मंगलवार 8 मई 1973 की अव्यक्त मुरली

⁰> ¹08-05-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 08/05/73 Avyakt BapDada 18/07/94

²Sarvōcca svamān ³Sarv khajānō̃ sē bharpūr karnē vālē , mahādānī , vardānī , mahātyāgī va padmāpadma bhāgyaśhālī banānē vālē , varadānīmūrtta śhivbābā bōlē  :

¹At the present time, in which stage of self­respect do you consider yourselves to be? ²Do you know your stage of self­respect?

⁴Vartamān samay apanē-āp kō kis svamān mē̃ samajhtē hō  ? ⁵Apnē svamān kō jāntē hō  ?

³You know that it is the greatest stage of self­respect, but what is this stage of self­respect?

⁶Sabhī sē baṛē-sē-baṛā svamān abhī hī hai yah tō jāntē hī hō . ⁷Lēkin vah kaun-sā svamān hai  ? ⁸Baṛē-sē baṛā svamān abhī kaun-sā hai .

⁴What is the greatest self­respect of this time, and by speaking of this, it is visible that there can be no other self­respect greater than this?

⁹Jiskō varṇan karnē mē̃ hī dikhāī paṛē ki issē baṛā svamān kōī hō nahī̃ saktā  ?

⁵What is it? ⁶The greatest self­respect of this time is that you become the master of the Father.

¹⁰Vah kaun-sā hai  ? ¹¹Is samay kā baṛē-sē-baṛā svamān yahī huā ki ‘ bāp K|kē bhī abhī tum mālik bantē hō .

⁷Before you become the masters of the world, you become the masters of the Creator of the world.

¹²’ viśhva K|kē mālik bannē sē pahlē viśhva K|kē rachayitā K|kē bhī mālik bantē hō .

⁸You are even the masters of Shiv Baba. ⁹This is why they say, "Malekam Salaam" (Salutations to the master).

¹³Śhiv bābā K|kē bhī mālik hō . ¹⁴Isliē ‘ vālēkam salām ’ kahtē haĩ .

¹⁰Worthy children are even the masters of the Father.

¹⁵Supātra bachchā bāp kā bhī mālik hai .

¹¹At this time, you have made the Father belong to you.

¹⁶Is samay bāp kō bhī apnā banā liyā hai . ¹⁷Sārē kalp mē̃ bāp kō aisē apnā nahī̃ banā saktē hō .

¹²Throughout the entire kalpa, you cannot make the Father belong to you in this way.

¹⁸Abhī tō jab chāhō , jis rūp mē̃ chāhō , us rūp sē bāp kō apnā banā saktē hō .

¹³At present, you can make the Father belong to you when you want in whatever form you want.

¹⁹Bāp bhī is samay kis bandhan mē̃ hai  ?

¹⁴In which bondage is the Father tied at this time?

²⁰ ( bachchō̃ K|kē bandhan mē̃ ) .

¹⁵(Of the children.)

²¹Tō rachayitā kō bhī bandhan mē̃ bā̃dhanē vālē , aisā svamān phir kab anubhav karē̃gē  ?

¹⁶You are those who have tied the Creator in a bondage, the ones who have made the Creator into the Server.

²²Rachayitā kō sēvādhārī banānē vālē-bāp kō gulām banā diyā nā , apnī sēvā K|kē liyē .

¹⁷Will you experience suchself­ respect at any other time? ¹⁸You have made the Father into your Server, in order for Him to serve you.

²³Yah hai śhuddha svamān .

¹⁹This is pure self­respect.

²⁴Ismē̃ abhimān nahī̃ hōtā hai .

²⁰There is no arrogance in this.

²⁵Jahā̃ svamān hōtā hai , vahā̃ abhimān nahī̃ hōtā hai .

²¹Where there is self­respect, there cannot be any arrogance.

²⁶Bāp kō sēvādhārī banāyā lēkin abhimān nahī̃ āyēgā .

²²You have made the Father into the Server, but there is no arrogance in this.

²⁷Tō apnē aisē śhuddha svamān mē̃-jahā̃ abhimān kā nām niśhān nahī̃ hai is sthiti mē̃ sthit rahtē hō  ?

