शुक्रवार 4 मई 1973 की अव्यक्त मुरली

⁰> ¹04-05-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 04/05/73 Avyakt BapDada Revised: 25/07/94

²Adhikārī aur adhīn ³Sarvśhaktivān number one artist banānē vālē , bhāgya vidhātā , sarv-ātmāō̃ key|kī takdīr jagānē vālē bābā bōlē  : ⁴Jitnī āvāz mē̃ ānē key|kī practice ( P r a c t i c e ) nirantar aur natural ( N a t u r a l ) rūp mē̃ hai , aisē hī āvāz sē parē apnī ātmā K|kē svadharm , śhānt svarūp key|kī sthiti kā anubhav bhī natural rūp mē̃ aur nirantar kartē hō  ?

¹Just as you naturally and constantly have the practice of coming into sound, in the same way, do you naturally and constantly practise going beyond sound and stabilising yourself in your original stage; in the stage of being the embodiment of peace? ²Do you experience the practice of both equally, or have the sanskars of being bodily beingsover eighty­four births become very firm?

⁵Dōnō̃ abhyās samān rūp mē̃ anubhav kartē hō yā 84 janmō̃ K|kē śharīrdhārī bannē K|kē saṅskār bahut kaṛē hō gayē haĩ  ? ⁶84 janm vāṇī mē̃ ātē rahtē hō aur 84 janmō̃ K|kē saṅskārō̃ kō ēk second mē̃ parivartan kar saktē hō arthāt vāṇī sē parē sthiti mē̃ sthit hō saktē hō yā vē|way saṅskār bār-bār apnī taraph ākarṣhit kartē haĩ  ?

³For eighty­ four births, you have been coming into sound; so, can you transform the sanskars of eighty­four births in one second, that is, can you stabilise yourself beyond sound? ⁴Or, do those sanskars constantly attract you towards themselves again and again?

⁷Kyā samajhtē hō  ?

⁵What do you think?

⁸84 janmō̃ K|kē saṅskār prabal haĩ yā is suhāvanē saṅgamyug K|kē ēk second mē̃ aśharīrī , vāṇī sē parē apnī anādi stage ( S t a g e ) kā anubhav bhī prabal hai  ?

⁶Are the sanskars ofeighty­four births so powerful, or is the experience at the confluence age of the stage of going beyond sound and being bodiless in one second more powerful?

⁹Uskī tulnā mē̃ vah stage powerful hai jō apnī taraph ākarṣhit kar sakē yā 84 janmō̃ K|kē saṅskār powerful haĩ  ?

⁷In comparison, is the stage that is able to attract towards itself said to be more powerful or the sanskars of eighty­ four births?

¹⁰Vah 84 janm haĩ aur yah ēk second kā anubhav hai .

⁸Those are eighty­four births and this is the experience of one second.

¹¹Phir bhī powerful anubhav kaun-sā hai  ?

⁹Even so, which is the more powerful experience?

¹²Kyā samajhtē hō  ?

¹⁰What do you think?

¹³Jyādā ākarṣhaṇ kaun kartā hai  ?

¹¹Which one attracts more?

¹⁴Vah anubhav yā yah anubhav  ?

¹²Is it that experience or this experience?

¹⁵Vāṇī mē̃ ānē kā saṅskār yā vāṇī sē parē hōnē kā anubhav  ?

¹³The sanskars of coming into sound or the experience of going beyond sound?

¹⁶Vāstav mē̃ yah ēk second kā anubhav bahut samay K|kē anubhav kā ādhār hai , ēk second mē̃ anēk prāptiyō̃ kō anubhav karānē vālā hai .

¹⁴In fact, this experience of one second is based on the experience over a long period of time; it is one that enables youto experience many attainments.

¹⁷Isliyē yah ēk second anēk varṣhō̃ K|kē samān hai .

¹⁵This is why this one second is equivalent to many years.

¹⁸Aisā anubhav kartē hō nā  ? ¹⁹Jab chāhē̃ aur jaisē apnē mukh kō chalānā chāhē̃ vaisē chalāyē̃ .

