शनिवार 21 जुलाई 1973 की अव्यक्त मुरली

⁰> ¹21-07-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 10/10/94 Morning Murli Om Shanti Avyakt BapDada 21/07/73

²Rūhānī judge aur jismānī judge

¹Do you consider yourselves to be justices?

³Sadā saphalatāmūrtta banānē vālē , śhaktiyō̃ sē sampann kar master sarvśhaktivān banānē vālē , sarv dhārṇāyē̃ karākē dhārṇā mūrtta banānē vālē , suprim justice pyārē bābā bōlē  :

²Are you able to judge yourselves and other souls? ³Those judges simplyjudge words and actions, whereas you are also able to judge thoughts. ⁴Have you become such judges that you areable to discern and judge the thoughts of the self and other souls?

⁴Apnē kō justice samajhtē hō  ?

⁵Who can become such judges?

⁵Kyā apnē āpkō aur sarv - ātmāō̃ kō judge kar saktē hō  ?

⁶Those whosepointer of the intellect is very stable.

⁶Vah justice tō sirph bōl aur karma kō hī judge kartē haĩ lēkin āp tō saṅkalp kō bhī judge kar saktē hō .

⁷You are only able to judge with scales accurately when the pointer is absolutelystill, when the fluctuation has finished and both the scales are equal.

⁷Aisē justice jō apnē aur dūsrī ātmāō̃ K|kē bhī saṅkalp kō judge kar sakē̃ va parakh sakē̃ , aisē ban gayē hō  ? ⁸Aisā justice kaun ban saktā hai  ? ⁹Jiskī buddhi kā kāṇṭā ēkāgr hō . ¹⁰Jaisē tarājū key|kī sahī parakh tab hōtī hai jab kāṇṭā ēkāgr hō jātā hai , halchal band hō jātī hai aur dōnō̃ taraph samān hō jātī hai .

⁸In the same way, only those whose pointer of theyoga of the intellect is still, and whose intellect does not have any upheaval, those who have a stage that is free fromsinful thoughts, who have love and law in their words and actions and who have the balance of love and power, onlysuch judges are able to give an accurate judgment.

¹¹Aisē hī jiskā buddhi-yōg rūpī kāṇṭā ēkāgr hai , jiskī buddhi mē̃ kōī halchal nahī̃ aur nirvikalp stage va sthiti hai aur jiskē bōl aur karma mē̃ , lav|love aur law mē̃ , aur snēh aur śhakti mē̃ arthāt in dōnō̃ kā balance hai , tō aisā justice yathārth jazamēnṭa dē saktā hai .

⁹Such souls are easily able to discern other souls. ¹⁰Do youexperience within yourself such a power to discern and judge? ¹¹If a lokik judge judges someone wrongly, he could waste that one birth of that person, or he could waste some time ofthat person, that is, he would become responsible in bringing a loss to that person in many different ways.

¹²Aisī ātmā sahaj hī kisī kō parakh saktī hai . ¹³Kyā aisī parakhnē key|kī śhakti va jazamēnṭa karnē key|kī śhakti apnē mē̃ anubhav kartē hō  ?

¹²However,if you spiritual judges are not able to discern someone, then you would become responsible for bringing a loss offortune for many births to that soul.

¹⁴Laukik judge agar jazamēnṭa wrong kartē haĩ tō kisī ātmā kā ēk janm vyarth ganvā saktē haĩ yā uskā kuchh samay vyarth ganvā saktē haĩ athavā uskō kaī prakār K|kē nuksān pahuñchānē kē nimitt ban saktē haĩ , lēkin āp rūhānī justice agar kisī kō parakh na sakē̃ tō ātmā K|kē anēk janmō̃ key|kī takdīr kō nuksān pahuñchānē kē nimitt ban jāyēṅgē . ¹⁵Kyā apnē ūpar aisī jimmēvārī mahsūs kartē hō  ? ¹⁶Jab āp lōg sarv-ātmāō̃ K|kē kalyāṇ kē nimitt bantē hō , anēk ātmāō̃ kā bāp sē milan manānē kē nimitt bantē hō , tō aisī ātmāō̃ kō apnē ūpar kitnī baṛī jimmēvārī mahsūs karnī chāhiē  ?

¹³Do you experience yourselves to have such a responsibility?

¹⁷Yadi kōī taṛaptī huī pyāsī ātmā āpkē sāmnē āyē , unkī taṛap yā pyās kō samāpt kar uskī pyās miṭānē kē nimitt kaun haĩ  ?