²³So, do you remain stable in the stage of pure self­respect and pride where there is no name or trace of arrogance?

²⁸Jaisē bāp sadaiv hā̃ bachchē , mīṭhē bachchē , viśhva K|kē mālik bachchē samajh kar apnā sirtāj banātē haĩ , aisē sirtāj sthiti mē̃ sthit rahtē hō  ? ²⁹Brāhmaṇō̃ key|kī chōṭī kā sthān kahā̃ hōtā hai  ?

²⁴Just as Baba always considers you children to be the crown on His head by saying, "Yes, child, sweet child, My childwho is the master of the world", in the same way, do you remain stable in the stage of being the crown on the head?Where is the top­knot of the Brahmins?

³⁰Sir kē ūpar hai na .

²⁵It is on the head, is it not?

³¹Tō brāhmaṇ chōṭī arthāt bāp K|kē sirtāj .

²⁶So a Brahmin top­knot means the crown on theFather's head.

³²Tō jaisē bāp sadaiv bachchō̃ kō svamān dētē huē āp samān banātē haĩ , aisē āp sabhī bhī her|har - - ēk ātmā kō sadā svamān dētē bāp samān banātē rahtē hō  ?

²⁷So, just as Baba always gives the children that respect and makes them equal to Himself, in the sameway, do all of you give respect to all souls and make them equal to the Father?

³³Yah sadā smr̥iti mē̃ rahtā hai ki is samay sivāy ēk bāp sē lēnē K|kē aur sabhī kō dēnā hai  ?

²⁸Does it constantly remain in yourintellect that, at this time, you have to take only from the one Father and give to everyone else?

³⁴Tum ātmāō̃ kō ātmāō̃ sē lēnā nahī̃ hai parantu unhē̃ dēnā hai .

²⁹You souls must nottake from souls, but give to them. ³⁰Simply take from the one Father.

³⁵Sirph ēk bāp sē hī lēnā hai . ³⁶Jō liyā hai , vah dēnā hai .

³¹You have to give to others what you have taken.You are the bestowers, are you not?

³⁷Dātā hai nā  ? ³⁸Yah sadā smr̥iti mē̃ rahtā hai  ?

³²Does this constantly remain in your awareness?

³⁹Athavā jahā̃ dēnā hai , vahā̃ bhī lēnē key|kī ichchhā rakhtē hō  ?

³³Or, do you have a desire toreceive from where you give?

⁴⁰Agar ātmā , ātmā dvārā kuch-bhī lēnē key|kī ichchhā rakhtī hai tō vah prāpti kyā hōgī  ?

³⁴If a soul keeps a desire to receive something from another soul, what attainment wouldthere be?

⁴¹Alp kāl key|kī hōgī na  ?

³⁵It would be temporary attainment.

⁴²Alpagya ātmāō̃ sē alpkāl key|kī hī prāpti hōgī .

³⁶From limited souls, there will be limited attainment.

⁴³Sarvajña bāp sē sadākāl key|kī prāpti hōgī .

³⁷From the unlimitedFather, there will be all attainments for all time.

⁴⁴Tō jahā̃ sē lēnā hai vahā̃ lē rahē haĩ aur jahā̃ dēnā hai vahā̃ dē rahē hō  ?

³⁸So, are you taking from where you have to take and giving whereyou have to give?

⁴⁵Athavā kabhī badalī kar dētē hō  ?

³⁹Or, do you sometimes change this?

⁴⁶Agar ātmā , ātmā kō kuchh dētī bhī hai tō bāp sē liyā huā hī tō dēgī nā  ?

⁴⁰If a soul gives something to another, then it would only givethat which it had itself received from the Father, would it not?

⁴⁷Jarā bhī kisī prakār key|kī lēnē key|kī ichchhā , apnē svamān sē girā dētī hai .

⁴¹The slightest desire of taking from others makes youfall from your stage of self­respect.

⁴⁸Jab āp lōg bhī kisī ātmā kō bāp dvārā milā huā ḵẖazānā dēnē kē nimitt bhī bantī hō tō bhī smr̥iti kyā rahtī hai  ?

⁴²When you become instruments to give souls the treasures you have received from the Father, what awareness do youhave at that time?