¹⁶You have the experiencethat you are able to use your mouth when and as you wish, do you not?

²⁰Second iskō kahā jātā hai .

¹⁷This is known as a second.

²¹Is śharīr kō chalānē vālē master mālikpan key|kī stage .

¹⁸This is the stageof being a master who makes the body work.

²²Tō mālik banē hō  ?

¹⁹So, have you become the masters?

²³Śharīr K|kē mālik banē hō  ?

²⁰Have you become the masters of thebody?

²⁴Mālik kaun ban saktā hai , yah jāntē hō  ?

²¹Do you know who can become a master?

²⁵Mālik vah ban saktā hai jō pahlē bālak ban jāyē .

²²One who first becomes a child can become a master.

²⁶Agar bālak nahī̃ bantē tō āp apnē śharīr kā mālik bhī nahī̃ ban saktē .

²³If you do notbecome a child, you cannot even become a master of your own body.

²⁷Sarvśhaktivān K|kē bālak apnī prakr̥iti K|kē mālik nahī̃ hōṅgē  ?

²⁴Would a child of the Almighty Authority notbe a master of even his own body?

²⁸Jab yah smr̥iti svarūp hō jātē haĩ ki ham bālak sō mālik haĩ , abhī is prakr̥iti K|kē mālik haĩ aur phir viśhva kā mālik bannā hai arthāt jitnā bālakpan yād rahēgā utnā mālik-pan kā naśhā rahēgā , khuśhī rahēgī , aur is mastī mē̃ magna rahē̃gē .

²⁵When you become the embodiment of the awareness that you are a child and so amaster, that you are now the master of this matter, then you will become the master of the world. ²⁶That is, the moreyou remember being the child, the more intoxication there will be of being the master; there will also be thathappiness and you will be absorbed in that intoxication.

²⁹Agar kisī bhī samay prakr̥iti K|kē ādhīn hō jātē haĩ tō uskā kāraṇ kyā hai  ?

²⁷If, at any time, you become dependent on matter, then whatis the reason for that?

³⁰Apnī master sarvśhaktivān key|kī stage kō bhūl jātē haĩ .

²⁸It is because you forget your stage of being a master almighty authority.

³¹Apnē adhikār kō sadaiv sāmnē nahī̃ rakhtē haĩ .

²⁹You do not constantlykeep your rights in front of you.

³²Adhikārī kabhī kisī K|kē ādhīn nahī̃ hōtē .

³⁰One who has all rights can never be dependent on anything or anyone.

³³Apnē kō ever-ready aur ôlarāuṇḍar ( A l l r o u n d e r ) samajhtē hō  ?

³¹Do you consider yourselves to be ever­ready and all­rounders?

³⁴Ever-ready kā arth|earth kyā hai  ?

³²What does it mean to be ever­ready?

³⁵Kaisī bhī paristhiti hō , kaisī bhī parīkṣhāyē̃ hō̃ lēkin śhrīmat pramāṇ jis sthiti mē̃ sthit hōnā chāhtē hō , kyā usmē̃ sthit hō saktē hō  ?

³³Are you able tostabilise yourselves in the stage that is dictated by shrimat, as you wish, no matter what the situations are or whatexaminations come in front of you?

³⁶Order par ever-ready hō  ?

³⁴Are you ever­ready on that order?

³⁷Order arthāt śhrīmat .

³⁵An order means shrimat.

³⁸Tō aisē ever-ready hō jō saṅkalp bhī śhrīmat pramāṇ chalē  ? ³⁹Aisē ēvararēṛī hō  ?

³⁶So, are you ever­ready to such an extent that even your thoughts are according to shrimat?

⁴⁰Śhrīmat hai-ēk second mē̃ sākṣhī avasthā mē̃ sthit hō jāō , tō us sākṣhī avasthā mē̃ sthit hōnē mē̃ ēk second K|kē bajāy agar dō second bhī lagāyē tō kyā uskō ever ready kahē̃gē  ?