¹⁴Since you becomeinstrumental in bringing benefit to many souls, you become the instruments for many souls to celebrate a meetingwith the Father, then you should experience yourselves to have such a huge responsibility.

¹⁸Bāp yā āp  ? ¹⁹Bāp tō backbone haĩ , lēkin nimitt śhakti sēnā aur pāṇḍav sēnā hī hai .

¹⁵If any desperate, thirstysoul comes in front of you, who is responsible for satisfying the thirst and hunger of that soul?

²⁰Tō nimitt bannē vālō̃ kē ūpar itnī baṛī jimmēvārī hai jō kisī bhī ātmā kō kisī bhī bāt sē yā kisī property sē bhī vañchit nahī̃ kar saktē - kyā aisē sarv K|kē mahādānī aur vardānī banē hō  ? ²¹Kyā ēk second mē̃ kisī kō parakh saktē hō  ?

¹⁶The Father or you?The Father is the backbone, but the Pandav Army and the Shakti Army are the instruments. ¹⁷So, the souls who areinstruments have such a huge responsibility that they do not deprive any soul of any thing or any property: have youbecome such great donors and bestowers of blessings?

²²Agar kisī kō āvaśhyaktā hō śhānti key|kī aur āp uskō sukh kā rāstā batāō ( parakhnē key|kī śhakti cum|kam hōnē K|kē kāraṇ ) tō bhī vah santuṣhṭ nahī̃ hōgā .

¹⁸Are you able to discern someone in one second? ¹⁹If someoneneeds peace and you show him the path to happiness (due to lacking the power to discern), then that person would notbe content.

²³Isliyē harēk key|kī prāpti key|kī ichchhā kō parakhnē vālā hī sampūrṇ aur yathārth jazamēnṭa kar saktā hai .

²⁰Therefore, only those who are able to discern what attainment each one wants are able to judgecompletely and accurately.

²⁴Aisī sarv key|kī ichchhāō̃ kō jānnē vālē key|kī viśhēṣh kvôliphikēśansa kaun-sī hōgī ki jissē buddhi rūpī kāṇṭā ēkāgr hō  ?

²¹What special qualification is needed to know the desires of each and every one throughwhich the pointer of the intellect would become stable?

²⁵Lav|love aur law kā balance hō , uskē liyē mukhya viśhēṣh dhārṇā kyā hōgī  ?

²²What is the special dharna through which there would be thebalance of love and law?

²⁶ ( sabhī nē batāyā ) bātē̃ tō bahut achchhī-achchhī sunāī .

²³(Everyone gave their ideas.) ²⁴You have spoken many good things.

²⁷In sabhī kā sār huā ki svayã jō ‘ ichchhā mātram avidyā ’ key|kī sthiti mē̃ sthit hōgā , vahī kisī key|kī bhī ichchhāō̃ key|kī pūrti kar saktā hai .

²⁵The essence of this isthat only those who are themselves stabilised in a stage of being beyond desires are able to fulfil the desires of others.

²⁸Agar svayã mē̃ hī kōī ichchhā rahī hōgī tō vah dūsrē key|kī ichchhāō̃ kō pūrṇ nahī̃ kar saktē .

²⁶If you yourself have any desires, you are not able to fulfil the desires of others.

²⁹‘ ichchhā mātram avidyā ’ key|kī stage tab rah saktī hai jab svayã yukti-yukt , sampann , nôlēzaphul aur sadā successful arthāt saphalatā-mūrtta hōṅgē .

²⁷You can only have the stage of beingcompletely ignorant of the knowledge of desires, when you yourself are complete with all yuktis, knowledge­full andsuccessful, that is, when you are the embodiment of success.

³⁰Jō svayã saphalatā-mūrtta nahī̃ hōgā tō vah anēk ātmāō̃ mē̃ saṅkalp kō bhī saphal nahī̃ kar saktā .

²⁸Those who themselves are not the embodiment ofsuccess are not able to make the thoughts of other souls successful.

³¹Isliyē jō sampann nahī̃ tō uskī ichchhāyē̃ zarūr hōṅgī kyōṅki sampann hōnē kē bād hī ‘ ichchhā mātram avidyā ’ key|kī stage ātī hai .

²⁹Therefore, those who are not yet complete willdefinitely have desires, because only when you become complete are you able to have the stage of being completelyignorant of the knowledge of any desires.

³²Tab kōī aprāpta vastu nahī̃ rah jātī tō aisī stage kō hī ‘ karmātīt ’ athavā ‘ phariśhtēpan ’ key|kī stage kahā jātā hai .