⁴⁹Ātmā kē pās apnā kuchh hai kyā  ?

⁴³Does the soul have anything that belongs to itself?

⁵⁰Bāp K|kē diyē huē kō hī apnā banāyā hai .

⁴⁴You have made that which you have beengiven by the Father belong to you.

⁵¹Jab aurō̃ kō bhī dēnē kē nimitt bantē hō , us samay agar yah smr̥iti mē̃ nahī̃ rahtā ki bāp kā ḵẖazānā dē rahē haĩ tō un ātmāō̃ kō śhrēṣhṭh sambandh mē̃ jōṛ nahī̃ saktē hō .

⁴⁵If, when you become instruments to give to others, you do not have the awarenessthat you are giving the treasures you have received from the Father, then you are not able to connect those souls in anelevated relationship.

⁵²Kyā aisī smr̥iti mē̃ rahtē huē her|har karma kartē hō  ?

⁴⁶Do you perform every action whilst staying in this awareness?

⁵³Naśhā bhī rahē apnē śhrēṣhṭh svamān kā .

⁴⁷You should also have theintoxication of your elevated stage of self­respect.

⁵⁴Unkē sāth-sāth aur kyā rahtā hai  ?

⁴⁸Together with that, what else do you have?

⁵⁵ ( khuśhī ) .

⁴⁹(Happiness.)

⁵⁶Jitnā buddhi mē̃ naśhā hōgā , utnī hī karma mē̃ namratā-is naśhē key|kī niśhānī yah hai .

⁵⁰Asmuch intoxication as you have in the intellect, there should be just as much humility in your actions.

⁵⁷Naśhā bhī ū̃chā hōgā lēkin karma mē̃ namratā rahēgī . ⁵⁸Nayanō̃ mē̃ sadaiv namratā hōgī .

⁵¹The sign of thisintoxication is that although you will have elevated intoxication, there will be humility in your actions.

⁵⁹Isliē is naśhē mē̃ kabhī nuksān nahī̃ hōtā hai . ⁶⁰Samjhā  ? ⁶¹Sirph naśhā nahī̃ rakhnā .

⁵²There willalways be humility in your eyes, and, therefore, there will never be any loss or damage through the intoxication.

⁶²Ēk taraph ati naśhā , dūsrī taraph ati namratā .

⁵³Doyou understand? ⁵⁴Do not just have intoxication.

⁶³Jaisē sunāyā ki ū̃c-tē ū̃ch bāp bhī bachchō̃ kē āgē gulām ban kar ātē haĩ tō namratā huī nā  ? ⁶⁴Jitnā ū̃ch utnī hī namratā-aisā balance rahtā hai  ?

⁵⁵On the one side, there should be a lot of intoxication but on the other side, there shouldbe great humility. ⁵⁶You were told that even the highest­on­high Father comes as the Server of the children. ⁵⁷So, that ishumility, is it not?

⁶⁵Athavā jis samay naśhē mē̃ rahtē hō , tō kuchh sujhatā hī nahī̃  ?

⁵⁸To the extent that you are great, so accordingly, there has to be that much humility.

⁶⁶Kyōṅki jab apnē is svamān K|kē naśhē mē̃ rahtē haĩ ki ham viśhva K|kē rachayitā K|kē bhī mālik haĩ tō aisē naśhē mē̃ rahnē vālē kā karttavya kyā hōgā  ?

⁵⁹Do you havethis balance? ⁶⁰Or, are you not able to think of anything else when you stay in this intoxication? ⁶¹Do you stay in theself­respect of the intoxication of being the masters of the Creator of the world.

⁶⁷Viśhva kā kalyāṇ namratā K|kē binā hō nahī̃ saktā .

⁶²Then what should be the duty ofthose who stay in such intoxication?

⁶⁸Bāp kō bhī apnā tab banāyā jab bāp bhī namratā sē bachchō̃ kā sēvādhārī banā .

⁶³There cannot be world benefit without humility. ⁶⁴You made the Father belong toyou when with humility, He became the Server of you children.

⁶⁹Aisē hī follow father .

⁶⁵In the same way, follow the Father.

⁷⁰Her|har samay yah check karō ki bāp sē kitnē khajānē milē haĩ  ?

