गुरुवार 2 अगस्त 1973 की अव्यक्त मुरली

⁰> ¹02-08-73 ōm śhānti avyakt bāpadādāmadhuban ²Yathārth vidhi sē siddhi key|kī prāpti

⁰> > 17/10/94 Morning MurliOm Shanti Avyakt BapDada Madhuban Original: 02/08/73

³Siddhi svarūp banānē vālē , nōlējaphul , powerful aur loveful banānē vālē , sarvśhaktivān bābā bōlē  :

¹Do you consider yourselves to have success through the right method? ²Whatever effort anyone makes, the aim of hiseffort is to attain success.

⁴Kyā apnē mē̃ vidhi dvārā siddhi key|kī prāpti samajhtē hō  ? ⁵Kyōṅki jō kōī bhī purūṣhārth kartē haĩ unkē purūṣhārth kā lakṣhya hī hai-siddhi kō pānā .

³People of the world today have a lot of occult power, and so, on that side, there are theoccult powers, and here, it is attaining success through using the right method.

⁶Jaisē duniyā vālō̃ kē pās ājkal riddhisiddhi bahut haĩ tō us taraph hai riddhi-siddhi aur yahā̃ hai vidhi sē siddhi .

⁴The correct way to attain success isthrough using the right method. ⁵Because of taking this in another form, they have gone into using occult powers.

⁷Yathārth hai - ‘ vidhi aur siddhi ’ . ⁸Inkō hī dūsrē rūp mē̃ lēnē K|kē kāraṇ vē|way riddhi-siddhi mē̃ chalē gayē haĩ . ⁹Tō kyā apnē kō siddhi-svarūp samajhtē hō  ?

⁶So,do you consider yourselves to be the embodiment of success? ⁷Whatever thoughts you create, if they are accurateaccording to the right method, you definitely attain success.

¹⁰Jō bhī saṅkalp kartē haĩ , agar yathārth vidhi-pūrvak hai tō siddhi zarūr hōtī hai .

⁸If you do not have the right method, then understand thatyou would not have success either.

¹¹Agar vidhi nahī̃ hai tō samjhō ki siddhi bhī nahī̃ hai . ¹²Isliē bhakti mārg mē̃ bhī jō kōī kārya kartē haĩ yā karātē haĩ value uskī vidhi par hī hōtī hai .

⁹Therefore, on the path of bhakti also, whatever activity anyone carries out or hascarried out by others, its value is placed on it being carried out with the right method.

¹³Vidhi-pūrvak hōnē K|kē kāraṇ hī us siddhi kā anubhav kartē haĩ .

¹⁰It is because they do it usingthe right method that they experience success.

¹⁴Sabhī kā prārambh tō yahā̃ sē hī huā hai nā  ?

¹¹Everything has begun from here, has it not?

¹⁵Isliē pūchhtē haĩ ki siddhi-svarūp apnē kō samajhtē hō vā abhī bannā hai  ? ¹⁶Samay K|kē pramāṇ dōnō̃ hī kṣhētra mē̃ pariṇām svarūp ab tak 95 % result zarūr hōnā chāhiē .

¹²This is why Baba isasking you: Do you consider yourselves to be the embodiment of success or do you still have to become this?According to the time, the result in both areas should definitely be at least 65%.

¹⁷Jaisē samay key|kī raphtār kō dēkh rahē hō aur challenge bhī kartē hō tō jō cunautī dī hai , vah sampann tab hōgī , jab āp lōgō̃ key|kī sthiti sampann hōgī .

¹³You are seeing the speed of time and issuing a challenge, and so whatever challenge you have issued will only becompleted when you become complete in your stage.

¹⁸Yah jō cunautī kartē hō-vah parivartan kiskē ādhār par hōgā  ?

¹⁴You have issued a challenge; on what basis will thattransformation take place?

¹⁹Unkī ādhār śilā ( nīṃv ) kaun hai  ?

¹⁵What is its foundation?

²⁰Unkī āp lōg hī tō ādhār śilā hō nā  ?

¹⁶You are its foundation, are you not?

²¹Agar ādhār-śilā hī mazbūt na hō tō āgē kārya kaisē chalēgā  ?

¹⁷If the foundation is notstrong, then how would everything else progress further?

²²Jab foundation yā ādhār-śilā taiyār hō jāyē tab uskē bād phir number-vār rājaghānī bhī taiyār hō .

¹⁸When the foundation has become ready, the kingdom willbe ready numberwise after that.

²³Tō jin kō rājya karnē kā adhikārī bannā hai vah apnē adhikār nahī̃ lē̃gē tō dūsrō̃ kō phir number-vār adhikār kaisē prāpt hōṅgē  ?

¹⁹If those who want to claim a right to rule a kingdom do not claim their right, thenhow would the others claim their right, numberwise?

