रविवार 8 जुलाई 1973 की अव्यक्त मुरली

⁰> ¹08-07-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 08/07/73 Avyakt BapDada Revised: 26/09/94

²Samay kī pukār

¹Where are all of you sitting?

³Amar bhav K|kē vardātā , asvaccha sē svachchha banānē vālē , sarvśhaktivān banānē vālē aur athak sēvādhārī banānē vālē śhivbābā bōlē  :

²Are all of you sitting in the mela? ³This is a mela in a practical way whereas the othersare melas as a memorial.

⁴Āp sabhī kahā̃ baiṭhē haĩ  ? ⁵Kyā sabhī mēlē mē̃ baiṭhē hō  ? ⁶Yah hai practical mēlā aur sabhī haĩ yādgār K|kē mēlē .

⁴Many melas are celebrated in many different places with many different names because ofthis mela of the sweet meeting.

⁷Abhī K|kē is madhur milan K|kē mēlē sē , anēk sthānō̃ par aur anēk nāmō̃ sē mēlē manātē ātē haĩ .

⁵A special meeting takes place in a mela. ⁶To have a mela means to have a meetingtake place.

⁸Mēlē mē̃ viśhēṣh milan hōtā hai .

⁷Which mela does this meeting mean?

⁹Mēlā arthāt milnā . ¹⁰Yah milan arthāt mēlā kaun-sā hai  ? ¹¹Is samay mukhya mēlā hai hī ātmā rūp sē paramātmā bāp kē sāth milnē kā athavā yū̃ kahē̃ ki ātmā aur paramātmā kā mēlā hai .

⁸At this time, the main mela taking place is of the soul meeting theFather, that is, the soul with the Supreme Soul; not just in one relationship, but in all relationships.

¹²Na sirph ēk sambandh sē , lēkin sarv-sambandhō̃ sē , sarv sambandhī bāp sē milan kā mēlā hai athavā sarv - prāptiyō̃ kā yah mēlā hai .

⁹To have arelationship with the Father in all relations means to have a mela where you have all attainments.

¹³Ēk second mē̃ sarv-sambandhō̃ sē sarv-sambandhī bāp sē milan manānē sē prāpti svataḥ hī hō jātī hai aur anya mēlē tō kharcha karnē K|kē hōtē haĩ , lēkin yah mēlā sarv-prāpti karnē kā hai aur dūsrē mēlē mē̃ agar kuchh prāpti bhī karē̃gē tō kuchh dēkar hī prāpt karē̃gē parantu yahā̃ dētē kyā hō  ?

¹⁰By celebrating ameeting with the Father in all relationships in one second, you automatically have all attainments, whereas in theother melas, you receive something by spending money. ¹¹This mela is for having all attainments whereas in the othermelas, if you have some attainment, that is only after giving something. ¹²However, what do you give here?

¹⁴Jiskō sambhāl nahī̃ saktē hō , tum vahī dētē hō nā  ?

¹³You onlygive those things which you are not able to look after, do you not?

¹⁵Kōī yahā̃ achchhī cā r ja dētē hō kyā  ?

¹⁴Do you give anything good here?

¹⁶Jin cā r jō̃ kō āp sambhāl nahī̃ saktē hō tum vahī tō bāp kō dētē hō issē bāp kō kyā banā diyā  ? ¹⁷Sēvādhārī banāyā hai nā  ?

¹⁵You only giveto the Father the things which you are not able to look after. ¹⁶And through doing this, what did you make the Father?You made Him into the Server, did you not?

¹⁸Jaisē ki apnī cā r ja kō sambhālnē kē liē kōī servant kō rakhā jātā hai .

¹⁷You normally keep a servant to look after your own things.

¹⁹Bāp kō dētē bhī vahī hō jiskō āp control nahī̃ kar pātē hō bākī bāp kō aur kuchh diyā hai kyā  ?

¹⁸You onlygive the Father the things which you cannot control. ¹⁹Is there anything else which you have given to the Father?

²⁰Kicaṛ paṭṭī dēkar agar padmō̃ key|kī prāpti hō jāy tō uskō dēnā kahē̃gē yā lēnā  ?

²⁰Ifyou attain multimillions after only giving rubbish, then would you call that giving or receiving?

²¹Usē lēnā kahē̃gē nā  ?

²¹That would be calledreceiving, would it not?

²²Tō aur sabhī mēlē dēnē K|kē hōtē haĩ aur vahā̃ yadi dēkar kuchh liyā hō tō vah kyā baṛī bāt hai .

²²All the other melas are for giving, and so, if you receive something after giving, then what isthe big deal?

²³Lēkin yah mēlā sarv prāpti lēnē kā mēlā hai .

²³However, this mela is for attaining all attainments.

²⁴Jō chāhō aur jitnā chāhō āp utnī prāpti kar saktē hō .

²⁴You can attain as much as you want of whateveryou want.

²⁵Tō aisā sarv-prāptiyō̃ kā mēlā kabhī kahī̃ dēkhā hai  ?

²⁵So, have you seen any such mela where you have all attainments?

²⁶Aisē mēlē par āp sabhī āyē huyē hō , tō mēlē mē̃ ēk hōtā hai milan aur dūsrā kyā hōtā hai  ?

²⁶You have all come to such a mela now,and one thing in a mela is a meeting, and what is the other thing?

²⁷Aur mēlē mē̃ tō mailē bantē haĩ aur yahā̃ kyā bantē hō  ?

²⁷In other melas, you become dirty, whereas what doyou become here?

²⁸- svachchha .

²⁸You become clean.

²⁹Svachchha tō ban gayē hō nā yā āp abhī tak svachchha ban rahē hō  ?

²⁹You have become clean, have you not? ³⁰Or, are you even now still becomingclean?

³⁰Svachchha bannē kē bād kyā hōtā hai  ?

³¹What happens after the cleaning?

³¹Śhrr̥iṅgār hōtā hai aur tilak lagāyā jātā hai .

³²You are decorated and a tilak is applied.

³²Abhī sadā-smr̥ti kā tilak svayã kō lagā rahē hō aur divya guṇō̃ K|kē gahnō̃ sē apnē āp kō sajā rahē hō  ?

³³Now, are you applying the tilak ofconstant remembrance on yourself and decorating yourselves with the ornaments of the divine virtues?

³³Tō mēlē mē̃ milnā huā , aur manānā bhī huā .

³⁴So here, inthis mela, you meet and you also celebrate.