⁶⁶At everymoment, check how many treasures you have received from the Father.

⁷¹Mālūm hai kitnē khajānō̃ K|kē mālik hō  ?

⁶⁷Do you know how many treasures you arethe masters of?

⁷²- ( anginat ) phir bhī mukhya tō varṇan karnē mē̃ ātē haĩ nā  ?

⁶⁸(Countless.) ⁶⁹However, you can speak of some of the main ones.

⁷³Is saṅgamyug mē̃ mukhya kitnē khajānē haĩ  ?

⁷⁰How many main treasures are thereat this confluence age?

⁷⁴Āp lōgō̃ kō kitnē milē haĩ  ?

⁷¹How many treasures have you received?

⁷⁵Sabhī sē baṛē-sē-baṛā ḵẖazānā tō bāp milā . ⁷⁶Pahlē number kā ḵẖazānā tō yē hai nā  ?

⁷²The greatest treasure is that you found the Father.This is the number one treasure, is it not?

⁷⁷Jaisē kisī kō chābī mil jāy tō gōyā sab mil gayā . ⁷⁸Bāp mil gayā arthāt sabhī kuchh mil gayā .

⁷³When someone receives the key, it is as though he has found everything.Having found the Father, you have found everything.

⁷⁹Aur kyā milā  ?

⁷⁴What else have you found?

⁸⁰Vah bhī sāth-sāth varṇan karō .

⁷⁵You also speak of this.

⁸¹Gyān bhī hai aur aṣṭ-śaktiyā̃ bhī haĩ .

⁷⁶You havereceived the knowledge and also the eight powers.

⁸²Ēk-ēk śhakti kō alag - alag varṇan karō tō alag-alag śhakti bhī khajānē K|kē rūp mē̃ hai .

⁷⁷If you speak of each power individually, then each power is atreasure.

⁸³Is prakār jō bāp K|kē guṇ varṇan kartē hō , vah guṇ bhī khajānē K|kē rūp mē̃ varṇan kar saktē hō .

⁷⁸In the same way, the virtues of the Father that you speak of can also be described as a treasure.

⁸⁴Is rīti sē is amūlya saṅgamyug K|kē samay kā ēk second bhī ḵẖazānā hai .

⁷⁹In the sameway, every second of the invaluable period of the confluence age is a treasure.

⁸⁵Jaisē khajānē sē prāpti hōtī hai vaisē is saṅgamyug K|kē ēk-ēk second sē śhrēṣhṭh prāpti kar saktē hō .

⁸⁰Just as you receive attainment fromthe treasures, in the same way, you can have an elevated attainment from every second of the confluence age.

⁸⁶Tō yah saṅgam kā samay arthāt ēk-ēk second anēk padmō̃ sē jyādā baṛā ḵẖazānā hai .

⁸¹So, thistime of the confluence, that is, every second of the confluence age, is a treasure greater than multimillions.

⁸⁷Agar anēk padma ikaṭhṭhā karō aur saṅgamyug kā ēk second dūsrī taraph rakhō tō bhī śhrēṣhṭh saṅgam kā hī ēk second ginā jāyēgā . ⁸⁸Kyōṅki is ēk second mē̃ hī sadā kāl K|kē prārabdha key|kī prāpti hōtī hai .

⁸²If youwere to accumulate multimillions on the one side and, on the other side, you kept one second of the confluence age,then the second of the confluence age would be more elevated, because the attainment for all time is available in thisone second.

⁸⁹Sabhī kō sunātē hō na - ēk second mē̃ mukti aur jīvanmukti kā varsā lē saktē hō . ⁹⁰Tō ēk second key|kī bhī value hō gaī nā  ?

⁸³You can tell everyone that they can claim the inheritance of mukti and jeevanmukti in one second.Therefore, even one second is so valuable.

⁹¹Tō saṅgam kā samay bhī bahut baṛā khazānā hai .

⁸⁴The time of the confluence age is also a huge treasure.

⁹²Ab itnē sabhī khajānē check karō ki ham in khajānō̃ kō apnē andar kitnā dhāraṇ kar sakē haĩ  ?

⁸⁵So, check to whatextent you have been able to imbibe within yourselves all these treasures.

