stop here either.

²⁰athak, atal, achal ho chalte rehna hai। ²¹to manzil par pahunch jaavenge।

¹⁹You have to continue to move whilst being tireless, unshakeable and firm; then, you will reach your destination.

²²yeh lakshya rakha hai na।

²⁰This is the aim you have kept, is it not?

²³agar lakshya majboot hai to lakshan bhi aa jaate hain।

²¹If your aim is firm, then you also develop the qualifications.

²⁴majbooti se majbooriyaan samaapta ho jaati hain।

²²By your having that strength, any compulsion is finished.

²⁵agar majbooti nahin hai to phir anek majbooriyaan bhi dikhaai deti hain।

²³If there isn't any strength, then many types of compulsion are also visible.

²⁶to apne ko mahaaveer samajhte ho na।

²⁴You do consider yourselves to be mahavirs, do you not?

²⁷mahaaveer kabhi bhi kisi majboori ko mazboori nahin samjhenge।

²⁵A mahavir will not consider any type of compulsion to be a compulsion.

²⁸ek second mein majbooti ke aadhaar se majboori ko samaapta kar dete hain।

²⁶In one second, on the basis of his strength, he will finish the compulsion.

²⁹aise hi angad samaan apne buddhi roopi paanv ko ek baap ki yaad mein sthit karna hai, jo koi bhi hila na sake।

²⁷In the same way, you have to stabilise the foot of your intellect in the remembrance of the one Father, so that, just like Angad, no one is able to make you fluctuate.

³⁰kalpa pahle bhi aise hi bane the na, yaad aata hai?

²⁸You became this a kalpa ago also, did you not? ²⁹Do you remember this?

³¹jab kalpa pahle aise bane the, to vahi part repeat karne mein kya mushkil hai?

³⁰Since you became this in the previous kalpa, what is difficult in repeating that same part?

³²anek baar kiye huye part ko repeat karna mushkil hota hai?

³¹Is it difficult to repeat a part that you have played many times?

³³to aap bahut-bahut padma bhaagyashaali ho।

³²So, you are multi­multimultimillion times fortunate!

³⁴itne saarevishvake andar baap ko jaanne aur apna janma-siddha adhikaar praapta karne vaale kitne thode hain?

³³Out of the entire world, there are so few who know the Father and claim their birthright.

³⁵anginat nahin hain, ginti vaale hain।

³⁴There are not countless of these; they can be counted.

³⁶un thode jaanne vaalon mein aap ho na।

³⁵You are also amongst those few who know this, are you not?

³⁷to padmaapadma bhaagyashaali nahin hue?

³⁶So, does this not make you multimillion times fortunate?

³⁸abhi to duniya agyaan ki neend mein soi hai aur aap anekon mein se thodi-si aatmaaen baap ke varse ke adhikaari ban rahe ho।

³⁷At present, the world is sleeping in the sleep of ignorance, whereas you, out of the many, are claiming the right to the Father's inheritance.

³⁹jab woh sabhi jaag jaavenge, koshish karenge ki ham bhi kuchh kana-daana le aaven, lekin kya hoga?

³⁸When all of those have awakened, and they try to take even a few grains, what will happen then? ³⁹Will they be able to take it then?

⁴⁰le sakenge? ⁴¹jab let ho jaavenge to kya le paavenge?

⁴⁰When it becomes too late, what will they be able to take?

⁴²us samay aap sabhi aatmaon ko bhi apne shreshtha bhaagya ka pratyaksha roop mein saakshaatkaar hoga।

⁴¹At that time, all of you souls will also have a vision of your elevated fortune in a practical form.

⁴³abhi to gupta hai na।

⁴²At present, it is incognito.

⁴⁴abhi gupta mein na baap ko jaante hain, na aap shreshtha aatmaon ko jaante hain।

⁴³Now, because of it being incognito, they neither know the Father, nor do they know you elevated souls.

⁴⁵saadhaaran samajhte hain।

⁴⁴They consider you to be ordinary.

⁴⁶lekin woh samay door nahin jabki jaagenge, tadpenge, royenge, pashchaataap karenge lekin phir bhi pa na sakenge।

⁴⁵But the time is not far off when they will awaken and cry out in distress; they will cry and repent, but even then, they will not be able to attain anything.