³⁰When you are not lacking anything, such a stage is called the karmateetstage, that is, the angelic stage.

³³Aisī sthiti vālā hī her|har ātmā kō yathārth parakh saktā hai aur dūsrō̃ kō prāpti karā saktā hai .

³¹Only souls who have such a stage are able to discern souls accurately and enablethem to attain something.

³⁴Tō aisī stage apnē samīp anubhav kartē hō yā ki abhī tak yah stage bahut dūr hai  ?

³²Do you experience such a stage to be close to you or is this stage still very far away?

³⁵Sāmnē hai yā samīp hai  ?

³³Is itin front of you or is it close to you?

³⁶Itnē samīp hai ki abhī-abhī chāhō tō vahā̃ pahuñch jāō athavā uskō bhī abhī samīp lā rahē hō  ?

³⁴Is it so close that if you wished, you could reach it instantly or are you bringing itclose to you?

³⁷Vināśh key|kī tālī va sīṭī bajē aur āp apnī stage par sthit hō jāō jaisē ki siṃhāsan par samīp ā gayē aur sirph chaṛhkar baiṭhnā hī bākī rah jāyē arthāt sīṭī bajē aur seat par baiṭh jāō .

³⁵When the whistle or the clap for destruction sounds, you should be stabilised in your stage, as thoughyou have come close to your throne and all that remains is for you to sit on it, that is, as soon as the whistle blows,you sit on your seat.

³⁸Jaisē chairs kā khēl hōtā hai nā  ?

³⁶There is the game of "musical chairs".

³⁹Dauṛtē rahtē haĩ , sīṭī bajī aur kursī par baiṭh gayē .

³⁷You continue to run and as soon as the whistle blows, you have to sit on achair.

⁴⁰Jisnē kursī lī vah vijayī , nahī̃ tō hār .

³⁸Anyone who has a chair wins and the one who doesn't have a chair loses.

⁴¹Yah bhī kursī kā khēl chal rahā hai .

³⁹This is also a game of musicalchairs.

⁴²Tō ismē̃ āp kyā samajhtē hō  ?

⁴⁰What do you think of this? ⁴¹There will be three claps.

⁴³Abhī tīn tāliyā̃ bajē̃gī aur tīsrī par cēyar par baiṭh jāō - kyā itnī taiyārī hai  ?

⁴²Therefore, do you think that you are ready to such anextent that you will be able to sit on your chair on the third clap?

⁴⁴Lēkin yē tīn tāliyā̃ jaldī-jaldī bajtī haĩ , unkē bīch mē̃ jyādā time nahī̃ hōtā hai .

⁴³However, these three claps will be very quick; therewill not be a long time between each clap.

⁴⁵Tō kyā itnī taiyārī hai ki jō tīsrī par jhaṭ cēyar par baiṭh jāō  ?

⁴⁴So, have you made such preparations that you will be able to sit on thechair at the third clap?

⁴⁶Aisī guarantee hai nā  ?

⁴⁵You have such a guarantee, do you not?

⁴⁷‘ kōśhiśh ’ śhabda kahnā tō mānō ki śhak hai kōī . ⁴⁸Kalp pahlē seat par nahī̃ baiṭhē thē kyā  ?

⁴⁶If you say that you will try, then understand thatthere is still some doubt.

⁴⁹Kōī-na-kōī kursī lēnā-vah kōī baṛī bāt nahī̃ hai .

⁴⁷Did you not sit on your seat a kalpa ago? ⁴⁸To take any chair is not a big thing.

⁵⁰Kōī-na-kōī kursī tō prajā kō bhī milēgī . ⁵¹Jab sōlah hazār kō seat milēgī tō 9 lākh vālō̃ kō bhī seat milēgī .

⁴⁹Even thesubjects will receive a chair; the sixteen thousand receive a seat and even the nine hundred thousand will receive aseat.

⁵²Lēkin first seat K|kē liyē sadā apnē kō ever-ready banānā paṛē .

⁵⁰However, you constantly have to keep yourself ever­ready in order to claim the first seat.

⁵³Agar nimitt bannē vālē hī second stage tak pahuñchē tō jinkī āp nimitt banē̃gī vah kahā̃ tak pahuñchē̃gē  ?

⁵¹If the instrumentsreach the second stage, then where would those for whom you are the instruments reach?

⁵⁴Isliyē jō apnē kō viśhva-kalyāṇakārī samajh kar chal rahē haĩ , unkō tō sadaiv tālī athavā sīṭī kā intjār karnā chāhiē .

⁵²Therefore, those who aremoving along whilst considering themselves to be world benefactors should constantly be waiting for the clap or thewhistle.