⁹³Athavā aisā tō nahī̃ ki kōī khazānā dhāraṇ huā hai aur kōī nahī̃ huā hai  ?

⁸⁶Or, is it that you have imbibed sometreasures and not other treasures?

⁹⁴Kisī bhī khazānē sē adhūrē tō nahī̃ rah gayē hō  ?

⁸⁷You are not missing out slightly on any of the treasures, are you?

⁹⁵Vañchit tō hōṅgē nahī̃ lēkin yadi adhūrī prāpti key|kī , tō bhī chandravanśhī hō gayē , sūryavanśhī nahī̃ huē .

⁸⁸You cannot bedeprived, but if you only attain a little, then too, you become part of the moon dynasty. ⁸⁹You cannot then be part ofthe sun dynasty.

⁹⁶Sūryavanśhī arthāt sampann .

⁹⁰To be in the sun dynasty means to be complete.

⁹⁷Kisī bhī bāt mē̃ yadi sampann nahī̃ tō sūryavanśhī nahī̃ kahē̃gē .

⁹¹If you are not complete in any aspect, then you arenot part of the sun dynasty.

⁹⁸Tō sabhī khazānō̃ kō sāmnē rakhtē huē apanē-āp kō check karō ki yah kahā̃ tak hai , kitnī andāz mē̃ haĩ  ?

⁹²If the soul is not complete, it cannot be called part of the sun dynasty. ⁹³So keep all thetreasures in front of yourself and check where you have reached.

⁹⁹Aisā tō nahī̃ ki thōṛē mē̃ hī khuśh hō gayē haĩ .

⁹⁴How far have you reached? ⁹⁵It should not be thatyou become happy with only a little.

¹⁰⁰Tō in sabhī khazānō̃ kō check karnā aur sāth-sāth yah bhī check karō ki jō bhī khazānē milē haĩ unkē mahādānī banē hō yā apnē prati hī rakh liyā hai  ? ¹⁰¹Mahādānī jō hōtē haĩ vah apnā bhī dūsrō̃ kō dē dētē haĩ , lēkin phir bhī vē|way bhikhārī nahī̃ bantē .

⁹⁶So, check all these treasures. ⁹⁷And, together with that, also check whether youhave become a great donor of all the treasures you have received or whether you have just kept them for yourself.Those who are great donors give whatever they have to others.

¹⁰²Kyōṅki jō dētē haĩ vō unkē pās|pass automatically baṛhtā hai . ¹⁰³Tō yah bhī dēkhō ki pavitratā kā khazānā kahā̃ tak anēk ātmāō̃ kō dān diyā hai  ?

⁹⁸And, even then, they themselves do not becomebeggars, because whatever they give automatically increases within them. ⁹⁹So also check to what extent you havegiven the treasure of purity to all souls.

¹⁰⁴Atīndriya sukh kā khazānā bhī dēkhnā hai ki jyādā apnē prati lagātē hō yā viśhva key|kī sēvā arth|earth lagātē hō  ?

¹⁰⁰You also have to check your treasure of supersensuous happiness: do youkeep more for yourself or more for the service of the world?

¹⁰⁵Apnī prāpti tō kar lī nā  ? ¹⁰⁶Lēkin abhī key|kī stage viśhva key|kī sēvā kē prati lagānē kī hai .

¹⁰¹You have attained it for yourself, but the present stage isfor using it for world service.

¹⁰⁷Tō yah check karō ki her|har khazānā apnē prati kahā̃ tak lagāyā hai  ? ¹⁰⁸Aur dūsrō̃ kē prati kahā̃ tak lagātē haĩ  ?

¹⁰²So check to what extent you have used all the treasures for yourself and to what extentyou use them for others.

¹⁰⁹Sampūrṇ stage iskō kahā jātā hai .

¹⁰³This is called the complete stage.

¹¹⁰Kyā sarv khazānē aurō̃ kē prati lagāyē  ?

¹⁰⁴Have you used all the treasures for others?

¹¹¹Agar apnē purūṣhārth kē prati hī gyān kā ḵẖazānā va śhaktiyō̃ kā khazānā lagātē rahtē hō tō vah bhī sampūrṇ stage nahī̃ huī .