³⁴Aur sāth-sāth mēlē mē̃ khēl-pāl bhī hōtā hai .

³⁵Together with this, there are also fun and games in a mela.

³⁵Mēlā aur khēlā sāth-sāth hī hōtē haĩ . ³⁶Tō ‘ mēlā aur khēlā ’ - yah dō śhabda agar sadā yād rakhō tō āpkī kaun-sī stage ban jāyēgī  ?

³⁶A fair (mela)and games (khela, khel) both take place together at the same time. ³⁷If you constantly remember the two words melaand khela, then what stage would you create?

³⁷Yadi kabhī bhī sthiti ḍagmag hōtī hai tō uskā kāraṇ hai ki mēlā arthāt milan ussē buddhi kō kinārē kar dētē hō  ; arthāt mēlē sē nikal jātē hō aur usē khēl nahī̃ samajhtē hō .

³⁸If your stage ever fluctuates, the reason is that you keep your intellect aside from the mela, that is, from the meeting,that is, you move away from the mela and do not consider it to be a khel (game).

³⁸Tō mēlā aur khēl yah dō śhabda sadā yād rakhō .

³⁹So, constantly remember the twowords: Mela and khel.

³⁹Mēlē mē̃ sabhī bātē̃ ā jātī haĩ .

⁴⁰Everything is included in a mela.

⁴⁰Jaisē pahlē sunāyā thā nā ki milan kin-kin bātō̃ kā hōtā hai  ?

⁴¹You were told previously, the things of which a meetingtakes place.

⁴¹Mēlā śhabda yād ānē sē saṅskārō̃ kā milan , bāp aur bachchō̃ kā milan aur sarv-sambandhō̃ sē sadā prāpti kā milan sabhī is mēlē mē̃ ā jātē haĩ . ⁴²Yah sr̥iṣhṭi ēk khēl hai , yah tō mukhya bāt hai . ⁴³Lēkin yah māyā key|kī bhinn-bhinn parīkṣhāyē̃ va paristhitiyā̃ jō ātī haĩ yah bhī āp lōgō̃ kē liē ēk khēl hai .

⁴²When you remember the word mela, it means harmony of sanskars, the meeting of the Father with thechildren, and the meeting of all attainments through having all relationships with the Father; all are included in this.The main thing is that this world is a play. ⁴³However, the different tests and stages of Maya that come are also a gamefor you.

⁴⁴Agar iskō khēl samjhō tō khēl mē̃ kabhī parēśhān nahī̃ hōṅgē , hanstē rahē̃gē .

⁴⁴If you consider it to be a game, you would never be distressed by the game; you would constantly belaughing.

⁴⁵Tō parīkṣhāyē̃ bhī ēk khēl hai .

⁴⁵And so, even the tests are a game.

⁴⁶Tīsrī bāt khēl samajhnē sē jō bhī bhinn-bhinn variety saṅskārō̃ kā part dēkhtē hō , un pārṭdhāriyō̃ kā is bēhad K|kē khēl mē̃ yah part arthāt khēl nūndhā huā hai .

⁴⁶Thirdly, when you consider it to be a game, a part, then it is the play ofthe players that you see with their various sanskars and is fixed in this unlimited game.

⁴⁷Yah smr̥iti mē̃ ānē sē kabhī bhī avasthā ḍagmag nahī̃ hōgī .

⁴⁷When you have thisawareness, your stage will never fluctuate.

⁴⁸Sadaiv ēk-ras avasthā rahēgī .

⁴⁸You will constantly have a constant stage.

⁴⁹Jab smr̥iti mē̃ rahēgā ki yah variety part drama arthāt khēl hai tō variety khēl mē̃ part na hō kabhī yah hō saktā hai kyā  ? ⁵⁰Jab nām hī hai variety drama .

⁴⁹When you have the awarenessthat this is a variety part, that it is a variety part within the variety drama, a play, then, is it possible that there wouldnot be variety within the play, since it is called the variety drama?

⁵¹Jaisē had K|kē cinema mē̃ bhinn-bhinn nām sē bhinn-bhinn khēl hōtē haĩ .

⁵⁰In the limited theatres, they have different playswith different names.

⁵²Samjhō nām hī hai-khūnī nāhak khēl-phir usmē̃ agar kōī bhayānak va dardnāk scene dēkhō tō vichalit hōṅgē kyā  ?

⁵¹For instance, if something is called unnecessary bloodshed without cause, and you see anyfearsome and painful scene, then would you be disturbed by it?

⁵³Kyōṅki samajhtē hō ki khēl hī khūnī nāhak kā hai .

⁵²You would understand that the entire play is ofunnecessary bloodshed.

⁵⁴Pahlē sē hī aisā samajhkar phir usē dēkhē̃gē .

⁵³You would have this awareness before you see it.

⁵⁵Vaisē hī mānō̃ kōī laṛāī , jhagaṛē|jhagṛē , krōdhī key|kī sṭōrīz haĩ tō uskō dēkhkar hãsēṅgē yā rōyēṅgē  ?

⁵⁴In the same way, when there are stories offighting, battling or anger, then would you laugh or cry on seeing them?

⁵⁶Jarūr hãsēṅgē nā  ?

⁵⁵You would definitely laugh, would you not?

⁵⁷Kyōṅki jāntē hō ki yah ēk khēl hai .

⁵⁶Because you know that that is a game.

⁵⁸Aisē hī is bēhad K|kē khēl kā nām hī hai - variety drama arthāt khēl .

⁵⁷In the same way, the name ofthis unlimited game is the variety drama or play.

⁵⁹Tō usmē̃ variety saṅskār va variety svabhāv va variety paristhitiyā̃ dēkhkar kabhī vichalit hōṅgē kyā  ?

⁵⁸So, would you ever be disturbed on seeing the variety of sanskars,the variety of natures and the various situations?

⁶⁰Yā usē bhī sākṣhī hō ēk-ras sthiti mē̃ sthit hō dēkhē̃gē  ?

⁵⁹Or, would you be a detached observer and observe it with a constantstage?

⁶¹Tō agar yah samjhō va yād rakhō ki yah ēk variety khēl hai tō jō purūṣhārth karnē mē̃ muśhkil samajhtē hō , kyā vah sahaj nahī̃ hō jāyēgā  ?

⁶⁰So, if you consider and remember it to be a variety play, then whatever effort you consider to be difficult tomake would not be difficult, would it?