⁴⁷bataao, us samay aapko apne oopar kitna naaz hoga ki ham to pahle se hi pahchaan kar adhikaari ban gaye hain!

⁴⁶At that time, all of you will have so much pride in yourselves, that you recognised Baba earlier and claimed the right.

⁴⁸aisi khushi mein rehna chaahiye।

⁴⁷You should maintain such happiness.

⁴⁹kya mila hai, kaun mila hai aur phir kya-kya hone vaala hai!

⁴⁸What have you received? ⁴⁹Whom have you found? ⁵⁰What is going to happen?

⁵⁰yeh sabhi jaante hue sadaiv atiindriy sukh mein jhoomte rehna hai।

⁵¹Whilst knowing all this, you must continue to dance in supersensuous happiness.

⁵¹aisi avastha hai ki kabhi-kabhi papers hila dete hain?

⁵²Do you have such a stage or do the papers sometimes make you fluctuate?

⁵²hilte to nahin ho?

⁵³You do not fluctuate, do you?

⁵³ghabraate to nahin ho?

⁵⁴You do not become afraid, do you?

⁵⁴ki ek do se sunkar ghabraane ki lahar aati hai, phir apne ko theek kar dete ho?

⁵⁵Or, is it that when you hear things from one another, waves of fear come, and that you then put yourself right?

⁵⁵result kya samajhte ho?

⁵⁶What do you think the result is?

⁵⁶madhuban nivaasiyon ki result kya hai?

⁵⁷What is the result of the Madhuban niwasis?

⁵⁷madhuban nivaasi light-haaoos hain।

⁵⁸Madhuban niwasis are lighthouses.

⁵⁸light- haaoos ooncha hota hai aur raasta bataane vaala hota hai। ⁵⁹madhuban ke direction pramaan sabhi chal rahe hain-to light-haaoos hua na।

⁵⁹A lighthouse is high up and it shows the path. ⁶⁰You are all moving along according to the directions of Madhuban, and so it has become a lighthouse, has it not?

⁶⁰aur oonch stage bhi hui।

⁶¹And there is also the elevated stage.

⁶¹jaise baap ka kehte ho ooncha kaam, vaise hi madhuban arthaat ooncha dhaam।

⁶²As it is said of the Father that His task is elevated, in the same way, Madhuban is also the elevated place.

⁶²to naam aur kaam bhi ooncha hoga na।

⁶³So, the name and the task would both be elevated, would they not?

⁶³naam bhi hai madhuban।

⁶⁴The very name is Madhuban.

⁶⁴madhuban-nivaasiyon ki yeh visheshta hai na-madhurmoorta aur behad ke vairaagyamoorta। ⁶⁵ek taraph madhurta, doosre taraph itna hi phir behad ki vairaagyavriti।

⁶⁵This is the speciality of the Madhuban niwasis, is it not? ⁶⁶The images of sweetness and those who have unlimited disinterest: on the one hand, you have sweetness and on the other hand, you have just as much an attitude of unlimited disinterest.

⁶⁶vairaagyavriti se sirf gambheermoorta rahenge?

⁶⁷With the attitude of unlimited disinterest, would you simply remain serious and mature?

⁶⁷nahin, vaastavik gambheerta ramneekta mein samaai hui hai।

⁶⁸No, in fact, a truly mature and serious nature has an entertaining nature merged within.

⁶⁸woh to agyaani logon ka gambheer roop hoga to bilkul hi gambheer, ramneekta ka naam-nishaan nahin hoga।

⁶⁹Perhaps, when those who do not have any knowledge have a serious nature, they are so serious that there won't be any name or trace of being entertaining.

⁶⁹lekin yathaartha gambheerta ka gun ramneekta ke gun sampanna hai।

⁷⁰However, the accurate virtue of being serious and mature is completed with the virtue of being entertaining.

⁷⁰jaise logon ko bhi samjhaate ho ki ham aatma shaantasvaroop hain lekin sirf shaantasvaroop nahin hai lekin us shaantasvaroop mein aananda, prem, gyaan sabhi samaaya hua hai।

⁷¹You explain to people that the soul is an embodiment of peace. ⁷²However, the soul is not just an embodiment of peace, but within that peace, bliss, love and knowledge are also all merged.