¹⁰⁵If you use thetreasures of knowledge and the powers for your own effort, then that too is not called the complete stage.

¹¹²Ab dūsrō̃ kē prati lagānē kā samay hai .

¹⁰⁶Now is thetime to use all these for others.

¹¹³Agar abhī tak bhī sarvśhaktiyō̃ kō apnē prati hī prayōg kartē rahē̃gē tō dūsrō̃ kē liē mahādānī va vardānī kab banē̃gē  ?

¹⁰⁷If, even now, you continue to use all powers for your own self, then when would youbecome a great donor and one who grants blessings to others?

¹¹⁴Ab aisā abhyās karō jō apnē prati lagānā na paṛē .

¹⁰⁸Now practise in such a way that you do not have to usethem for your own self.

¹¹⁵Agar sabhī khazānē dūsrō̃ kē prati lagātē rahē̃gē tō āp khālī hō jāyēṅgē kyā  ?

¹⁰⁹If you continue to use all your treasures for others, would you become empty?

¹¹⁶Jaisē bāp apnē rest kā samay jō ki śharīr kē liē āvaśhyak hai vah bhī apnē prati na lagākar viśhva-kalyāṇ arth|earth lagātē rahtē thē aisē sarvśhaktiyā̃ bhī viśv-kalyāṇ-prati lagē̃ na ki apnē prati .

¹¹⁰Just as the father also gave the time of his own rest, which was essential for his own body, and used it for the sake ofworld benefit, in the same way, all the powers should be used for world benefit, not for your own self.

¹¹⁷Jab sabhī kō bāp-samān bannā hai tō bāp-samān stage bhī tō dhāraṇ karē̃gē na  ?

¹¹¹Wheneveryone has to become equal to the father, they would also adopt the stage equal to that of the father, would theynot?

¹¹⁸Dūsrō̃ kō dēnē lag jāyēṅgē tō hī apanē-āpakō sarv bātō̃ mē̃ sampann hōnē kā anubhav karē̃gē .

¹¹²Only when you begin to give to others will you begin to experience yourselves to be complete in all aspects.

¹¹⁹Dūsrō̃ kō paṛhānē mē̃ apnē kō paṛhānā automatically hō jāyēgā .

¹¹³Inteaching others, you automatically teach yourselves.

¹²⁰Abhī double arthāt dūsrō̃ mē̃ alag , apnē mē̃ alag time lagātē hō .

¹¹⁴At present, you take double the time; a separate time foryourself and a separate time for others.

¹²¹Abhī ēk hī samay mē̃ double kām karō . ¹²²Kyōṅki samay cum|kam hai .

¹¹⁵Now, do double the work in the same time, because there is very little timeleft.

¹²³Samay kam hōtā hai tō double course key|kī study kartē haĩ , yah bhī aisē hai .

¹¹⁶When there is little time, people study a double course, and so this is the same.

¹²⁴Samay samīp ā rahā hai .

¹¹⁷Time is coming close.

¹²⁵Tō dūsrō̃ kō dēnē K|kē sāth-sāth apnā jamā karō . ¹²⁶Apnē prati na lagāō .

¹¹⁸So,together with giving to others, accumulate for your own self; do not just use it for your own self.

¹²⁷Agar abhī tak bhī apnē prati lagātē aur samay ganvātē rahē̃gē tō viśhva K|kē mahārājan nahī̃ ban sakē̃gē .

¹¹⁹If, even now, youcontinue to use it for yourself and continue to waste time, you cannot become world emperors.

¹²⁸Lakṣhya tō viśhva mahārājan bannē kā hai nā  ?

¹²⁰You have the aim ofbecoming world emperors, do you not?

¹²⁹Śhurū mē̃ jab gyān gaṅgāyē̃ nikalī̃ tō us samay key|kī sēvā key|kī viśhēṣhtā kyā thī  ?

¹²¹When the Ganges of knowledge emerged in the beginning, what was the speciality of service at that time?

¹³⁰Us samay K|kē nikalē huē vāris aur is samay key|kī nikalī huī ātmāō̃ mē̃ antar kyō̃  ?