⁵⁵Intzār vah karēgā jiskā pahlē sē hī apnā intzām huā paṛā hōgā .

⁵³Only those who have made full preparations in advance will be able to wait for this.

⁵⁶Agar intzām nahī̃ hai tō vah intzār nahī̃ kar saktā tō pahlē sē hī intzām karanā-yah hai mahārathiyō̃ key|kī va mahāvīrō̃ key|kī niśhānī .

⁵⁴If you haven't madeyour preparations, you cannot wait for this. ⁵⁵To make all the preparations in advance is the sign of a maharathi or amahavir.

⁵⁷Tō abhī ever-ready bannē K|kē liyē abhī sē hī apnī caikiṅg karō .

⁵⁶So, in order to become ever­ready, check yourself from now.

⁵⁸Jaisē sārī knowledge kā revise course kar rahē hō , vaisē hī apnī prāpti va purūṣhārth kā chart bhī śhurū sē revise karkē dēkhō .

⁵⁷Just as you are revising the course of the entire knowledge, in the same way, revise your chart of attainment and effortfrom the beginning.

⁵⁹Usmē̃ mukhya chār subjects haĩ .

⁵⁸There are four main subjects in this.

⁶⁰Chārō̃ kō sāmnē rakhō aur her|har subjects mē̃ pās|pass hō uskō dēkhō .

⁵⁹Keep all these four in front of you and see to whatpercentage you have passed in all four.

⁶¹Jaisē chār subjects haĩ - - gyān , yōg , daivī guṇō̃ key|kī dhārṇā aur īśhvarīy sēvā . ⁶²Vaisē hī yahā̃ chār sambandh bhī haĩ , tīn sambandh tō spaṣhṭ haĩ - - sat bāp , sat śhikṣhak aur sadgurū parantu chauthā sambandh hai sājan aur sajnī kā .

⁶⁰Just as there are the four subjects: gyan, yoga, dharna of divine virtues andGodly service, in the same way, there are also the four relationships. ⁶¹Three relationships are very clear: The TrueFather, the True Teacher, and the Satguru; and the fourth relationship is that of the Bridegroom and the bride.

⁶³Yah bhī ēk viśhēṣh sambandh hai-ātmā-paramātmā kā milan arthāt sagāī .

⁶²This isalso a special relationship: it is a meeting, that is, the engagement of the soul with the Supreme Soul.

⁶⁴Yah sambandh bhī purūṣhārth kō sahaj kar dētā hai .

⁶³Theserelationships make your efforts very easy.

⁶⁵Jaisē chār subjects haĩ , vēsē hī chār sambandh sāmnē lāō aur in chār sambandhō̃ K|kē ādhār sē mukhya chār dhārṇāyē̃ haĩ .

⁶⁴Just as there are the four subjects, in the same way, bring the fourrelationships in front of you, and on the basis of these four relationships, there are four main points of dharna.

⁶⁶Ēk tō bāp K|kē sambandh mē̃ - ’ pharmān varadār ’ , śhikṣhak K|kē sambandh mē̃ - ’ irmānadār ’ aur gurū K|kē sambandh mē̃ - ’ āgyākārī ’ aur sājan K|kē sambandh mē̃ - ’ vaphādār . ⁶⁷’ jō yah chārō̃ sambandh aur chār viśhēṣh dhārṇāyē̃ in sabhī kō revise karkē dēkhō .

⁶⁵Inrelation to the Father, you have to be one who follows the orders of the Father. ⁶⁶In relation to the Teacher, you have tobe honest; in relation to the Guru, you have to be obedient and in relation to the Bridegroom, you have to be faithful.So, revise these four relationships and the four points of dharna and then check yourself.

⁶⁸Iskē sāth-sāth chār salōgansa bhī smr̥iti mē̃ rakhō-vah kaun-sē  ?

⁶⁷Together with this, also keep four slogans in your awareness. ⁶⁸What are they?

⁶⁹Bābā K|kē sambandh mē̃ salōgan hai - ’ son shows father ’ , arthāt sapūt ban sabūt dēnā hai .

⁶⁹The slogan in relationship to the Fatheris: The son shows the Father, that is, become worthy and give the proof.

⁷⁰Śhikṣhak K|kē rūp mē̃ salōgan hai-jab tak jīnā hai tab tak paṛhnā hai , arthāt last ghaṛī tak paṛhnā hai .

⁷⁰The slogan in relation to the Teacher is: Youhave to study for as long as you live, that is, you have to study till the last moment.