³⁷Are you ever­ready to this extent? ³⁸If youreceive the shrimat to stabilise yourself in the stage of being a detached observer in one second, and you take twoseconds instead of one second to stabilise yourself in that stage, would that be called being ever­ready?

⁴¹Jaisē miliṭrī kō order hōtā hai-sṭôp tō phauran stop hō jātē haĩ . ⁴²Stop kahnē kē bād ēk pāṅw bhī āgē nahī̃ baṛhā saktē haĩ . ⁴³Isī pramāṇ śhrīmat milē va direction milē aur ēk second mē̃ us sthiti mē̃ sthit hō jāyē̃ dūsrā second bhī na lagē-isakō kahā jātā hai ever-ready .

³⁹When themilitary receive an order to stop, they stop instantly; they cannot take even one step forward after receiving the order.In the same way, if you were to receive the shrimat or the direction to stabilise yourself in a particular stage in onesecond, then not to take another second is called being ever­ready.

⁴⁴Aisī stage mē̃ ēk second mē̃ us sthiti mē̃ sthit hō jāyē̃ .

⁴⁰When you have such a stage, you are able tostabilise yourself in that stage in one second.

⁴⁵Ēk second mē̃ apnē kō sthit karnē K|kē is purūṣhārth kō hī tīvr purūṣhārth kahā jātā hai .

⁴¹The effort to stabilise yourself in any particular stage in one second is called intense effort.

⁴⁶Sabhī tīvr puruṣhārthī hō nā  ?

⁴²Are you all intense effort­makers?

⁴⁷Puruṣhārthī key|kī stage sē abhī pār hō gayē hō nā  ?

⁴³You have all gone beyond the stage of being just effort­makers, have you not?

⁴⁸Kyā sabhī abhī tīvr puruṣhārthī key|kī stage par pahuñch gayē haĩ  ?

⁴⁴Have all of you reached yourstage of being an intense effort­maker?

⁴⁹Aisē apnē kō anubhav kartē hō  ?

⁴⁵Do you experience yourselves to be this?

⁵⁰Jarā bhī saṅkalpō̃ key|kī halchal na hō , aisī stage anubhav kartē jā rahē hō  ?

⁴⁶There should not be the slightestfluctuation in your thoughts. ⁴⁷Do you continually experience such a stage?

⁵¹Isī hisāb sē sabhī ever-ready hō  ?

⁴⁸Are all of you ever­ ready, according tothis?

⁵²Śhakti sēnā tō ever-ready ban gaī nā  ?

⁴⁹The Shakti Army has become ever­ready, has it not?

⁵³Śhastradhārī śhakti sēnā is sthiti tak pahuñch gayī hai , yā pahũchē ki pahũchē  ?

⁵⁰Has the Shakti Army reached this stage or are they about to reach it?

⁵⁴Kyā abhī pahuñchē nahī̃ haĩ  ?

⁵¹Have you not yet reached this stage?

⁵⁵Kyā samajhtē hō  ?

⁵²What doyou think?

⁵⁶Ismē̃ pāṇḍav number one haĩ yā śhaktiyā̃  ?

⁵³Are the Pandavs or the Shaktis number one in this?

⁵⁷Kamāl yah hai ki pāṇḍav vātāvaraṇ va vāyumaṇḍal K|kē samparka mē̃ ātē huē bhī apnī sthiti kō aisā banā lē̃ jaisē apnī kār|car hō yā kōī bhī savārī hō tō uskō jahā̃ chāhō , vahā̃ rō saktē hō ki nahī̃  ?

⁵⁴The wonder is that the Pandavs are able to createsuch a stage even when they come into an atmosphere or environment. ⁵⁵When you have a car, or whatever you areriding, are you able to stop it whenever you want or not?

⁵⁸Aisē apnī her|har karm-indriyō̃ kō jab chāhō jaisē chāhō vahā̃ lagāō aur jab na lagānā hō tō karm-indriyō̃ kō control kar sakō .

⁵⁶In the same way, you should be able to use your physicalorgans when and where you want to; and, if you do not want to use them, you should be able to control them.