⁷¹to aise behad ke vairaagyamoorta vaale aur saath-saath madhurta bhi, yahi visheshta madhuban nivaasiyon ki hai।

⁷³In the same way, the speciality of the Madhuban niwasis is that they are the images of such unlimited disinterest but that they also have sweetness.

⁷²to jo behad ke vairaagyavriti mein rahne vaale hain woh kab ghabraate hain kya?

⁷⁴Do those who maintain an attitude of unlimited disinterest ever become afraid?

⁷³dagmag ho sakte hain?

⁷⁵Can they ever fluctuate?

⁷⁴hil sakte hain?

⁷⁶Can they ever shake?

⁷⁵kitna bhi jor se hilaaven lekin behad ke vairaagvriti vaale ‘nashtomoha smritisvaroop’ hote hain। ⁷⁶to nashtomoha smritisvaroop ho?

⁷⁷No matter how strongly others may try to make them fluctuate, those who have an attitude of unlimited disinterest are the conquerors of attachment and the embodiment of remembrance.

⁷⁷ki thoda-bahut dekh kar kuchh ansh maatra bhi sneh kaho va moh kaho, lekin sneh ka swaroop kya hota hai, isko to jaante ho na?

⁷⁸So, are you the conquerors of attachment and the embodiment of remembrance? ⁷⁹Or, when you see even a little something, do you have love, or call it attachment?

⁷⁸jiske prati sneh hota hai to uske prati sahayogi ban jaana hota hai।

⁸⁰Call it whatever you will, but what is the form of love? ⁸¹You know this, do you not?

⁷⁹baaki koi reeti-rasma se sneh ka roop prakat karna, isko sneh kahenge va moh kahenge?

⁸²You become co­operative with the one you love. ⁸³But, to let the form of love emerge as a custom or system: would this be called love or attachment?

⁸⁰to ismen madhuban nivaasi paas hue?

⁸⁴So have the Madhuban niwasis passed in this subject?

⁸¹madhuban ka vaayumandal, madhuban nivaasiyon ki vriti, vibration - light-haaoos hone kaaran chaaron or ek second mein phail jaati hai।

⁸⁵Because the Madhuban niwasis are lighthouses, their attitude and vibrations spread into the atmosphere in all four directions in one second.

⁸²to aise samajh kar har part bajaate ho?

⁸⁶Do you play every part considering yourselves to be such instruments?

⁸³nimitta samajh kar va aise samay chhote bachche ho jaate ho?

⁸⁷Or, do you become little children at that time? ⁸⁸What is the result?

⁸⁴kya result hui?

⁸⁹Nothing has happened as yet.

⁸⁵yeh to abhi kuchh nahin hua।

⁹⁰A lot more is still to happen.

⁸⁶ab to bahut kuchh hona hai। ⁸⁷aap sochenge achaanak ho gaya, isliye thoda-sa hua।

⁹¹You may think that because something happened suddenly, only a little has happened.

⁸⁸lekin paper to achaanak aavenge, paper koi bata kar nahin aavenge।

⁹²However, a paper comes suddenly; it does not give advance warning.

⁸⁹pahle bata to diya hai ki aise-aise paper hone vaale hain।

⁹³You have already been told that you will be given such papers.

⁹⁰lekin us samay achaanak hota hai।

⁹⁴At that time, they will happen suddenly.

⁹¹to achaanak paper mein agar zara sankalp mein bhi hilna hua to angad misal hue?

⁹⁵So, if there is the slightest fluctuation in your thoughts because of a paper that comes suddenly, then are you like Angad?

⁹²ab woh last stage nahin aai hai kya?

⁹⁶Have you not yet reached that final stage?

⁹³poochh rahe the na sameep se bhi jyaada nazdeek kaunsi stage hoti hai?

⁹⁷You were asked what is the stage that is even closer than that of being close?

⁹⁴woh hoti hai sammukh dikhaai dena।

⁹⁸That is, of being able to see it in front of you.

⁹⁵sameep aate-aate vahi vastu sammukh ho jaati hai।

⁹⁹Whilst coming close, that thing comes right in front of you.

⁹⁶to sameep ka anubhav karte ho va bilkul woh stage sammukh dikhaai deti hai?

¹⁰⁰So, do you experience closeness or are you able to see that stage right in front of you?