⁷¹Yah lakṣhya agar majbūt hai tō phir sarv prāptiyā̃ svataḥ hī hōtī haĩ .

⁷¹If this aim is strong, then youwould automatically have all attainments.

⁷²Aur gurū K|kē rūp mē̃ salōgan hai-jahā̃ biṭhāyē , jaisē biṭhāyē , jō sunāyē , jaisē sunāvē̃ , jaisē chalāvē aur jaisē sulāvē arthāt jaisē ki sabhī hukamī hukam chalā rahā hai-yah hai sadgurū kā salōgan .

⁷²And the slogan in terms of the Guru is: Wherever You seat me, howeverYou seat me, whatever You tell me, however You tell me, however You conduct me and however You put me tosleep. ⁷³That is, I move along under Your orders.

⁷³Abhī sājan K|kē rūp mē̃ kyā salōgan hai-tumhī̃ sē baiṭhū̃ , tumhī̃ sē khāū̃ aur tumhī̃ sē śvā̃sō̃śvā̃s sāth rahū̃ .

⁷⁴This is the slogan of the Satguru. ⁷⁵What is the slogan for theBridegroom? ⁷⁶I sit with You, I eat with You, I remain in Your company in every breath.

⁷⁴Yah hai sājan K|kē rūp kā salōgan .

⁷⁷This is the slogan for theBridegroom.

⁷⁵Yah sabhī bātē̃ apnē sāmnē lākar apnē purūṣhārth kō check karō .

⁷⁸Keep all these things in front of you and check your effort.

⁷⁶In sabhī kō rivāīz karnā hai .

⁷⁹Revise all these.

⁷⁷Yah bhī check karnā hai ki bahut samay sē aur ēk-ras arthāt lagātār kyā chārō̃ hī sambandh nibhātē rahē haĩ yā bīch-bīch mē̃ kaṭ huā hai  ?

⁸⁰You also have to check: Have you been in a constant stage fulfilling all four relationships over a long period of timeor have they been broken in­ between?

⁷⁸Agar bīch mē̃ kuchh margin rah gayī hai tō bār-bār kaṭī huī chīz kamjōr hōtī hai .

⁸¹If there is a margin in­between, then anything that is broken again and again isweak.

⁷⁹Isliyē apnē jīvan kō in chārō̃ hī bātō̃ K|kē ādhār par rivāīz kar K|kē dēkhō .

⁸²Now, check your life on the basis of these four and then revise them.

⁸⁰Is caikiṅg kō karkē apanē-āp kō parakh sakē̃gē ki mērī prāpti va prārabdha kyā hai  ? ⁸¹Sūryavanśhī hai yā chandravanśhī hai  ?

⁸³By checking yourself in this way, youwill be able to discern for yourself what your attainment and your reward is; whether you are in the sun dynasty or themoon dynasty.

⁸²Sūryavanśhī mē̃ rājāī family mē̃ haĩ yā svayã mahārājā mahārānī bannē vālē haĩ  ?

⁸⁴And, even in the sun dynasty, whether you are in the royal family or whether you yourself willbecome an emperor or empress.

⁸³Abhī jabki samay najdīk hai final paper kā tō jaisē laukik paṛhāī mē̃ bhī sabhī subjects kō revise kiyā jātā hai aur ēk-ēk sabajēkṭsa kō revise kar apnī kamī kō sampann kartē haĩ , isī prakār sabhī kō apnē purūṣhārth kō isī rīti revise karnā hai .

⁸⁵Now, since the time for the final paper is close, then, just as in lokik studies, all the subjects are revised and whilstrevising each subject, you make yourself complete in your weak subjects, in the same way, all of you have to reviseyour effort in this way.

⁸⁴Kaisē svayã kā justice banō abhī vah tarīkā sunā rahē haĩ .

⁸⁶Baba is now telling you the method of how you can become your own judge.

⁸⁵Jab svayã kō judge karnā ā jāyēgā tō phir dūsrō̃ kō bhī sahaj hī parakh sakē̃gē .

⁸⁷When youknow how to judge yourself easily, then you will be able to discern others.

⁸⁶Jab svayã prāpti-sampanna hōṅgē tō dūsrō̃ kō bhī prāpti karā sakē̃gē .

⁸⁸When you are complete with allattainments, you will enable others to have attainments.

⁸⁷Yah check karnā tō sahaj hai nā  ?

⁸⁹It is easy to check this, is it not?

⁸⁸Ēk sabjēkṭ athavā ēk sambandh va ēk dhārṇā va ēk salōgan mē̃ bhī kamī nahī̃ hōnī chāhiē .