⁵⁹Apnī buddhi kō jahā̃ chāhō , jitnā samay chāhō , utnā samay us sthiti mē̃ sthit kar saktē hō nā  ?

⁵⁷Youare able to stabilise your intellect in whichever stage you want for as long as you want, are you not?

⁶⁰Kyā pāṇḍav first ( F i r s t ) nahī̃ haĩ  ?

⁵⁸Are the Pandavsnot first in this?

⁶¹Yā jis bāt mē̃ apnā bachāv hō usmē̃ śhaktiyō̃ kō āgē kartē haĩ aur kyā śhaktiyō̃ kō ḍhāl banātē hō  ?

⁵⁹Or, are you putting the Shaktis in front in this aspect because you want to save yourself from it? ⁶⁰Doyou make the Shaktis your shield?

⁶²Śhaktiyā̃ bhī cum|kam nahī̃ .

⁶¹The Shaktis are no less either.

⁶³Śhaktiyā̃ pāṇḍavō̃ kō extra hailpa dē dē̃gī . ⁶⁴Śhaktiyā̃ mahādānī haĩ tō aisē ever-ready banānā hai .

⁶²The Shaktis will give extra help to the Pandavs.You Shaktis are the great donors and so you have to make others ever­ready in the same way.

⁶⁵Achchhā , ôlarāuṇḍar kā arth|earth samajhtē hō  ?

⁶³Achcha. ⁶⁴Do you understand the meaning of being an all­rounder?

⁶⁶Ôlarāuṇḍar kā arth|earth kyā hai  ?

⁶⁵What does it mean to be an all­rounder?

⁶⁷Ôlarāuṇḍar tō hō nā  ?

⁶⁶You are all­rounders, are you not?

⁶⁸Sampūrṇ stage mē̃ ôlarāuṇḍar key|kī stage kaunsī hai  ?

⁶⁷What is the stage of being an all­rounder to perfection?

⁶⁹Ismē̃ tīn viśhēṣh bātē̃ dhyān mē̃ rakhnē kī haĩ .

⁶⁸You have to pay attention to threethings especially.

⁷⁰Jō ôlarāuṇḍar hōgā vah ēk tō service mē̃ rahēgā , dūsrā svabhāv va saṅskār mē̃ bhī sabhī sē mix hō jānē kā usmē̃ viśhēṣh guṇ hōgā . ⁷¹Tīsrā kōī bhī sthūl kārya jiskō karmaṇā kahā jātā hai usī karmaṇā key|kī subject mē̃ bhī jahā̃ uskō jis samay fit karnā chāhē vahā̃ aisē fit hō jāyē jaisē ki bahut samay sē isī kārya mē̃ lagā huā hai , kōī nayā anubhav na hō .

⁶⁹Firstly, those who are all­rounders will remain engaged in service; secondly, they will have thespecial virtue of being able to harmonise with everyone's nature and sanskars, and thirdly, they will fit into anysubject of karma yoga in such a way that it is as though they have been engaged in that particular task for a longperiod of time. ⁷⁰They will not feel it to be new.

⁷²Her|har kārya mē̃ ati purānā aur jānnē vālā dikhāī dē .

⁷¹They will seem to be those who are very experienced andknowledgeable in every task.

⁷³Jō tīnō̃ hī bātō̃ mē̃ jō her|har samay fit hō jātē va lag jātē haĩ uskō kahā jātā hai-ôlarāuṇḍar .

⁷²Those who fit all three aspects at every moment are known to be all­rounders.

⁷⁴Kyōṅki is ēk-ēk bāt K|kē ādhār par karmō̃ key|kī rēkhāyē̃ bantī haĩ va ātmā mē̃ saṅskārō̃ kā record ( R e c o r d ) bhartā hai .

⁷³Becausethe line of fortune is created on the basis of each aspect, the record of the sanskars of the soul is created on the basisof this.

⁷⁵Isliyē in sabhī bātō̃ kā prārabdha sē bahut connection hai .

⁷⁴Therefore, all these things have a deep connection with your reward.