²⁴Aur dō varṣh key|kī jō cunautī dētē hō us hisāb sē jō viśhva-parivartan kā kārya hōnā hai vah jab tak āp lōgō̃ key|kī sthiti vidhi dvārā siddhi kō prāpt nahī̃ hōgī tō is viśhva-kalyāṇ K|kē karttavya mē̃ bhī kaisē siddhi key|kī upalabdhi hōgī  ?

²⁰Unless you attain success in your stage through using the rightmethod, how would you attain success in the task of world benefit? ²¹First of all, there has to be success for the self.You have to complete such a huge task in such a short time, and so your speed has to be that fast.

²⁵Pahlē tō svayã key|kī siddhi hōgī . ²⁶Itnā baṛā karttavya itnē thōṛē samay mē̃ sampann karnā hai tō kitnī tēz raphtār hōnī chāhiē  ?

²²Have you createdany plans for attaining this fast speed, that is, how you can become the embodiment of success through which youwould attain success as soon as you create a thought?

²⁷Jabki 37 varṣh key|kī sthāpanā K|kē kārya mē̃ 50 % tak hī pahuñchē haĩ tō ab dō varṣh mē̃ 100 % tak lānā hai tō uskē liyē kyā karnā paṛēgā  ?

²³This is the sign of being 100% the embodiment of success, thatis, as soon as you perform an action, you receive success in that.

²⁸Kyā uskē liyē kōī yōjnā banātē hō ki raphtār kō kaisē pūrā karē̃ arthāt siddhi-svarūp kaisē banē ki saṅkalp kiyā aur siddhi prāpt hō  ?

²⁴Since they are able to attain success through occult power using ordinary knowledge, by using elevated knowledge,are you not able to attain success through using the right method?

²⁹Yah hai 100 % siddhi-svarūp key|kī niśhānī ki karma kiyā aur siddhi prāpt huī .

²⁵You need to check in which method you arelacking which is not allowing you to attain complete success.

³⁰Jab sādhāraṇ knowledge K|kē ādhār par riddhi-siddhi kō prāpt kar saktē haĩ tō kyā śhrēṣhṭh knowledge K|kē ādhār par vidhi sē siddhi kō nahī̃ prāpt kar saktē  ?

²⁶By checking the method, you will automatically attainsuccess. ²⁷The main reason for not attaining success in this is that you are not doing all three forms of service at thesame time.

³¹Yah checking chāhiē ki kaun-sī vidhi mē̃ kamī rah jātī hai ki jō phir siddhi bhī sampūrṇ nahī̃ hōtī .

²⁸You have to do all three forms of service in all three ways simultaneously. ²⁹Knowledge­full, powerful andfull of love: love and law are both included together.

³²Vidhi kō check karnē sē siddhi automatically prāpt hō jāyēgī . ³³Ismē̃ bhī siddhi na hō saknē kā mukhya kāraṇ yahī hai ki jō ēk hī samay tīnō̃ rūp sē service nahī̃ kartē hō .

³⁰You have to do service in these three forms, but you also haveto do it in three ways, that is, you have to do it in these three ways: through your thoughts, words and actionssimultaneously.

³⁴Tīnō̃ rūpō̃ aur tīnō̃ rīti sē ēk hī samay karnā hai .

³¹When you do service through words, your thoughts should be powerful.

³⁵Nôlēzaphul , powerful aur loveful , ismē̃ lav|love aur law yē dōnō̃ sāth-sāth ā jātē haĩ .

³²With a powerful stage, youwill be able to change other people's mind, and through words, you will make them knowledge­full.

³⁶In tīnō̃ rūp sē tō service karnī hī hai lēkin in tīnō̃ rīti sē bhī karnī hai . ³⁷Arthāt mansā , vāchā aur karmaṇā in tīnō̃ hī rīti sē aur ēk hī samay in tīnō̃ rūpō̃ sē karnī hai .

³³And then,through your actions; that is, whomever comes into contact with you, that connection should be so full of love thatthey automatically experience themselves to have reached their Godly family.

³⁸Jab vāṇī dvārā service kartē hō , tō mansā bhī powerful hō .

³⁴Your behaviour should be such thatthey automatically feel that this truly is their real family.

³⁹Powerful stage sē tō uskī mansā kō bhī change kar dēgē aur vāṇī dvārā unkō knowledgeful banā dēgē aur phir karmaṇā dvārā arthāt jō bhī unkē samparka mē̃ ātē haĩ tō ussē samparka aisā loveful hō ki jō automatically ( svayamēv ) vah svayã mahsūs karē ki yah kōī apnē īśhvarīy parivār ( godly family ) mē̃ hī pahuñch gayā hai .