⁹⁰There shouldn't be anythingmissing in any subject, any relationship, any dharna or any slogan.

⁸⁹Jabki abhī result out hōnē kā samay ā rahā hai , tō result out hōnē sē pahlē kampalēnṭsa kō complete karō . ⁹⁰Apnī kamplēnṭa bhī āp svayã hī kartē hō .

⁹¹Now, since the time for the result to be announced is coming close, finish your complaints before the result is out.You complain about your own self.

⁹¹Amr̥it vēlē sē apnī complaint kartē hō .

⁹²You complain about yourself from amrit vela.

⁹²Jab tak apnī kampalēnṭsa haĩ , tab tak complete nahī̃ hō sakē̃gē .

⁹³Whilst you still have complaints,you are not going to be able to be complete.

⁹³Isliyē svayã hī master sarvśhaktivān ban apnī complaint kō complete karō .

⁹⁴Therefore, become the master almighty authorities and complete all yourcomplaints.

⁹⁴Abhī phir bhī last chance kā samay hai .

⁹⁵Now, there is still time for the last chance.

⁹⁵Phir nahī̃ tō too late kā board lag jāyēgā .

⁹⁶Otherwise, the board of "Too late", will be put up.

⁹⁶Abhī prāpti kā samay bhī - ’ bahut gaī , thōṛī rahī hai ’ - - nahī̃ tō paśhchātāp kā samay ā jāyēgā phir paśhchātāp K|kē samay prāpti nahī̃ kar sakē̃gē .

⁹⁷Now,even for attainment, "a lot of time has passed and very little time remains". ⁹⁸Otherwise, the time for repentance willcome and you will not then be able to attain anything at the time of repentance.

⁹⁷Isliyē abhī jō thōṛī rahī huī hai , yah chance bhī chāhē kisī aur kē nimitt , āp lōgō̃ kō bhī yah chance milā hai .

⁹⁹Therefore, the little time that nowremains is the chance that you have received, although it is on behalf of others.

⁹⁸Phir bhī kisī prakār kā chance tō hai nā  ? ⁹⁹Tō chance kō ganvānā vā lēnā , apnē prayatna sē āp jō chāhō vah kar saktē hō .

¹⁰⁰At least, it is a chance of some kind.So, to lose the chance or to take that chance: you can do whatever you want through your own effort.

¹⁰⁰Isliyē abhī sē revise karō .

¹⁰¹Therefore,revise everything from now.

¹⁰¹Yah tō sunā diyā ki jab revise karō va judge karō tō kis rūp mē̃ karnā hai .

¹⁰²You have already been told how you have to revise and judge yourself.

¹⁰²Vidhi tō sunā hī dī hai . ¹⁰³Kyōṅki vidhi-pūrvak karnē sē siddhi key|kī prāpti tō hō hī jāyēgī .

¹⁰³You have beentold the method, because by doing everything according to the right method, there will definitely be attainment.

¹⁰⁴Jō sampūrṇ stage K|kē ati najdīk hōṅgē unkē saṅkalp mē̃ , bōl mē̃ aur karma mē̃ ēk naśhā rahēgā .

¹⁰⁴Those who are extremely close to the perfect stage will have a certain intoxication in their thoughts, words andactions.

¹⁰⁵Vah kaun-sā  ?

¹⁰⁵What is that?

¹⁰⁶Īśhvarīy naśhā tō sabkō hai hī .

¹⁰⁶Of course everyone has Godly intoxication.

¹⁰⁷Īśhvarīy naśhē kā varsā tō īśhvarīy gōd lī aur prāpt huā .

¹⁰⁷As the inheritance of Godly intoxication, youattained God's lap and came into it.

¹⁰⁸Vah tō hai hī .

¹⁰⁸That is there anyway.

¹⁰⁹Lēkin vah viśhēṣh kyā naśhā rahēgā  ? ¹¹⁰Unkē saṅkalp mē̃ , bōl mē̃ naśhē key|kī kaun-sī bāt hōgī  ?

¹⁰⁹But what is the special intoxication they would have?What intoxication will be in their thoughts and words?

¹¹¹Naśhā yah hōgā ki jō bhī kuchh kar rahā hū̃ usmē̃ sampūrṇ saphaltā huī hī paṛī hai .

¹¹⁰The intoxication they have is that whatever they are doing isalready guaranteed to be successful.

¹¹²‘ hōnī hai ’ va ‘ hōgī ’ aisā nahī̃ , parantu ‘ huī hī paṛī hai ’ .