⁶²Yah dō śhabda bhī bhūl jātē hō , mēlē kō bhī aur khēl kō bhī bhūl jātē hō aur bhūlnē sē hī svayã kō parēśhān kartē hō . ⁶³Kyōṅki smr̥iti arthāt sākṣhīpan key|kī seat chhōṛ dētē hō .

⁶¹When you forget these two words, the mela and the khel, you cause distress toyourself, because you let go of the seat of remembrance, that is, the seat of being a detached observer.

⁶⁴Seat kō chhōṛkar agar kōī drama dēkhē tō phir kyā hall|hāl hōgā uskā  ?

⁶²What wouldbe the state of someone who watches a play after having let go of his seat?

⁶⁵Tō seat par saiṭ hōkar variety drama key|kī smr̥iti rakhtē huē , agar ēk-ēk pārṭdhārī kā her|har part dēkhō tō sadaiv harṣhit rahē̃gē .

⁶³So, having set yourself on the seat andhaving the awareness of the variety drama, if you observe every part of every actor, you would always remaincheerful.

⁶⁶Mukh sē vāh - vāh nikalēgī . ⁶⁷Vāh  ! ⁶⁸Mīṭhā drama  !

⁶⁴You would say "Wah! wah!" through your lips, and say: Wah! sweet drama!

⁶⁹Yah kyā huā , kyō̃ huā yah nahī̃ nikalēgā balki vāh-vāh śhabda mukh sē nikalē̃gē arthāt sadā khuśhī mē̃ jhūmtē rahē̃gē .

⁶⁵You would not say, "Whathappened?" ⁶⁶"Why did this happen?", but instead, you would say, "Wah! wah!", that is, you would constantly dance inhappiness.

⁷⁰Sadā apnē kō master sarvśhaktivān anubhav karē̃gē .

⁶⁷You would constantly experience yourself to be a master almighty authority.

⁷¹Kyā aisē svayã kō practical mē̃ anubhav kartē hō  ?

⁶⁸Do you experience yourselfto be this in a practical way?

⁷²Mēlē sē bāhar nikal jātē hō tō parēśhān hō jātē hō aur jab hāth chhōṛ dētē haĩ tō bhī parēśhān hō .

⁶⁹When you move away from the mela, you become distressed. ⁷⁰And when you let go ofthe hand, then also, you get distressed.

⁷³Aisē hī tum yahā̃ bhī bāp kā hāth chhōṛ dētē hō .

⁷¹In this way, you let go of the Father's hand.

⁷⁴‘ hāth chhōṛ dēnā ’ kyā iskā arth|earth samajhtē hō  ?

⁷²Do you understand the meaningof, "Letting go of the Father's hand"?

⁷⁵Bāp kā sthūl hāth tō hai nahī̃ .

⁷³The Father does not have any physical hands.

⁷⁶‘ śhrīmat ’ hai hāth aur ‘ buddhi-yōg ’ hai sāth .

⁷⁴Shrimat is the hand, and theyoga of the intellect is the company.

⁷⁷Tō mēlē mē̃ jab hāth aur sāth dōnō̃ hī chhōṛ dētē hō arthāt bāp sē kinārā kar dētē hō tab bhī parēśhān hōtē hō .

⁷⁵So, when you let go of the hand and the company in the mela, that is, when youmove away from the Father, you get distressed.

⁷⁸Hāth aur sāth agar na chhōṛō tō sadā khuśhī mē̃ rahē̃gē isliē ab sadaiv mēlā aur khēlā samajhkar hī apnē part aur dūsrē K|kē part kō dēkhō .

⁷⁶If you did not let go of the hand and the company, you wouldconstantly remain in happiness. ⁷⁷Therefore, now constantly look at your own part and the part of others whilstconsidering this to be a mela and a khel (game).

⁷⁹Yah tō sahaj bāt hai aur common arthāt purānī bāt hai .

⁷⁸This is an easy and common matter, that is, it is an old matter.

⁸⁰Purānī bāt kō nirantar banāyā hai yā kabhī-kabhī bhūl jātē hō aur yā kabhī samay par yād kartē hō  ? ⁸¹Yah isliē batlāyā ki yadi vah dō śhabda bhī nirantar yād rakhō tō nirantar khuśhī mē̃ aur nirantar śhakti svarūp mē̃ rah saktē hō .

⁷⁹Haveyou made the old things constant or, at the time of need, do you sometimes forget this and sometimes remember it?You are told of this because, if you constantly remember the two words, you would constantly remain in happinessand be the embodiment of power.

⁸²Abhī samay chhōṭī-chhōṭī bātō̃ mē̃ va sādhāraṇ saṅkalpō̃ K|kē vighnō̃ mē̃ ganvānē kā nahī̃ hai .

⁸⁰Now, the time is not for wasting in trivial matters or in the obstacles of ordinarythoughts.

⁸³Abhī tō master rachayitā ban apnē bhaviṣhya key|kī prajā aur bhaktō̃ dōnō̃ kō apnī prāpt kī huī śhaktiyō̃ dvārā vardān dēnē kā samay ā pahuñchā hai .

⁸¹Now, the time has come for you to become master creators and give blessings to your future subjects andbhagats through the powers you have attained.

⁸⁴Abhī dēnē kā samay hai , na ki svayã lēnē kā samay hai .

⁸²Now is the time to give, not the time for the self to be taking.

⁸⁵Agar dēnē K|kē samay bhī kōī lētē rahē tō dēgē kab  ?

⁸³If, atthe time of giving, you continue to take, then when would you give?

⁸⁶- kyā satyug mē̃  ?

⁸⁴In satyug?

⁸⁷Vahā̃ āvaśhyaktā hōgī kyā  ? ⁸⁸Tō abhī hī apnī rachnā kō bharpūr karnē kā samay hai .

⁸⁵Will there be a need for this there?So, now is the time to make your creation overflowing.

⁸⁹Abhī apnē prati samay ganvānā va apnē prati sarv-śaktiyō̃ kā prayōg karnā usī mē̃ sarv śhaktiyō̃ kō samāpt kar dēnā arthāt jō kamāyā vah khāyā aisā karnē kā abhī samay nahī̃ hai .

⁸⁶Now is not the time for wasting all the powers on the self orfor experimenting with them on the self and thereby finishing them in this, that is, it is not the time to eat what youhave earnt.

⁹⁰Pahlē samay thā ki kamāyā aur khāyā .

⁸⁷At first, it was the time to eat what you had earnt.

⁹¹Lēkin abhī samay kaun-sā hai  ?

⁸⁸But what is the time for now?