³⁵If you control the mind of others in these three ways, so that through giving them knowledge in words, you give themthe blessing of light and might, and through actions, that is, through your connection and your physical activity, yougive them the experience of the Godly family, then, by doing service with this accurate method, would you not beable to attain success? ³⁶The reason for not attaining this is that you do not do three forms of service in all three ways.

⁴⁰Aur apnī chalan hī aisī hō ki jissē vah svayã mahsūs karē ki vāstav mē̃ yah hī mērā aslī parivār hai . ⁴¹Agar in tīnō̃ rīti sē unkī mansā kō bhī control kar lō aur vāṇī sē knowledge dē light , might kā vardān dō aur karmaṇā arthāt samparka dvārā apnē sthūl ēkṭiviṭi dvārā īśhvarīy parivār kā anubhav karāō tō kyā is vidhi-pūrvak service karnē sē siddhi nahī̃ hōgī  ? ⁴²Kāraṇ ki āp ēk hī samay mē̃ tīnō̃ rītiyō̃ aur tīnō̃ rūpō̃ sē service nahī̃ kartē hō . ⁴³Jab āp vāchā mē̃ ātē hō tō mansā jō powerful hōnī chāhiē , vah nahī̃ hōtī hai vah kam hō jātī hai aur jab ramaṇīk ēkṭiviṭi sē kisī kō samparka mē̃ lātē hō , tō bhī mansā jō powerful hōnī chāhiē vah nahī̃ rahtī hai .

³⁷When you use words, the mind that should be powerful is not; it is less powerful.

⁴⁴Tō ēk hī samay yadi yē tīnō̃ ikaṭṭhī hō̃ tō siddhi zarūr milēgī . ⁴⁵Ab is rīti sē service karnē kā abhyās aur attention chāhiē .

³⁸And, when you bring someone intoyour connection through your entertaining activity, then also, the mind that should be powerful does not remain sopowerful.

⁴⁶Āp unkē sambandh mē̃ nahī̃ ātē haĩ arthāt deep samparka mē̃ nahī̃ ātē haĩ sirph ūpar-ūpar K|kē samparka mē̃ hī ātē haĩ .

³⁹If all three forms of service took place simultaneously, you would definitely attain success. ⁴⁰Now, you needto practise and pay attention to this, to doing service in this way.

⁴⁷Parantu vah ūpar-ūpar kā samparka alpkāl kā hī hōtā hai . ⁴⁸Bhalē lav|love mē̃ lātē bhī hō lēkin loveful kē sāth powerful bhī hōnā chāhiē tāki un ātmāō̃ mē̃ bhī power bharē jissē ki vah samasyāō̃ kā , vāyumaṇḍal kā , vibrations kā sāmnā kar sadā kāl sambandh mē̃ rahē̃ , lēkin vah nahī̃ hōtā .

⁴¹You do not come into connection with others verydeeply, but only superficially, and a superficial connection is only temporary. ⁴²You give them love, but together withbeing full of love, you also have to be powerful so that you fill those souls with power through which they would beable to face the problems, the environment and the vibrations and thereby be able to maintain a relationship for alltime.

⁴⁹Yā tō vē|way knowledge par ākarṣhit hōtē haĩ yā phir lav|love par hōtē haĩ .

⁴³However, this does not happen. ⁴⁴They are either attracted by knowledge or by your love.

⁵⁰Jyādātar vē|way lav|love par hī ākarṣhit hōtē haĩ , phir second number mē̃ knowledge par .

⁴⁵Mostly, they areattracted by your love and then secondly, by your knowledge.

⁵¹Lēkin powerful stage aisī hō jō ki kōī bhī bāt sāmnē hō tō vah hilē nahī̃ , abhī kēval yah kamī hai .

⁴⁶But, you should have such a powerful stage that, nomatter what the situation is in front of them, they would not fluctuate.

⁵²Jō serviceable nimitt bantē haĩ un mē̃ bhī knowledge jyādā hai , aur lav|love bhī hai lēkin power cum|kam hai .

⁴⁷Just this is lacking now. ⁴⁸Those who are the serviceable instruments have more knowledge and love but not so much power.

⁵³Powerful stage key|kī niśhānī kyā hōgī  ?

⁴⁹What would bethe sign of a powerful stage?

⁵⁴Ēk second mē̃ kōī bhī vāyumaṇḍal yā vātāvaraṇ kō māyā key|kī kōī bhī samasyā kō khatm kar dēgē , vē|way kabhī hār nahī̃ khāyēṅgē .

⁵⁰In one second, to be able to finish any type of atmosphere or any problem of Maya; theywould never be defeated.

⁵⁵Jō bhī ātmāyē̃ samasyā kā rūp ban kar ātī haĩ , vah unkē ūpar balihār jāyēṅgī jiskō dūsrē śhabdō̃ mē̃ prakr̥iti dāsī kahē̃ .

⁵¹All the souls who come as a problem will surrender themselves to you. ⁵²In other words, youwould say that nature becomes your servant.