¹¹¹It is not that they will think: It will be successful or it has to be successful, butthat it is already successful.

¹¹³Saṅkalp mē̃ bhī yah naśhā hōgā ki ‘ mērē her|har saṅkalp key|kī siddhi huī hī paṛī hai ’ .

¹¹²There will be the intoxication, even in their thoughts, that their every thought isguaranteed to be successful.

¹¹⁴Karma mē̃ bhī yah naśhā hōgā ki mērē her|har karma mē̃ pīchhē saphaltā mērī parchhāī kī tarah hai .

¹¹³In their actions also, they will have the intoxication that success is merged in their everyaction like a shadow.

¹¹⁵Mērē bōl key|kī siddhi huī hī paṛī hai .

¹¹⁴Success is guaranteed in their words.

¹¹⁶Saphaltā mērē pīchhē-pīchhē ānē vālī hai .

¹¹⁵Success is definitely going to follow me.

¹¹⁷Saphaltā mujhsē alag hō hī nahī̃ saktī .

¹¹⁶Success cannotbe separated from me.

¹¹⁸Aisā naśhā her|har saṅkalp mē̃ , her|har bōl aur her|har karma mē̃ jab hōtā hai , tab samjhō ati samīp hai .

¹¹⁷When there is such intoxication in your every thought, word and action, then understand thatyou are extremely close.

¹¹⁹Hōnā tō chāhiē , law tō aisē kahtā hai va karma key|kī philosophy va gyān tō yah kahtā hai-yah hai samīp .

¹¹⁸It should be like this, the law says this, the philosophy of karma says this and gyan also saysthis. ¹¹⁹This is a sign of being close.

¹²⁰Abhī issē judge karō tō ati samīp haĩ yā samīp haĩ yā sāmnē haĩ .

¹²⁰From this, judge for yourself whether you are extremely close, close or whether itis in front of you.

¹²¹Yē tīn sṭējis hō gaī na  ?

¹²¹These are the three stages, are they not?

¹²²Achchhā .

¹²²Achcha.

¹²³Sabhī K|kē andar ēk saṅkalp key|kī halchal hai - vah kaun-sī  ?

¹²³There is an upheaval of one thought in everyone: what is that?

¹²⁴Tō na mālūm yah milan bhī kab tak  ? ¹²⁵Is halchal kā response kaun-sā hai  ?

¹²⁴Of not knowing how long this meeting will continue.What is the response of this upheaval?

¹²⁶Dēkhō pahlē bhī sunāyā ki prāpti kā samay abhī bahut gayā , thōṛā rahā , thōṛē kā bhī thōṛā hai .

¹²⁵You were told earlier also that a lot of time for attainment has gone by; only ashort time remains, and very little of that short time now remains.

¹²⁷Jabki prāpti kā samay thōṛā hai aur kaī ātmāyē̃ ānē vālī haĩ jinkē nimitt āp lōgō̃ kō bhī chance hai .

¹²⁶The time for attainment is very short and manysouls are yet to come, and so on their behalf, you have got a chance too.

¹²⁸Aisī ātmāō̃ kē prati abhī bāp bhī bandhan mē̃ bandhē huē haĩ .

¹²⁷For such souls, even the Father is now tiedin a bondage.

¹²⁹Isliyē jab nayē-nayē ratna ā rahē haĩ apnā kalp pahlē kā hak number-vār lē rahē haĩ tō bāpdādā kō bhī hak dēnē ānā hī paṛē nā  ?

¹²⁸Therefore, since new jewels are coming and claiming their rights numberwise, as in the previous kalpa,then BapDada also has to come to give them their rights, does He not?

¹³⁰Tō aisī halchal nahī̃ machāō ki na mālūm kyā hōnā hai  ?

¹²⁹Therefore, do not create any upheaval aboutnot knowing what is going to happen.

¹³¹Lēkin avyakt milan kā avyakt rūp sē anubhav karānē K|kē liyē bīch-bīch mē̃ margin dī jātī hai va samay diyā jātā hai ki jissē kabhī achānak vyakt dvārā avyakt milan kā part samāpt hō tō avyakt sthiti dvārā avyakt milan kā anubhav kar sakō .

¹³⁰But, in order to be given the experience of the avyakt meeting in an avyaktway, you are given a margin in­between every now and then. ¹³¹If the part of the avyakt meeting through the vyakt(corporeal form) were to come to an end, you have to be given time through which you could still experience theavyakt meeting through the avyakt stage.

¹³²Jab tak bāp key|kī sampūrṇ pratyakṣhatā nahī̃ hō jātī tab tak bachchō̃ aur bāp kā milan tō hōnā hī hai .