⁹²Jō jamā kiyā hai uskō sarv-ātmāō̃ kē prati dēnē kā samay hai .

⁸⁹It is now the time togive to all souls what you have accumulated.

⁹³Nahī̃ tō āpkī prajā va bhakta in prāptiyō̃ sē vañchit rah jāyēṅgē aur vē|way bhikhārī K|kē bhikhārī hī rah jāyēṅgē . ⁹⁴Tō kyā dātā aur vardātā K|kē bachchē , vardātā va dātā nahī̃ banē̃gē  ?

⁹⁰Otherwise, your subjects and bhagats will be deprived of theseattainments, and they will remain as beggars. ⁹¹So, as the children of the Bestower and the Bestower of Blessings, willyou yourselves not become the bestowers and the bestowers of blessings?

⁹⁵Jis samay sarv-ātmāē̃ āpkē sāmnē bhikhārī ban lēnē āyēṅgī tō kyā merciful bāp K|kē bachchē sarv ātmāō̃ kē prati rahm nahī̃ karē̃gē  ?

⁹²When all souls come to you in the form ofbeggars to receive something, will the children of the Merciful Father not have mercy for all souls?

⁹⁶Kyā us samay un par taras nahī̃ āyēgā  ? ⁹⁷Kyā usē taṛapatā huā dēkh sakē̃gē  ?

⁹³Will you not feelmercy for them, or will you be able to bear to see them distressed?

⁹⁸Laukik rūp mē̃ bhī had kā rachayitā apnī rachnā kō duḥkhī va taṛapatā huā dēkh nahī̃ saktā .

⁹⁴In a lokik way also, a limited creator cannot bearto see his limited creation unhappy or distressed.

⁹⁹Tō abhī tum bhī master rachayitā hō nā  ? ¹⁰⁰Athavā yah bāp kā hī kām hai yā āpkā bhī kām hai  ?

⁹⁵So, now, you are also master creators, that is, is this the task of justthe Father or is it also yours?

¹⁰¹Jab āp lōg bhī sabhī master rachayitā hō tō master rachayitā apnī rachnā K|kē duḥkh K|kē vilāp va taṛapan kō kabhī dēkh nahī̃ sakē̃gē .

⁹⁶All of you are also master creators, and so a master creator cannot bear to see thesorrow of separation or the distress of his creation.

¹⁰²Us samay unhē̃ kuchh dēnā paṛēgā .

⁹⁷At that time, he has to give them something.

¹⁰³Agar abhī sē stock ikaṭhṭhā nahī̃ karē̃gē aur jō kamāyā , usē khātē aur khatm kartē rahē̃gē tō unhē̃ dēgē kyā  ?

⁹⁸If you do notaccumulate a stock from the present time, but you continue to eat and finish what you have earnt, then what wouldyou give them?

¹⁰⁴Ab apnē pōtāmēl kō dēkhnā hai .

⁹⁹You now have to look at your chart.

¹⁰⁵Abhī K|kē samay pramāṇ master rachayitā kō kaun-sā pōtāmēl dēkhnā hai  ?

¹⁰⁰According to the present time, what register does a mastercreator need to look at?

¹⁰⁶Kyā-kyā galatī|galtī key|kī yah tō bachpan kā pōtāmēl hai lēkin master rachayitā kō apnā kaun-sā chart check karnā hai  ?

¹⁰¹What mistakes you have made is the register of childhood. ¹⁰²However, what chart should amaster creator check now?

¹⁰⁷Āp her|har śhakti kō sāmnē rakhtē huyē yah pōtāmēl dēkhō ki āj K|kē din sarv-śaktiyō̃ mē̃ sē kaun-sī śhakti aur katanī percentage mē̃ śhakti jamā kī . ¹⁰⁸Abhī jamā K|kē khātē kā pōtāmēl dēkhnā hai .

¹⁰³Whilst keeping every power in front of you, check your chart as to which power, out ofall the powers, you accumulated today and to what percentage: Now, check your chart in the account of accumulation.

¹⁰⁹Kharchē kō full stop dēnā hai .

¹⁰⁴You have to apply a full stop to the expenditure.

¹¹⁰Abhī tak bhī apnē prati kharcha kartē rahē̃gē kyā  ?

¹⁰⁵Will you, even now, continue to spend for the self?

¹¹¹Dūsrō̃ kō dēnā-vah kharchā nahī̃ .

¹⁰⁶To give to others is not expenditure.

¹¹²Yah tō ēk dēnā phir lākh pānā hai .

¹⁰⁷This is like giving one and attaining a hundred thousand.

¹¹³Vah kharchē K|kē khātē mē̃ nahī̃ . ¹¹⁴Vah jamā K|kē khātē mē̃ huā .

¹⁰⁸That is not counted inthe account of expenditure, but in the account of accumulation.

¹¹⁵Jab apnē vighnō̃ kē prati śhakti kā prayōg kartē hō vah hōtā hai kharcha .

¹⁰⁹When you use your powers for your own obstacles,that is expenditure.

¹¹⁶Jab kōī bhī vighna paṛtā hai tō unkō samāpt karnē mē̃ jō samay kharcha kartē hō yā jō gyān dhan kō kharcha kartē hō tō itnā sabhī kharchā abhī sē bachānā paṛē .

¹¹⁰When an obstacle arises, the expenditure of time spent in finishing that obstacle and the wealth ofknowledge used to finish that has to be saved.

¹¹⁷Jaisē yah government bhī ājkal bachat key|kī scheme banātī hai . ¹¹⁸Tō ôlamāīṭī government bhī ab sab bachchō̃ kō order kartī hai ki ab bachat key|kī scheme banāō .

¹¹¹Just as that Government creates a savings scheme, so too, theAlmighty Government is also now ordering all the children to create a savings scheme.

¹¹⁹Kharchē kō full stop lagāō .

¹¹²Apply a full stop to theexpenditure.

¹²⁰Abhī tō dētē rahō , abhī lēnē kā kuchh rahā hai kyā  ?

¹¹³At present, continue to give. ¹¹⁴Is anything still remaining in terms of receiving?

¹²¹Agar rahā hai tō issē siddha hōtā hai ki bāp nē pūrā varsā diyā nahī̃ hai .

¹¹⁵If it still remains, then itproves that you have not claimed the full inheritance from the Father.

¹²²Lēkin bāp nē apnē pās|pass kuchh rakhā hī nahī̃ hai .

¹¹⁶However, the Father has not kept anything withHimself.