⁹⁷aaj yeh hain, kal yeh ban jaavenge-aise sammukh anubhav karte ho? ⁹⁸jaise saakaar mein anubhav dekha-to bhavishyasvaroop aur antim sampoorn swaroop sada sammukh spashta roop mein rehta tha na।

¹⁰¹Today, you are this and tomorrow, you will become this: do you experience it to be right in front of you in this way? ¹⁰²You saw in the experience of the sakar form how his future form and his final complete form always used to be clearly in front of him.

⁹⁹to follow father karna hai।

¹⁰³Similarly, you have to follow the father.

¹⁰⁰jaise baap ke saamne sampoorn stage va bhavishya stage sada saamne rehti hai, vaise hi anubhav ho raha hai? ¹⁰¹ki sochte ho - ‘‘pata nahin kya bhavishya hona hai?

¹⁰⁴Just as the perfect stage and the future stage constantly stayed in front of the father, in the same way, are you also experiencing this, or are you thinking: I don't know what the future will be?

¹⁰²woh spashta hota kahaan hai? ¹⁰³announce ta hota nahin।

¹⁰⁵It is never clear; it is never announced.

¹⁰⁴’’ lekin jo mahaaveerpurushaartheehain unki buddhi mein sada apne prati spashta rehta hai। ¹⁰⁵to spashta dekhne mein aata hai va thoda- bahut ghoonghat beech mein hai?

¹⁰⁶However, the mahavir effort­makers will always have it clear in their intellect. ¹⁰⁷So, are you able to see it clearly, or is there a thin veil in­between? ¹⁰⁸Nowadays, they also have transparent veils.

¹⁰⁶aajkal traansaperenta ghoonghat bhi hota hai।

¹⁰⁹You are able to see everything through it, yet it is still a veil.

¹⁰⁷dikhaai sabhi kuchh deta hai phir bhi ghoonghat hota hai। ¹⁰⁸lekin vaise spashta dekhna aur ghoonghat beech dekhna - pharka to hoga na?

¹¹⁰However, there would be a difference in seeing something clearly without a veil in­between and seeing something through a veil, would there not?

¹⁰⁹to apne purooshaartha pramaan traansaperenta roop mein ghoonghat to nahin rah gaya hai?

¹¹¹So, according to your effort, there isn't a transparent veil in­between still remaining, is there?

¹¹⁰bilkul hi spashta hai na?

¹¹²Everything is absolutely clear, is it not?

¹¹¹to madhuban nivaasi atal hain na।

¹¹³So, Madhuban niwasis are unshakeable, are they not?

¹¹²ki ki yeh sankalp bhi hai ki yeh kya hota hai?

¹¹⁴Or, do you have the thought: What is happening?

¹¹³kyon, kya ka question to nahin?

¹¹⁵You do not have any questions of why and what, do you?

¹¹⁴jo bhi part chalte hain un harek part mein bahut kuchh guhya rahasya samaae hue hain, woh rahasya kya tha?

¹¹⁶Whatever part is being played, a very deep significance is contained within each part. ¹¹⁷What was that significance?

¹¹⁵sunaaya tha na samay ki soochna dene liye beech- beech mein ghanti baja kar jagaate hain।

¹¹⁸You were told earlier that in order to warn you of the time, a bell is rung every now and then.

¹¹⁶isliye aapke jad chitron ke aage ghanti bajaate hain।

¹¹⁹This is why people ring the bells in front of your non­living images.

¹¹⁷uthaate bhi hain ghanti baja kar, phir sulaate bhi hain ghanti baja kar।

¹²⁰They awaken you by ringing the bells; they put you to sleep by ringing the bells.

¹¹⁸yeh bhi samay ki soochna - ghantiyaan bajti hain। ¹¹⁹kyonki jaise shaastravaadiyon ne lamba- chauda time bata kar sabhi ko sula diya hai।

¹²¹Here also, because the scripture­writers have shown a long duration of the time and put everyone to sleep, you are given a warning of the time by the ringing of bells.

¹²⁰khoob agyaan neend mein sabhi so gaye hain kyonki samajhte hain abhi bahut samay pada hai।

¹²²Everyone is sleeping in the sleep of ignorance because they think that they still have a lot of time.

¹²¹to yahaan phir jo daivi parivaar ki aatmaaen hain unhon ko chalte-chalte maaya kai prakaar ke roop-rang, reeti-rasma ke dvaara albela bana kar samay ki pahchaan se door, purooshaartha ke dheelepan mein sula deti hai।

¹²³So here also, Maya makes the souls of the divine family careless with her various colours and forms and her customs and systems, and makes them distant from the recognition of time and puts them in the sleep of the slackness of effort.