⁷⁶Agar kisī bhī bāt mē̃ 90 % hai , 10 % key|kī kamī hai tō prārabdha mē̃ bhī itnī thōṛī-sī kamī kā bhī prabhāv paṛtā hai .

⁷⁵If you are 90% in every aspect and are lacking 10%, then there would be the influence of this much lacking in yourreward also.

⁷⁷Is sūkṣhma kamī K|kē kāraṇ hī number ghaṭ jātē haĩ .

⁷⁶The number reduces because of this subtle weakness.

⁷⁸Vaisē dēkhē̃gē ki jō ham-śarīk puruṣhārthī dikhāī dētē haĩ unmē̃ mukhya bātē̃ ēk-dūsrē mē̃ samān dikhāī dē̃gī lēkin yadi mahīn rūp sē dēkhē̃gē tō kōī - n-kōī percentage mē̃ kamī hōnē K|kē kāraṇ ham-śarīk ( barābarī K|kē ) dikhāī dētē huē bhī number mē̃ phark paṛ jātā hai .

⁷⁷You also notice those who seem to be similareffort­makers in a physical way. ⁷⁸However, when you look at them deeply in a refined way, then because of a littlepercentage lacking in one thing or another, even though they appear to be similar, you will see that there is adifference.

⁷⁹Tō issē apnē number kō jān saktē hō ki hamārā number kaun-sā hōgā  ?

⁷⁹So, you can know through this what your number will be.

⁸⁰Tīnō̃ hī bātō̃ mē̃ percentage kitnī hai  ?

⁸⁰How much percentage do you have in all threeaspects?

⁸¹Tīnō̃ hī bātē̃ mujh mē̃ haĩ , sirph ismē̃ hī khuśh nahī̃ hōnā hai . ⁸²Issē number nahī̃ banē̃gē .

⁸¹Do not be happy knowing that you have all three aspects; the number is not created on this basis.

⁸³Kitnī percentage mē̃ haĩ us pramāṇ number banē̃gē .

⁸²Thenumbers will be created according to the percentage you have in them.

⁸⁴Tō aisē ēvararēṛī aur ôlarāuṇḍar banē haĩ  ?

⁸³So, have you become ever­ready and all­rounders to this extent?

⁸⁵Lakṣhya tō sabhī kā first kā hai nā  ?

⁸⁴All of you have the aim of becoming number one, do you not?

⁸⁶Last mē̃ bhī agar āyē tō kyā harjā , aisā lakṣhya tō nahī̃ hai nā  ?

⁸⁵You do not have the aim of thinking that it does notmatter if you claim the last number, do you?

⁸⁷Agar yah lakṣhya bhī rakhtē haĩ ki jitnā milā utnā hī achchhā tō uskō kyā kahā jāyēgā  ?

⁸⁶If you have the aim of thinking that whatever you receive is good, whatwould that be called?

⁸⁸Aisī nirbal ātmā kā title kaun-sā hōgā  ?

⁸⁷What would be the title of such a weak soul?

⁸⁹Aisī ātmāō̃ kā śātrã mē̃ bhī gāyan hai .

⁸⁸Such souls are also remembered in the scriptures.

⁹⁰Ēk tō title batāō kaun-sā hai , dūsrā batāō unkā gāyan kaun-sā hai  ?

⁸⁹Firstly, tell Baba of such a title, and secondly, what is the memorial of such souls?

⁹¹Aisī ātmāō̃ kā gāyan hai ki jab bhagvān nē bhāgya bāṇṭā tō vē|way sōyē huē thē .

⁹⁰The memorial of such souls isthat, when God distributed fortune, they were sleeping.

⁹²Albēlāpan bhī ādhī nīnd hai .

⁹¹Carelessness is also partly sleeping.

⁹³Jō albēlēpan mē̃ rahtē haĩ , vah bhī nīnd mē̃ sōnē key|kī stage hai .

⁹²Those who remaincareless are in the stage of sleeping.