¹²³Vah tō ēk second mē̃ pūrā hī varsā dē dētē haĩ . ¹²⁴Jō kuchh bhī lēnē kā rahtā hī nahī̃ .

¹¹⁷He will give you the full inheritance in one second, so that nothing remains to be received.

¹²⁵Tō abhī bachat karnī āyēgī , na ki kharcha karnē key|kī ādat paṛ gaī hai  ?

¹¹⁸So now, willyou know how to save or is it that you have developed the habit of spending?

¹²⁶Bahut aisē hōtē haĩ jiskō jamā karnā ātā hī nahī̃ .

¹¹⁹There are many who do not know howto accumulate.

¹²⁷Jamā kar hī nahī̃ saktē unhē̃ aur hī kharcha kartē-kartē udhār lēnē key|kī ādat paṛ jātī hai .

¹²⁰They are not able to accumulate, and, in fact, they develop the habit of spending more and incurringdebt.

¹²⁸Yahā̃ bhī jab apnī śhakti kharcha kar dētē hō tab kahtē hō phalānī dīdī , dādī va bāpdādā kuchh dē dēvē̃ .

¹²¹Here, also, when you spend all your powers, you say that such­and­such a Didi or Dadi or BapDada should giveyou something.

¹²⁹Udhār lē lētē hō .

¹²²You take on credit.

¹³⁰Pahlē sōchō ki ham kiskē bachchē haĩ  ?

¹²³First of all, think whose children you are.

¹³¹Akhuṭ khazānē K|kē mālik K|kē bālak haĩ . ¹³²Naśhā haĩ na  ?

¹²⁴You are the children of the Master ofthe unlimited treasures.

¹³³Jab akhuṭ khajānē K|kē bālik sō mālik hō aur aisē phir dūsrō̃ sē śhakti kā udhār lēvē unkō kyā kahā jāyē-bahut samajhdār  ?

¹²⁵Do you have this intoxication? ¹²⁶When you are the masters and so the children of unlimitedtreasures, and you then take the powers on credit from others, what would you be called?

¹³⁴Aisē bahut samajhdār tō kabhī nahī̃ bantē hō na  ?

¹²⁷Very sensible? ¹²⁸You do notbecome so over­clever, do you?

¹³⁵Kyā bachat karnē key|kī yuktiyā̃ athavā bachat key|kī scheme jāntē hō  ?

¹²⁹Do you know the yuktis for saving in the savings scheme?

¹³⁶Bachat karnē kā bhī sabhī sē sahaj aur śhrēṣhṭh tarīkā kaun-sā hai , jissē ki sarv śhaktiyō̃ key|kī bachat kar sakō  ?

¹³⁰What is the easiest andthe most elevated method for saving through which you are able to save all powers? ¹³¹How will you create yourbudget?

¹³⁷Budget bhī kaisē banāvēṅgē  ? ¹³⁸Pahlē banāvēṅgē tab tō check karē̃gē na  ?

¹³²Only when you first make a budget will you then be able to check it.

¹³⁹Kaisē banāvē̃ ki jissē automatically jamā hō  ?

¹³³How can you create it so that you canautomatically accumulate?

¹⁴⁰Budget banānā arthāt apnī buddhi kā , vāṇī kā aur phir karma kā , sabhī kā apnā her|har samay kā programme fix karō .

¹³⁴To create a budget means to fix a programme for every moment for your intellect, foryour words and for your actions.

¹⁴¹Jaisē budget banātē haĩ tō usmē̃ fix kartē haĩ nā ki itnā kharchā is par karē̃gē . ¹⁴²Us phiksēśan K|kē anusār hī phir kharchē kō chalātē haĩ .

¹³⁵When you create a budget, you arrange it so that you only spend a certain amount ofit, and then your expenditure is created according to that.

¹⁴³Tab budget pramāṇ kārya saphal hō saktā hai .

¹³⁶Only then is your task accomplished successfully accordingto the budget.

¹⁴⁴Tō budget banānā arthāt amr̥itvēlē uṭhkar rōz apnī buddhi K|kē plan kā , vāṇī dvārā kyā-kyā karnā hai aur karma dvārā kyā-kyā karnā hai , un sabhī kō fix karō .

¹³⁷So, to create a budget means to awaken at amrit vela and to arrange a plan for your intellect and forwhat you have to do through words and for what you have to do through actions.

¹⁴⁵Arthāt apnē tīnō̃ prakār key|kī rōz key|kī diary banāō .

¹³⁸That is, you have to create a diaryfor all three for every day.

¹⁴⁶Tō rōz diary banānē sē jō buddhi kē prati karttavya fix kiyā hai vah phir check karnā paṛē ki jaisē mainnē budget banāyā kyā usī pramāṇ kārya kiyā  ? ¹⁴⁷Yā budget ēk aur plan dūsrā tō nahī̃  ?

¹³⁹After making a diary for every day, you then have to check as to whether you performedyour tasks according to whatever you arranged for the intellect. ¹⁴⁰Or, is it that the budget is one thing and the plan issomething else?

¹⁴⁸Tō apnī sarv - śhaktiyō̃ kō jamā karnē key|kī sahaj yukti yahī hai ki rōz apnā plan banāō mansā , vāchā aur karmaṇā kā .

¹⁴¹So, the easy yukti to accumulate all your powers is to create a plan for your thoughts, words andactions for every day.

¹⁴⁹Buddhi kō sārē din mē̃ kis karttavya mē̃ busy rakhnā hai , yadi vah bhī amr̥itvēlē fix karō tō phir sabhī vyarth khatm hō jāyēgā .

¹⁴²If, at amrit vela, you fix what the intellect has to remain busy in throughout the day, then allwastage would be finished.

¹⁵⁰Vyarth khatm kiyā tō samarth ban jāyēṅgē .

¹⁴³If you finish the wastage, then it becomes something powerful.

¹⁵¹Vyarth kō samāpt karnē kē liē planning buddhi banō .

¹⁴⁴In order to finish thewasteful, make your intellect a planning intellect.

¹⁵²Planning buddhi bannē sē hī apnī sarv śhaktiyō̃ kō jamā kar sakē̃gē . ¹⁵³Kyōṅki jō bhī śhaktiyā̃ kharcha kartē hō vah sabhī vyarth kharcha kartē hō .

¹⁴⁵Only by making your intellect a planning intellect will you be ableto accumulate powers, because otherwise, all the powers that you use are spent wastefully.

¹⁵⁴Agar vyarth kā khātā hī samāpt hō jāyēgā tō bachat automatically hō jāyēgī .