¹²²jab koi albela hota hai to aaraam se rehta hai। ¹²³zimmevaari hone se attention rehta hai ki hamko time par uthna hai, yeh karna hai।

¹²⁴When people are careless, they are comfortable in that, but when they have a responsibility, they have to pay attention that they get up on time and do something.

¹²⁴agar koi programme mein nahin to albela hi so jaavega।

¹²⁵If there is no responsibility, they become careless and go to sleep.

¹²⁵to yeh bhi albelaapan aa jaata hai।

¹²⁶So this is also a carelessness they develop.

¹²⁶jab koi albele ho dheele purooshaartha ke neend ke nashe mein masta ho jaate hain to kya karna padta hai?

¹²⁷When they become careless and are lost in the sleep of being slack in effort, what do you then have to do? ¹²⁸You have to shake them.

¹²⁷unko hilaana padta hai, halchal karni padti hai ki uth jaayen।

¹²⁹You have to create some sort of upheaval so that they wake up.

¹²⁸jaisi-jaisi neend hoti hai vaisa kiya jaata hai।

¹³⁰As is the sleep they are in, so is the kind of noise you make.

¹²⁹bahut gahri neend hoti hai to usko hilaana padta hai lekin koi ki halki neend hoti hai to thodi halchal karne se bhi uth jaata hai। ¹³⁰abhi hilaaya nahin hai, thodi halchal hui hai।

¹³¹If they are in a deep sleep, you have to shake them, but if they are light sleepers, they awaken with the slightest movement. ¹³²At present, you haven't yet shaken anyone; only a little movement has taken place.

¹³¹doosri cheezko nimitta rakh usko hilaaya jaata hai। ¹³²to jaagriti ho jaati hai।

¹³³You use something else as an instrument to shake that person so that he awakens.

¹³³yeh bhi drama mein nimit bani hui jo soochna-swaroop moortiyaan hain, unhon ko thoda hilaaya, halchal ki to sabhi jaag gaye। ¹³⁴kyonki halki neend hai na।

¹³⁴Here, in the drama also, when the images that were the form of a warning were shaken a little, and a little movement was created, everyone awoke, because they were in a light sleep.

¹³⁵jaage to zaroor lekin jaagne ke saath radi to nahin ki?

¹³⁵They definitely did awaken, but did they cry out as soon as they awoke?

¹³⁶aise hota hai, koi ko achaanak jagaaya jaata hai to woh ghabra jaata hai - kya hua?

¹³⁶When someone is suddenly awakened, he becomes afraid and wonders what happened.

¹³⁷to koi yathaartha roop se jaagte hain, koi kuchh ghabraane baad hosh mein aate hain।

¹³⁷Some awaken properly and some become conscious after having become a little afraid.

¹³⁸lekin yeh hona na chaahiye, zara bhi chehre par rooprekha ghabraane ki na aani chaahiye।

¹³⁸However, it should not be like this. ¹³⁹There shouldn't be the slightest trace of any kind of fear visible on your face.

¹³⁹aavaaj mein bhi change na ho। ¹⁴⁰aavaaj mein bhi agar antar aa jaata hai va chehre mein bhi kuchh change aa jaati hai to isko bhi paas kahenge?

¹⁴⁰There shouldn't be the slightest change even in your sound. ¹⁴¹If there is a difference in your sound or on your face, then would you call this a pass?

¹⁴¹yeh to kuchh nahin hua।

¹⁴²In fact, this is nothing.

¹⁴²abhi bahut kade paper to aane vaale hain।

¹⁴³Many more difficult papers are still to come.

¹⁴³paper ko bahut samay ho jaata hai to padhaai mein albelaapan ho jaata hai।

¹⁴⁴When a paper is not to be given until after a long time, the students become careless in their study.

¹⁴⁴phir jab imtihaan ke din najdeek hote hain to phir attention dete hain।

¹⁴⁵Then, when the examination days come closer, they pay attention.

¹⁴⁵to yeh abhi to kuchh nahin dekha।

¹⁴⁶So, as yet, you have seen nothing.