⁹⁴Agar albēlē hō gayē tō bhī kahē̃gē ki sōyē huē thē  ?

⁹³If you become careless, then also, you would be said to be sleeping.

⁹⁵Aisē kā title kyā hōgā  ?

⁹⁴Whatwould be the title of such souls?

⁹⁶Aisē kō kahā jātā hai - ‘ āyē huē bhāgya kō ṭhōkar lagānē vālē ’ . ⁹⁷Bhāgyavidhātā K|kē bachchē bhī banē arthāt adhikārī bhī banē , bhāgya sāmnē āyā arthāt bāp bhāgyavidhātā sāmnē āyā .

⁹⁵Such souls are called those who kick away the fortune that comes in front of them.You have become the children of the Bestower of Fortune, that is, you have claimed all rights; the fortune has comein front of you, that is, the Bestower of Fortune has come in front of you.

⁹⁸Sāmnē āyē huē bhāgya kō banānē key|kī bajāy ṭhōkar mār dī tō aisē kō kyā kahē̃gē  ?

⁹⁶What would you say if, instead of creatingthe fortune that has come in front of you, you kick it aside?

⁹⁹- ’ bhāgyahīn ’ .

⁹⁷Unfortunate!

¹⁰⁰Vē|way kahī̃ bhī sukh nahī̃ pā saktē . ¹⁰¹Aisē tō kōī bannē vālē nahī̃ haĩ nā  ?

⁹⁸Such souls can never attain happiness.None of you are going to be like that, are you?

¹⁰²Apnī takdīr banānē vālē hō  ?

⁹⁹You are those who create your own fortune.

¹⁰³Jaisī takdīr banāyēṅgē vaisā bhaviṣhya prārabdha rūpī taṣhwīr banēgī  !

¹⁰⁰Whatever fortune youcreate, accordingly, you will create the portrait of your future reward.

¹⁰⁴Apnī bhaviṣhya taṣhwīr kō jāntē hō  ?

¹⁰¹Do you know your future portrait?

¹⁰⁵Apnī taṣhwīr banānē vālē āārṭisṭa hō nā  ?

¹⁰²You are the artists who create your own portrait, are you not?

¹⁰⁶Tō kahā̃ tak apnī taṣhwīr banā chukē hō , svayã tō jāntē hō nā  ?

¹⁰³You, yourselves,know to what extent you have created your portrait, do you not?

¹⁰⁷Abhī taṣhwīr banā rahē hō yā sirph final touching ( F i n a l T o u c h i n g ) key|kī dērī hai  ?

¹⁰⁴Are you still creating your portrait or are you putting the final touches?

¹⁰⁸Taṣhwīr banā chukē hō tō vah zarūr sāmnē āyēgī .

¹⁰⁵If you have created the portrait, that willdefinitely come in front of you.

¹⁰⁹Agar sāmnē nahī̃ ātī tō banānē mē̃ lagē huyē hō . ¹¹⁰Ban gaī tō vah phir bār-bār sāmnē āyēgī . ¹¹¹Tō sabhī number one āārṭisṭa hō , second yā third tō nahī̃ hō  ?

¹⁰⁶If it does not come in front of you, it means that you are still engaged in creating it.If it is created, then it would come in front of you again and again.

¹¹²Kōī-kōī āārṭisṭa achchhē hōtē haĩ .

¹⁰⁷So, all of you are number­one artists, not secondor third.

¹¹³Lēkin pharākadil nahī̃ hōtē tō kuchh kamī kar dētē haĩ .

¹⁰⁸Some artists are good, but if they are not generous­hearted, then they create a weakness.

¹¹⁴Tō jaisē āārṭisṭa achchhē hō̃ , sāmān bhī bahut achchhā milā huā hō tō vaisē pharākadil bhī banō .

¹⁰⁹If the artist is good,and has received good material, then, too, he becomes generous­hearted.

¹¹⁵Arthāt apnē saṅkalp , karma , vāṇī , samay , śhvās sabhī khajānō̃ kō pharākadil sē use ( U s e ) karō tō taṣhwīr achchhī ban jāyēgī .