¹²²What isthe difference between the heirs who emerged at that time and the souls who have emerged at this time?

¹³¹Service tō ab jyādā hō rahī hai lēkin vāris dikhāī nahī̃ dētē-kyō̃  ?

¹²³A lot ofservice is taking place now, but there aren't as many heirs visible.

¹³²Kāraṇ , vistār mē̃ tō bahut hai , lēkin mūl kāraṇ kyā hai  ?

¹²⁴What is the reason for this? ¹²⁵There is a lot ofexpansion, so what is the main reason?

¹³³Us samay apanā-pan nahī̃ thā , viśhva K|kē kalyāṇ-artha apnā sabhī kuchh dēnā hai , vah bhāvnā thī .

¹²⁶At that time, they did not have the feeling of "mine", but the feeling that theyhad to give everything of theirs for world benefit.

¹³⁴Ēknāmī aur economy ( E c o n o m y ) vālē thē .

¹²⁷They belonged to One (ekname) and they had economy.

¹³⁵Sabhī khazānō̃ key|kī economy thī . ¹³⁶Vyarth nahī̃ ganvātē thē .

¹²⁸Theywere economical with all the treasures; they never wasted anything.

¹³⁷Samay , śhakti jō lī hai , vah aurō̃ kō dēnī hai . ¹³⁸Arthāt mahādānī-pan key|kī stage thī . ¹³⁹Kyōṅki viśhēṣh nimitt banī huī thī̃ .

¹²⁹The time and powers they had received had to begiven to others, that is, they had the stage of being great donors, because they were special instruments.

¹⁴⁰Tō us samay key|kī stage aur abhī key|kī stage dēkhō kitnā phark hai .

¹³⁰Look at howmuch difference there is in the stage of that time and that of the present time!

¹⁴¹Abhī pahlē apnē sādhan sōchē̃gē , pīchhē service K|kē sādhan arthāt pahlē sālavēśan ( S a l v a t i o n ) pīchhē service ( S e r v i c e ) .

¹³¹Now, first of all, some think of theirown facilities and then facilities of service. ¹³²That is, they first think of their own comfort and facilities and then theneed of service.

¹⁴²Parantu śhurū mē̃ thā pahlē service , phir sālavēśan milē , na milē .

¹³³In the beginning, they first thought of service and then, whether they received facilities or not, itdidn't matter.

¹⁴³Sālavēśan sē service karnī hai yah saṅkalp-mātra mē̃ bhī nahī̃ thā .

¹³⁴They didn't have the slightest thought that they could only do service if there were the facilitiesavailable.

¹⁴⁴Sādhan hō tō service hō , sāthī hō tō service hō , dharnī hō tō service hō-yah saṅkalp nahī̃ thē .

¹³⁵They did not have the thoughts: We can do service only if we have the facilities; we can do service only ifwe have a companion; we can do service only if the situation is right.

¹⁴⁵Jahā̃ jāō , jaisī paristhiti hō aur jaisā prabandh hō , sahanśhakti sē sēvā kō baṛhānā hai .

¹³⁶Wherever you go, whatever the situation is andwhatever facilities are provided, you have to increase service with your own power of tolerance.

¹⁴⁶Yah mahādānī key|kī stage hai .

¹³⁷This is the stage ofbeing a great donor.

¹⁴⁷Svayã K|kē tyāg sē aurō̃ kā bhāgya bantā hai .

¹³⁸The fortune of others is created through renunciation of the self.

¹⁴⁸Jahā̃ svayã kā tyāg nahī̃ vahā̃ aurō̃ kā bhāgya nahī̃ bantā .

¹³⁹Where there is no renunciationof the self, the fortune of others cannot be created.

¹⁴⁹Bāp nē svayã kā tyāg kiyā , tabhī tō āp anēk ātmāō̃ kā bhāgya banā .

¹⁴⁰The father renounced everything for himself, and this is how yourfortune was created.

¹⁵⁰Tō śhurū key|kī sthiti mē̃ svayã K|kē sabhī sukhō̃ kā tyāg thā issē yah bhāgya banē .

¹⁴¹So, in their stage, they renounced all the luxuries for the self, and it was through this that fortunewas created.