¹⁴⁶pahle ke paper kuchh alag hain, lekin abhi to aise papers aane vaale hain jo svapna mein, sankalp mein bhi nahin hoga। ¹⁴⁷practice aisi honi chaahiye jaise had ka drama saakshi ho dekha jaata hai।

¹⁴⁷However, such papers are to come that you wouldn't even have thought or dreamt of. ¹⁴⁸You should have such a practice that it will be as though you are seeing a limited drama as a detached observer.

¹⁴⁸phir chaahe dardanaak ho va hansi ka ho, donon part ko saakshi ho dekhte hain, antar nahin hota hai kyonki drama samajhte hain।

¹⁴⁹Then, whether a scene is of pain or of laughter, you observe both parts as a detached observer. ¹⁵⁰There won't be any difference in either scene because you will consider it to be a drama.

¹⁴⁹to aisi ekras avastha honi chaahiye।

¹⁵¹So, you should have such a constant stage.

¹⁵⁰chaahe ramneek part ho, chaahe koi snehi aatma ka gambheer part bhi ho to bhi saakshi hokar dekho।

¹⁵²Whether the part is of being entertaining or of a serious and mature part of a loving soul, see that also as a detached observer.

¹⁵¹saakshi drishta ki avastha honi chaahiye।

¹⁵³You should have the stage of being a detached observer.

¹⁵²ghabraai hui ya yuddha karti hui avastha na ho।

¹⁵⁴Your stage should not be that of being afraid or of battling.

¹⁵³koi ghabraate bhi nahin hain, yuddha mein lag jaate hain।

¹⁵⁵Some are not afraid, but they are still engaged in battling.

¹⁵⁴zaroor kuchh kalyaan hoga।

¹⁵⁶There must definitely be some benefit.

¹⁵⁵lekin saakshi drishta ki stage bilkul alag hai।

¹⁵⁷However, the stage of being a detached observer is completely separate.

¹⁵⁶isko hi ekras avastha kaha jaata hai।

¹⁵⁸This is known as the constant stage.

¹⁵⁷woh tab hogi jab ek hi baap ki yaad mein sada magna honge। ¹⁵⁸baap aur varsa, bas, teesra na koi।

¹⁵⁹That will only happen when you constantly remain absorbed in the remembrance of the one Father: Baba and the inheritance, that is all, nothing else.

¹⁵⁹aur, koi baat dekhte-sunte va koi sambandh-samparka mein aate hue aise samjhenge jaise saakshi ho part baja rahe hain।

¹⁶⁰Whilst seeing, listening or coming into connection or relationship, you will consider it to be playing your part as a detached observer. ¹⁶¹The intellect should be lost in that love.

¹⁶⁰buddhi us lagna mein magna। ¹⁶¹baap aur varse ki masti rahe।

¹⁶²Let there be the intoxication of the Father and the inheritance.

¹⁶²isliye ab aisi stage banaao, iske liye apni parakh karne ke liye yeh paper aate hain।

¹⁶³This is why you must now create such a stage. ¹⁶⁴Therefore, in order for you to judge yourself, these papers come to you.

¹⁶³nahin to maaloom kaise pade?

¹⁶⁵How else would you know?

¹⁶⁴harek ki apni sthiti ko parakhne ke liye thermometer milte hain, jisse apni sthiti ko svayan parakh sako।

¹⁶⁶Each of you receives a thermometer to recognise your own stage through which you can judge your own stage for yourself.

¹⁶⁵koi ko kahne ki darkaar nahin, ghabraana nahin, gahraai mein jaao to ghabraahat band ho jaavegi।

¹⁶⁷There is no need for anyone to tell you anything. ¹⁶⁸Do not become afraid. ¹⁶⁹When you go into the depth, all fear will be finished.

¹⁶⁶gahraai mein na jaane kaaran ghabraate ho।

¹⁷⁰Because of not going into the depth, you become afraid.

¹⁶⁷madhuban nivaasiyon ke liye khaas milne liye aaye hue hain।

¹⁷¹Baba has especially come to meet the Madhuban niwasis.

¹⁶⁸ismen bhi shreshtha bhaagyashaali hue na।

¹⁷²You are the ones with the most elevated fortune, are you not?

¹⁶⁹aur to programme banaate rehte। ¹⁷⁰aap bigar programme praapta karte ho। ¹⁷¹to visheshta hui na।

¹⁷³Others continue to make programmes, but you attain everything without programmes, and so this is a speciality, is it not?