¹⁴⁶If the account of wastageis finished, you would automatically be able to save.

¹⁵⁵Vyarth kō samāpt karnē kē liē daily diary banāō .

¹⁴⁷In order to finish the wastage, write your daily diary.

¹⁵⁶Is rīti apnē samay kō bhī fix karō ki āj K|kē din buddhi mē̃ viśhēṣh kaun-sā saṅkalp rakhē̃gē yā āj vāṇī dvārā kyā karttavya karē̃gē  ?

¹⁴⁸In thisway, fix your time as to what special thoughts you are to have in your intellect for the day and what you willaccomplish through your words for that day.

¹⁵⁷Vah fix hōnē sē sādhāraṇ va vyarth bōl , jō energy kō west|waste kartī hō vah sab bach jāyēgī .

¹⁴⁹By fixing this, your energy that is wasted by ordinary and wastefulwords will be saved.

¹⁵⁸Jō west|waste nahī̃ kartē vah baisṭa ban jātē haĩ .

¹⁵⁰Whatever you do not waste becomes the best.

¹⁵⁹West|waste karnē vālē kabhī baisṭa nahī̃ ban saktē .

¹⁵¹Those who waste anything can never become thebest.

¹⁶⁰Sabhī bātō̃ kō dēkhō aur apnī bachat key|kī scheme kō baṛhāō .

¹⁵²Look at everything and increase your savings scheme.

¹⁶¹Tab hī master rachayitā ban sakē̃gē . ¹⁶²Abhī master rachayitā ban kar rachnā key|kī pālnā karnē key|kī sāmarthya nahī̃ āī hai .

¹⁵³Only then will you be able to become master creators.At present, you do not have the power to become a master creator and to create a creation.

¹⁶³Master rachayitā nahī̃ banē̃gē tō kyā bannā paṛēgā  ?

¹⁵⁴If you cannot become amaster creator, what would you have to become?

¹⁶⁴Agar kisī kō sambhālnā nahī̃ ātā hai tō kisī K|kē sambhālnē mē̃ chalnā paṛē nā .

¹⁵⁵If you do not know how to look after anyone, you would have to belooked after, would you not?

¹⁶⁵Tō master rachayitā kē badlē rachnā bannā paṛē .

¹⁵⁶So, instead of being a master creator, you would have to become the creation.

¹⁶⁶Bannā tō master rachayitā hai nā  ?

¹⁵⁷So, youhave to become a master creator, do you not?

¹⁶⁷Sirph dō śhabda jō sunā - ’ mēlā aur khēlā ’ . ¹⁶⁸Sadaiv in kō smr̥iti mē̃ rakhō tō bhī bachat key|kī scheme hō jāyēgī .

¹⁵⁸Simply keep the two words you were told, "Mela and khel" in yourawareness at all times, and you will be able to create a savings scheme.

¹⁶⁹Vyarth saṅkalp , vyarth samay aur vyarth śhakti jō kharcha kar dētē hō vah bach jāyēgī .

¹⁵⁹Then, you will save the thoughts, time andpower that you use wastefully.

¹⁷⁰Iskē liē sirph apnā niyam majbūt rakhō .

¹⁶⁰For this, simply keep your discipline firm.

¹⁷¹Sōchtē hō ki yah karē̃gē lēkin niyamit rūp sē niyam banātē nahī̃ hō .

¹⁶¹You think that you will do something, butyou do not keep that discipline as a daily discipline.

¹⁷²Ēk mās jōśh mē̃ rahtē hō aur bād mē̃ phir māyā kā ānā śhurū hō jātā hai athavā māyā bēhōśh karnē kā kām śhurū kar dētī hai .

¹⁶²It remains in force for one month and then Maya begins to come, that is, Maya begins her task of making youunconscious.

¹⁷³Isliē kyā karnā paṛē  ?

¹⁶³So, what do you have to do for this?

¹⁷⁴Jaisē dēkhō jab kōī hōśh mē̃ nahī̃ ātā , uskē liē injection pichhāṛī injection lagātē rahtē haĩ yā jab kōī operation kartē haĩ tō uskō dēkh kar feeling na āyē , isliyē bhī injection lagātē rahtē haĩ .

¹⁶⁴When you see that someone is not gaining consciousness, you give him injection after injection. ¹⁶⁵Or, when anoperation is being performed, then, so that the patient does not feel anything, an injection is given.

¹⁷⁵Tō jis samay anubhav kartē hō ki ab jōśh bēhōśh K|kē rūp mē̃ jā rahā hai arthāt māyā kā jōśh śhurū hai tō kaun-sā injection lagāvēṅgē  ?

¹⁶⁶When you feelthat your force is going towards making you unconscious, that is, when you feel the force of Maya beginning, whatinjection will you give then?

¹⁷⁶Attention aur caikiṅg tō hai hī .

¹⁶⁷You have attention and checking anyway.

¹⁷⁷Lēkin uskē sāth-sāth amr̥it vēlē power house sē full power lēnē kā jō niyam hai uskō bār-bār check karō .

¹⁶⁸However, together with that, check thediscipline of taking full power from the Power­house at amrit vela every day.

¹⁷⁸Yahī baṛī sē baṛī injection hai .

¹⁶⁹This is the strongest injection of all.

¹⁷⁹Amr̥it vēlē bāp sē connection jōṛ liyā tō sārā din māyā key|kī bēhōśhī sē bachē rahē̃gē .

¹⁷⁰Ifyou make the connection with the Father at amrit vela, then you would be saved from being made unconscious byMaya for the whole day.

¹⁸⁰Is injection key|kī hī kamī hai .

¹⁷¹This injection is missing.

¹⁸¹Connection ṭhīk hōnā chāhiē .

¹⁷²There should be a good connection.

¹⁸²Aisē nahī̃ ki sirph uṭhkar baiṭh jānā hai .

¹⁷³It should not be that you justwake up and sit there.

¹⁸³Uṭh kar tō baiṭh gayē , yah tō niyam kā pālan kiyā lēkin kyā connection ṭhīk hai arthāt prāptiyō̃ kā anubhav hōtā hai  ?

¹⁷⁴Of course, you observe the discipline of waking up and sitting there, but is your connectiongood, that is, do you experience having all attainments?

¹⁸⁴Agar injection lagāvē̃ lēkin śhakti kā anubhav na hō tō samajhē̃gē injection nē pūrā kām nahī̃ kiyā .