¹⁵¹Ab jitnā tyāg , utnā bhāgya banā rahē hō aurō̃ kā .

¹⁴²Are you making as much fortune for others as you have renunciation for the self?

¹⁵²Isliē vāris chhip gayē haĩ .

¹⁴³This is why the heirsare hidden.

¹⁵³Tō ab phir sē vahī mahādānī bannē kā saṅskār va sadā sarv prāpti hōtē huē bhī aur sarv sādhan hōtē huē bhī sādhan mē̃ na āō , sādhnā mē̃ rahō .

¹⁴⁴So now, let those sanskars of being the great donors emerge, that is, whilst having all attainments and allfacilities, do not get trapped in the facilities, but maintain your own spiritual endeavour.

¹⁵⁴Abhī sādhnā cum|kam hai , sādhan jyādā haĩ .

¹⁴⁵At present, there is littlespiritual endeavour and more facilities.

¹⁵⁵Pahlē sādhan cum|kam thē , sādhnā jyādā thī .

¹⁴⁶Earlier, they made more spiritual endeavour and had fewer facilities.

¹⁵⁶Isliē abhī nirantar us sādhnā mē̃ rahō arthāt sādhan hōtē huē bhī tyāg vr̥itti mē̃ rahō . ¹⁵⁷Jissē thōṛē samay mē̃ ūñchī ātmāō̃ kā bhāgya banā sakō .

¹⁴⁷This iswhy you must now constantly maintain that spiritual endeavour, that is, even whilst having all the facilities, maintainan attitude of renunciation through which you can create the fortune of many souls.

¹⁵⁸Bāpdādā nē sabhī K|kē hāth mē̃ ab ātmāō̃ K|kē bhāgya key|kī rēkhā lagānē key|kī authority dī hai .

¹⁴⁸BapDada has given all you soulsthe authority of drawing the line of fortune on the hands of others.

¹⁵⁹Tō aisā na hō ki apnē tyāg key|kī kamī K|kē kāraṇ anēk ātmāō̃ K|kē bhāgya key|kī rēkhā sampann na kar sakō .

¹⁴⁹So, it should not be that, because of the lack ofyour own renunciation, you are unable to create the complete fortune of other souls.

¹⁶⁰Bahut jimmēvārī hai . ¹⁶¹Jaisē-jaisē samay samīp ātā jā rahā hai , vaisē-vaisē saṅkalp bhī vyarth na ganvānē key|kī jimmēvārī harēk ātmā kē ūpar baṛhtī jā rahī hai .

¹⁵⁰You have a great responsibility.Just as time is coming closer, so too, the responsibility on each soul of not wasting any thoughts is also increasing.Now, do not consider this to be your childhood.

¹⁶²Abhī apnā bachpan nahī̃ samajhnā .

¹⁵¹Whatever you did in your childhood was good.

¹⁶³Bachpan mē̃ jō kiyā vah achchhā lagtā thā .

¹⁵²Even thecarelessness of a child is enjoyed by others.

¹⁶⁴Bachchē kā albēlāpan achchhā lagtā hai , baṛappan nahī̃ aur baṛō̃ kā phir albēlēpan achchhā nahī̃ lagtā hai isliyē samay K|kē pramāṇ apnē svamān kō kāyam rakhtē huē jimmēvārī kō sambhāltē jāō .

¹⁵³But if an adult is careless, no one likes it. ¹⁵⁴Therefore, according to thetime, maintain your stage of self­respect for all time and continue to fulfil your responsibility. ¹⁵⁵Do you understand?

¹⁶⁵Samjhā  ?

¹⁵⁶Achcha.

¹⁶⁶Achchhā aisē bāp kō sarv-sambandhō̃ sē apnā banānē vālē , sadā sarv-khajānē sarv-ātmāō̃ kē prati dān dēnē vālē mahādānī , vardānī , mahātyāgī aur padmāpadma bhāgyavān bachchō̃ kō yād-pyār aur namastē .

¹⁵⁷To those who make such a Father belong to them with all relationships; to the great donors, the images that grantblessings and the great renunciates who give the donation of all treasures to all souls and to the multimillion­timesfortunate children, love, remembrances and namaste. ¹⁵⁸* * * O M S H A N T I * * *