¹¹⁰So then, use all the treasures of yourthoughts, actions, words, time and breath with a generous heart and the portrait created will be good.

¹¹⁶Kaiyō̃ kē pās hōtē huē bhī vē|way use nahī̃ kartē haĩ .

¹¹¹Some peoplehave a lot, but they do not use it.

¹¹⁷Economy kartē haĩ .

¹¹²They become economical in this.

¹¹⁸Ismē̃ jitnā pharākadil banē̃gē utnā first class ( F i r s t C l a s s ) banē̃gē .

¹¹³The more generous­hearted you become in this,the more first­class you will become.

¹¹⁹Samay key|kī bhī economy nahī̃ karnī hai .

¹¹⁴You must not be economical about time either.

¹²⁰Isī kārya mē̃ lagānē mē̃ economy nahī̃ karnī hai .

¹¹⁵You must not be economical inusing anything for this task.

¹²¹Vyarth kārya mē̃ lagānē mē̃ economy karō .

¹¹⁶Be economical in using it for a wasteful task.

¹²²Śhrēṣhṭh kārya mē̃ economy nahī̃ karnī hai .

¹¹⁷You must not be economical inperforming an elevated task.

¹²³Sunāyā thā nā  !

¹¹⁸You were told what true economy is.

¹²⁴Yathārth economy kaun-sī hai  ?

¹¹⁹To belong to One and to remember One.

¹²⁵Ēknāmī bannā . ¹²⁶Ēk kā nām sadā smr̥iti mē̃ rahē .

¹²⁰Let thename of only One constantly remain in your consciousness.

¹²⁷Aisā ēknāmī ‘ economy ’ kar saktā hai .

¹²¹Those who belong to One in this way can be economical.

¹²⁸Jō ēknāmī nahī̃ vah yathārth economy nahī̃ kar saktā . ¹²⁹Kitnā bhī bhalē prayatna karē .

¹²²Those who do not belong to One cannot be truly economical, no matter how much they try.

¹³⁰Tō aisē sadā svadharm arthāt vāṇī sē parē sthiti mē̃ sthit rahtē huē vāṇī mē̃ ānē vālē va sadaiv sarvśhaktiyō̃ kō kārya mē̃ lagānē vālē master sarvśhaktivān , ever-ready , ôlarāuṇḍar bachchō̃ kō yād-pyār aur namastē .

¹²³Achcha. ¹²⁴To those who constantly stabilise themselves in the stage beyond sound, that is, in their true religion, and to themaster almighty authorities who constantly use all the powers for their task; to such ever­ready, all­rounder children,love, remembrances and namaste.

¹³¹Śhiv bābā K|kē mahāvākyō̃ kā sār ¹³²1 . saṅgamyug K|kē ēk second kā anubhav bahut samay K|kē anubhav kā ādhār hai . ¹³³Yah ēk second anēk prāptiyō̃ kā anubhav karānē vālā hai is liē yah ēk second anēk varṣhō̃ K|kē samān hai .

¹²⁵Blessing: May you be a natural yogi through the stage of being absorbed in love.Those who constantly remain merged in the love of the one Father do not have to make effort to stay in remembrance. ¹²⁶They naturally become yogi souls.

¹³⁴2 . jaisē apnī kār|car yā kōī bhī savārī kō jahā̃ chāhē̃ , vahā̃ rōk saktē haĩ , aisē hī apnī her|har karmēndriy kō jahā̃ aur jaisē lagānā chāhē̃ vahā̃ lagā sakē̃ , aur apnī sthiti jaisī banānā chāhē̃ , banā sakē̃-isī kō hī kahā jātā hai ever-ready yā tīvr puruṣhārthī .

¹²⁷They cannot see anything except Baba and service. ¹²⁸When the intellect has foundthe one destination, then the wandering of the intellect automatically stops and you easily become a conqueror ofMaya.Slogan: Only when there isn't any problem which would become an obstruction to your becoming complete can yoube called ever­ready. ¹²⁹* * * O M S H A N T I * * *