¹⁷⁵If you take an injection but do not experience any power,then understand that the injection has not fully accomplished its task.

¹⁸⁵Isī prakār amr̥it vēlē kā connection arthāt sarv powers kā aur sarv prāptiyō̃ kā anubhav hōnā , yah baṛē sē baṛā injection hai .

¹⁷⁶In this way, the connection of amrit vela meansto experience all powers and all attainments. ¹⁷⁷This is the strongest injection of all. ¹⁷⁸First of all, check if the beginning of amrit vela is good.

¹⁸⁶Pahlē yah check karō ki - amr̥it vēlā ādikāl sē ṭhīk hai  ?

¹⁷⁹If the beginning is not good, then the middle and the end willnot be good either.

¹⁸⁷Agar ādikāl ṭhīk na hōgā tō madhya aur ant bhī ṭhīk na hōgā . ¹⁸⁸Ādikāl mē̃ anubhav karnē kā abhyās nahī̃ hai tō sr̥iṣhṭi K|kē ādi athavā ādi kāl mē̃ sarv sukhō̃ kā anubhav nahī̃ kar sakēgā .

¹⁸⁰If you do not have the practice of experiencing anything from the beginning, then you would notbe able to experience the beginning of the world, which is all the happiness of the beginning of the world cycle.

¹⁸⁹Jaisē sārē din kā yah ādi kāl hai , us ādi kāl kō agar chhōṛ kuchh samay kē bād va kuchh ghaṇṭō̃ kē bād jāgtē va baiṭhtē hō va connection jōṛtē hō tō jitnā yahā̃ late|lēṭ , utnā vahā̃ late|lēṭ .

¹⁸¹Thisis the beginning of the whole day, and so, if you let go of this beginning, and you then awaken and sit down or forge aconnection after some time or after a few hours, then to the extent that you are late here, so accordingly, you would belate there.

¹⁹⁰Kyōṅki bāpdādā sē bachchō̃ K|kē milan kā , apôinṭamēnṭa kā samay jō hai usmē̃ pahlā chance bachchō̃ kā hai .

¹⁸²Because, the first chance of appointment time for meeting BapDada is given to the children.

¹⁹¹Phir hai bhaktō̃ kā time .

¹⁸³Then, it is thetime for the bhagats.

¹⁹²Agar bhaktō̃ K|kē time mē̃ bhī connection jōṛā tō bachchō̃ jaisā vardān nahī̃ pā sakē̃gē .

¹⁸⁴If you forge a connection at the time for the bhagats, then you cannot receive the blessings thatthe children receive.

¹⁹³Isliyē is kāl kā us kāl sē connection hai .

¹⁸⁵This is why this time has a connection with that time.

¹⁹⁴Sabhī sē baṛā budget kā pahlā-pahlā āiṭam ( I t e m ) tō yah rahā . ¹⁹⁵Amr̥it vēlē arthāt ādi kāl .

¹⁸⁶The most important and first item on thebudget is this: amrit vela, that is, the beginning.

¹⁹⁶Us samay apnē kō check karō ki ham ādikāl mē̃ ānē vālē haĩ yā kuchh janm pīchhē ānē vālē haĩ  ?

¹⁸⁷At that time, check whether you are going to come in the beginningor after a few births.

¹⁹⁷Yahā̃ K|kē ghaṇṭē vahā̃ K|kē janm .

¹⁸⁸The hours here are equivalent to the births there.

¹⁹⁸Jitnē yahā̃ ghaṇṭē cum|kam utnē vahā̃ janm kam hō jāyēṅgē .

¹⁸⁹To the extent that you miss the hours here, soyou will miss that many births there.

¹⁹⁹Kamjōrī isī kī hai .

¹⁹⁰This is what there is a weakness in.

²⁰⁰Baiṭh tō jātē haĩ sabhī .

¹⁹¹Of course, everyone sits there.

²⁰¹Us samay key|kī scene dēkhō tō baṛā mazā āyēgā . ²⁰²Us samay kā dr̥iśhya aisā hōtā hai jaisē ki jaypur mē̃ ēk hī haṭhyōgiyō̃ kā museum hai .

¹⁹²If you wereto see the scene of that moment, you would enjoy yourself a great deal. ¹⁹³The scene at that time is such that it seemslike the museum of the hatha yogis in Jaipur.

²⁰³Bhinn-bhinn prakār K|kē haṭhyōg dikhāyē huē haĩ .

¹⁹⁴Many different types of hatha yoga are shown.

²⁰⁴Tō amr̥it vēlē bhī us samay key|kī scene aisī hōtī hai , kōī haṭh sē nīnd kō control kartē tō kōī mazbūrī sē time pās|pass kartē aur kōī ulṭē laṭakē huē hōtē haĩ . ²⁰⁵Arthāt jis kārya K|kē liyē baiṭhtē haĩ vah unsē nahī̃ hōtā .

¹⁹⁵The scene of amrit velais such that some try to control their sleep with force and others pass their time in desperation and some are hangingupside down, that is, they are not able to carry out the task for which they are sitting there.

²⁰⁶Jaisē un haṭhyōgiyō̃ kō dikhātē haĩ ki kōī ēk ṭāṅg par , kōī ulṭē aur kōī kaisē hōtē haĩ .

¹⁹⁶Those hatha yogis areshown standing on one leg, some are hanging upside down and some are in different postures.

²⁰⁷Yahā̃ bhī us samay kā dr̥iśhya aisā hōtā hai .

¹⁹⁷Here also, the scene atthat time is like this.

²⁰⁸Kōī ēk second tō achchhā vyatīt kartē haĩ , phir dūsrā second dēkhō tō ēk ṭāṅg par ṭhahartē-ṭhahartē tō dūsrī ṭāṅg , phir gir jātī .

¹⁹⁸Some pass one second very well, then if you look at them the next second, they are standing onone foot and then the other foot falls.

²⁰⁹Sōchtē haĩ āj K|kē din kuchh jamā karē̃gē parantu hōtā nahī̃ hai .

¹⁹⁹They think that they will accumulate something today, but they are not able todo this.

²¹⁰Vah scene bhī dēkhnē key|kī hōtī hai .

²⁰⁰This scene is worth seeing.

²¹¹Kōī phir sōtē-sōtē bhī yōg kartē haĩ .

²⁰¹Some even have yoga whilst sleeping.

²¹²Jaisē vah haṭh kartē haĩ , kāṇṭō̃ par sōtē haĩ . ²¹³Yahā̃ śēṣ saiyā ( śhaiyā ) par hōtē .