¹³²Until the final glorification of Baba takes place, the meeting of the Fatherand the children has to take place.

¹³³Lēkin chāhē vyakt dvārā avyakt milan aur chāhē avyakt sthiti dvārā avyakt milan , lēkin milan tō ant tak hai nā  ?

¹³³However, whether it is the avyakt meeting through the vyakt form or the avyakt meeting through the avyakt stage,there will be a meeting till the end, will there not?

¹³⁴Isliyē aisā samay ānē vālā hai ki jismē̃ avyakt sthiti dvārā avyakt milan kā anubhav na hōgā tō bāp K|kē milan kā , prāpti kā aur sarvśhaktiyō̃ K|kē vardān kā jō sundar milan kā anubhav hai , ussē vañchit rah jāyēṅgē .

¹³⁴Therefore, such a time is to come whereby, if you do not have theavyakt meeting through the avyakt stage, you would be deprived of the beautiful experience of the meeting with theFather where you receive the blessing of all attainments and all powers.

¹³⁵Isliyē yah dōnō̃ milan abhī tak tō sāthasāth chal rahē haĩ lēkin last stage kyā hai  ?

¹³⁵Both these meetings are taking placesimultaneously at present, but what will the final stage be?

¹³⁶Last stage key|kī taiyārī karānē K|kē liyē bāp kō hī samay dēnā paṛtā hai aur sikhlānā paṛtā hai .

¹³⁶In order to enable you to make preparations for the laststage, the Father has to give you time and also teach you.

¹³⁷Abhī samjhā kyā hōnē vālā hai  ?

¹³⁷Now, do you understand what is going to happen?

¹³⁸Abhī itnē halchal mē̃ nahī̃ āō .

¹³⁸Do notcreate a lot of upheaval now.

¹³⁹Jab hōnē vālā hōgā tō avyakt sthiti mē̃ sthit rahnē vālō̃ kō svayã hī āvāz āyēgā , touching hōgī , sūkṣhma saṅkalp hōgā , tār pahuñchēgī yā ṭraṅk-kāl hōgā .

¹³⁹When it is to happen, then those who remain in the avyakt stage will automatically hearthe sound, receive a touching, have a subtle thought, receive a telegram or a trunk call. ¹⁴⁰Do you understand?

¹⁴⁰Samjhā  ? ¹⁴¹Jab line clear hōgī tabhī tō pakaṛ sakē̃gē .

¹⁴¹Whenyour line is clear, you will be able to catch this signal.

¹⁴²Jab avyakt milan kā anubhav hōgā tab tō pahchānē̃gē va pahuñchē̃gē .

¹⁴²Only when you have the experience of the avyakt meeting willyou be able to recognise this and reach there.

¹⁴³Iskē bīch-bīch mē̃ yah chance dē abhyās karātē haĩ .

¹⁴³In­between, you are being given the chance to practise this.

¹⁴⁴Bākī ghabrānē key|kī kōī bāt nahī̃ .

¹⁴⁴There isnothing to be afraid of.

¹⁴⁵Samjhā  ? ¹⁴⁶Achchhā .

¹⁴⁵Do you understand?

¹⁴⁷Aisē sadā saphalatā-mūrtta , gyān svarūp , śakti-sampanna , divya dhārṇā sampann , yōg-yukt , yukti-yukt saṅkalp aur karma karnē vālē , parakhnē key|kī śhakti kō her|har ātmā kē prati karma mē̃ lānē vālē , rūhānī justice śhrēṣhṭh ātmāō̃ kō , sadā vardānī mūrtta ātmāō̃ kō aur bāpdādā K|kē nūrē ratnō̃ kō yād-pyār aur namastē . ¹⁴⁸Mahāvākyō̃ kā sār ¹⁴⁹1 . svayã jō ichchhā mātram avidyā key|kī sthiti mē̃ sthit hōgā vō hī kisī K|kē ichchhāō̃ key|kī pūrti kar saktā hai .

¹⁴⁶Achcha. ¹⁴⁷To such souls who are the embodiment of success, the embodiment of knowledge, complete with all powers,complete with all divine dharna, and who are yogyukt and yuktiyukt in thoughts and actions; to those who use thepower to discern for every soul; to the spiritual justices, the elevated souls, to the souls who are constantly the imageof a bestower of blessings, and to the souls who are the light of BapDada's eyes, love, remembrances and namaste.

¹⁵⁰2 . intzār vah karēgā jinkā pahlē sē hī apnā intzām huā paṛā hōgā .

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