¹⁷²madhuban mein baap svayan daudi pahan aate hain।

¹⁷⁴Baba Himself comes running to Madhuban. ¹⁷⁵The result is good.

¹⁷³result to achhi hai।

¹⁷⁶That was only a little upheaval.

¹⁷⁴woh to… zara-si halchal thi। ¹⁷⁵us ‘zara’ ko samajh gaye na।

¹⁷⁷You have now understood that little upheaval, have you not?

¹⁷⁶ab isko bhi nikaalna hai।

¹⁷⁸Now, you have to remove even that.

¹⁷⁷zara bhi phlo (Flaw; dosh) fail kar deta hai।

¹⁷⁹Even the slightest flaw will make you fail.

¹⁷⁸last final paper mein agar zara-sa phlo aa gaya to fail ho jaavenge।

¹⁸⁰If there is the slightest flaw in the last, final paper, then you fail.

¹⁷⁹isliye pahle se paper hote hain paripakva banaane liye।

¹⁸¹This is why, in order to make you strong, papers are given in advance.

¹⁸⁰baaki abhi ki result bahut achhi hai।

¹⁸²However, the result of the present time is very good.

¹⁸¹sabhi ek do mein snehi, sahayogi achhe hain।

¹⁸³All of you are very good and loving and co­operate with one another.

¹⁸²sunaya tha na ki sookshmasarvis ki machinery ab chaalu hoti hai। ¹⁸³to madhuban nivaasiyon se vishesh sookshmasarviski machinery ab chaalu ho gai hai।

¹⁸⁴You were also told earlier that the machinery of subtle service is always working, and so the machinery of Madhuban niwasis is always working. ¹⁸⁵So, the subtle machinery of the Madhuban niwasis has now started to work.

¹⁸⁴aur bhi sevaakendron par sookshm sarvischaalu to hai lekin phir bhi vartamaan result anusaar is sarvismennambarvan madhuban nivaasi hain।

¹⁸⁶At other service centres also, there is subtle service taking place, but according to the present result, Madhuban niwasis are number one in this service.

¹⁸⁵isliye mubaarak ho!

¹⁸⁷This is why you are given congratulations.

¹⁸⁶jaise abhi tak sneh aur sahayog ka saboot de rahe ho, vahi saboot aushdhi ke roop mein jahaan pahunchaane chaahte ho vahaan pahunch raha hai।

¹⁸⁸Until now, you have been giving the proof of love and co­operation. ¹⁸⁹That proof is reaching wherever you want it to reach in the form of a medicine.

¹⁸⁷aapki powerful aushdhi hai na।

¹⁹⁰Yours is a powerful medicine, is it not?

¹⁸⁸jaise-jaise aap ki powerful aushdhi pahunchti jaati hai, vaise-vaise svastha hote ja rahe hain।

¹⁹¹As your powerful medicine reaches everywhere, accordingly they are becoming healthy through that.

¹⁸⁹ismen bhi powerful aushdhi bhejte rahenge to ek haphta mein bhi theek ho sakte hain।

¹⁹²If you continue to send even more powerful medicine, then they can become all right in even one week.

¹⁹⁰margin hai tej karne ki।

¹⁹³There is a margin to make this fast.

¹⁹¹phir bhi result achhi hai।

¹⁹⁴Even so, the result is good.

¹⁹²aisi achhi result ko dekhte huye light- haaoos ki light chaaron taraph pahunch rahi hai।

¹⁹⁵When such a good result is seen, the light of the lighthouse reaches all four directions.

¹⁹³usse aur sthaanon mein bhi light- haaoos ka prabhaav pad raha hai।

¹⁹⁶Through this, other places are also being influenced by the influence of the lighthouse.

¹⁹⁴achha!

¹⁹⁷Achcha.

¹⁹⁵aise sada aapas mein ekmat aur shreshtha gati se chalne vaale, sada ek ki yaad mein rahne vaale, paandav sena aur shakti sena ko yaad-pyaar aur namaste।

¹⁹⁸To those who constantly move along in one direction and with a high speed, who constantly stay in the remembrance of One; to the Pandav Army and the Shakti Army, love, remembrances and namaste from BapDada. ¹⁹⁹* * * O M S H A N T I * * *