²⁰²Just as those people sleep on thorns withforce, here, they sleep on a bed of snakes.

²¹⁴Yahā̃ K|kē us samay kā pose bhī vaṇḍar-phul hōtā hai .

²⁰³The posture here of this time is also very wonderful.

²¹⁵Isliyē sunāyā ki amr̥it vēlē K|kē mahatva kō jānnē aur unhē̃ jānkar jīvan mē̃ lānē sē mahān ban saktē hō .

²⁰⁴This is why you weretold that by knowing the importance of amrit vela and by putting it into your practical life, you can become great.

²¹⁶Agar amr̥itvēlē apnā plan nahī̃ banāvēṅgē tō practical mē̃ kyā lāyēṅgē  ?

²⁰⁵Ifyou do not create your plans at amrit vela, what would you put into the practical form?

²¹⁷Kōī laukik kārya bhī tab saphal hōtā hai jab pūrā plan banātē haĩ .

²⁰⁶A lokik task is also only accomplished properly when you have a proper plan.

²¹⁸Agar plan nahī̃ banātē tō saphaltā nahī̃ hō saktī .

²⁰⁷If you do not create a plan, you cannotbe successful.

²¹⁹Is prakār amr̥it vēlē apnā plan fix nahī̃ kartē hō tō man , vāṇī athavā karma dvārā jō saphaltā hōnī chāhiē vah nahī̃ kar pātē hō .

²⁰⁸If you do not fix your plan in this way at amrit vela, you are not able to attain the success that youshould from your thoughts, words and actions.

²²⁰Abhī is mahatva kō jānkar mahān banō .

²⁰⁹Now understand the importance of this and become great.

²²¹Abhī tō spaṣhṭ sunāyā nā ki ab bākī kyā purūṣhārth rah gayā hai .

²¹⁰Now you have clearly been told what effort still remains to be made.

²²²Amr̥it vēlē kā ṭhīk karē̃gē tō sabhī ṭhīk hō jāyēgā .

²¹¹By making your amrit vela all right, everythingelse will become good.

²²³Jaisē amr̥it pīnē sē amar ban jātē haĩ . ²²⁴Tō amr̥it vēlē kō saphal karnē sē amar bhav kā vardān mil jātā hai .

²¹²Just as you become immortal by drinking nectar, so too, by making amrit vela successful, youwill receive the blessing of becoming immortal.

²²⁵Phir sārā din kōī bhī vighnō̃ mē̃ murjhāyēṅgē nahī̃ .

²¹³Then, throughout the day, you will not be confused by any obstacles.

²²⁶Sadā harṣhit rahnē mē̃ aur sadā śhaktiśhālī bannē mē̃ amar rahē̃gē .

²¹⁴You will be immortal in constantly remaining cheerful and constantly powerful.

²²⁷Amr̥itvēlē jō amarbhav kā vardān miltā hai vah agar na lē̃gē tō phir mēhnat bahut karnī paṛēgī .

²¹⁵If you do not take the blessing thatyou receive at amrit vela of becoming immortal, then you have to labour very hard.

²²⁸Mēhnat aur kharchā dōnō̃ kartē hō .

²¹⁶You then have to labour hard andincur expenditure.

²²⁹Nahī̃ tō amar bhav K|kē vardānō̃ sē mēhnat aur kharchā dōnō̃ sē chhūṭ jāyēṅgē .

²¹⁷Otherwise, by taking the blessing of being immortal, you can be saved from labouring and also the expenditure.

²³⁰Achchhā  !

²¹⁸Achcha.

²³¹Aisē sadā bāp kē sāth rahnē vālē va sadā her|har saṅkalp , her|har saṅkalp mē̃ milan manānē vālē , ēk saṅkalp va ēk second bhī mēlē sē alag nahī̃ hōnē vālē , sadaiv sākṣhī aur smr̥iti key|kī seat par saiṭ hō her|har scene dēkhnē vālē khilāṛī va dēkhnē vālē tīvr puruṣhārthī , ēk second mē̃ saṅkalp aur svarūp bannē vālē arthāt jō saṅkalp kiyā aur vah svarūp banē . ²³²Aisē tīvr puruṣhārthī amar bhav K|kē vardānī bachchō̃ kō bāpdādā key|kī yād-pyār aur namastē .

²¹⁹To such souls who stay with the Father and those who celebrate a meeting through their every thought at every second; to those who are not separated by even one thought for even one second; to the players and the intense effort­makers who constantly observe every scene whilst being set on their seat of remembrance; as detached observers; to those who become the embodiment within one second with one thought, that is, the moment they have the thought,t hey become the embodiment, to such intense effort­making souls who have received the blessing of being immortal, BapDada's love, remembrances and namaste.

²³³Achchhā , ōmśhānti . ²³⁴Murlī kā sār ²³⁵1 . mēlā aur khēlā sadā yād rakhō tō sthiti ḍagmag nahī̃ hōgī .

²²⁰Blessing: May you be those who experience being the practical embodiment of soul consciousness, that is, whilst going into the expansion, may you remain stabilised in the essence­full form.

²³⁶2 . seat kō chhōṛ kar agar kōī drama dēkhē tō kyā hall|hāl hōgā  ?

²²¹Where there is the practical, visible form, there is no need for visions.

²³⁷Tō seat par saiṭ hōkar variety drama key|kī smr̥iti rakhtē huē agar ēk-ēk pārṭdhārī kā her|har part dēkhō tō sadaiv harṣhit rahē̃gē , mukh sē vāh-vāh hī nikalēgī .

²²²Those children who have the blessing of practically experiencing the practical form of soul consciousness say, with authority and faith, that they have seen the soul and experienced it. ²²³Whilst walking and moving around, they experience the form of light.

²³⁸3 . master rachayitā kō apnā kaun-sā part check karnā hai ki āj K|kē din sarvśhaktiyō̃ mē̃ sē kaun-sī śhakti aur kitnī percentage mē̃ śhakti jamā kī hai  ?

²²⁴For this, you have to practise stabilising yourself in the form of the essence. ²²⁵In service, whilst going into the expansion, do not forget the experience of the seed, the essence.

²³⁹Abhī jamā karnē K|kē khātē kō dēkhnā hai . ²⁴⁰4 . west|waste karnē vālē kabhī best nahī̃ ban saktē .

²²⁶Slogan: To finish any name or mention of sorrow and peacelessness is to be a conqueror of attachment. ²²⁷* * * O M S H A N T I * * *