⁵⁶Jab pañch tatva dāsī ban saktē haĩ tō kyā manuṣy-ātmāyē̃ balihār nahī̃ jāvēṅgī  ?

⁵³Since the five elements are able to become your servants, would humansouls not surrender themselves to you?

⁵⁷Tō powerful stage kā practical svarūp yah hai .

⁵⁴So this is the practical form of having a powerful stage.

⁵⁸Isliē kahā ki ēk hī samay tīnō̃ rūp sē service karnē key|kī jab rūp-rēkhā ban jāyēgī tab harēk karttavya mē̃ siddhi dikhlāī paṛēgī . ⁵⁹Tō vidhi K|kē kāraṇ siddhi huī nā  ?

⁵⁵This is why you aretold that when service takes place in all three forms at the same time, then success will be visible in every action.And so, that is attaining success through the right method, is it not?

⁶⁰Vidhi mē̃ kamī hōnē K|kē kāraṇ hī siddhi mē̃ kamī hai .

⁵⁶When the right method is lacking, then you alsolack success.

⁶¹Ab siddhi svarūp bannē kē liē is vidhi kō pahlē ṭhīk karō .

⁵⁷Now, in order to become the embodiment of success, first of all, put this method right.

⁶²Bhakti-mārg mē̃ kartē haĩ sādhnā , yahā̃ hai sādhan . ⁶³Sādhan kaun-sā  ?

⁵⁸On the path of bhakti, they make spiritual endeavours, whereas here, you have the facilities.

⁶⁴Bāpdādā key|kī harēk viśhēṣhtā kō apnē mē̃ dhāraṇ kartē-kartē viśhēṣh ātmā ban jāyēṅgē .

⁵⁹What facilities do youhave? ⁶⁰By imbibing within yourself all of BapDada's specialities, you will become a special soul.

⁶⁵Jaisē imtahān K|kē din jab nazdīk hōtē haĩ tō jō kuchh study key|kī huī hōtī hai - theory yā praikṭikal-dōnō̃ kō revise kar aur check kartē haĩ ki kaun-sī sabjēkṭ mē̃ kyā-kyā kamī rahī huī hai .

⁶¹When the days ofexaminations are close, you revise and check yourselves in both the theory and the practice of whatever you havestudied, to see what you are missing in each subject.

⁶⁶Isī prakār ab jabki samay nazdīk ā rahā hai , tō her|har sabjēkṭ mē̃ apanē-āp kō dēkhō ki kaun-sī aur kitnī percentage tak kamī rahī huī hai  ?

⁶²In the same way, now that the time is coming close, checkyourself in every subject and see what you are lacking and to what percentage.

⁶⁷Theory mē̃ bhī aur practical mē̃ bhī - dōnō̃ mē̃ hī check karnā hai .

⁶³You have to check yourself in both;the theory as well as the practice.

⁶⁸Harēk sabjēkṭ key|kī kamī kō dēkhtē huē apnē āpkō complete kartē jāō .

⁶⁴Whilst noting the weakness in each subject, make yourself complete.

⁶⁹Lēkin vah complete tab hōṅgī jab pahlē revise karnē sē apnī kamī kā patā paṛēgā .

⁶⁵However,you can only make yourself complete when you first revise and note your weakness.

⁷⁰Subjects kō tō jāntē hō .

⁶⁶You know the subjects.

⁷¹Subjects kō buddhi mē̃ dhāraṇ kiyā vā nahī̃ , uskī parakh kyā hai  ?

⁶⁷What isthe sign of knowing whether you have imbibed the subjects in your intellect or not?

⁷²Jaisē siddhi key|kī percentage baṛhtī jāyēgī tō time bhī west|waste nahī̃ jāyēgā .

⁶⁸As the percentage of yoursuccess increases, your time will not be wasted.

⁷³Thōṛē time mē̃ saphaltā jāstī hōgī .

⁶⁹You will attain greater success in less time.

⁷⁴Iskō kahā jātā hai siddhi .

⁷⁰This is known assuccess.

⁷⁵Agar samay jyādā , mēhnat bhī jyādā kartē hō , phir saphaltā miltī hai tō iskō bhī cum|kam percent kahē̃gē .

⁷¹If you take a long time and make a lot of effort and then attain success, this would be called a lowpercentage.

⁷⁶Sabhī rīti sē cum|kam lagnā chāhiē . ⁷⁷Tan bhī cum|kam lagē , man K|kē saṅkalp bhī cum|kam lagē̃ .

⁷²You should use less in every aspect; you should not have to use your body so much or your thoughts somuch.

⁷⁸Nahī̃ tō kitnē saṅkalp kartē hō  ?

⁷³Otherwise, how many thoughts do you have?

⁷⁹Plan banātē-banātē ḍēṛh mās lag jātā hai .

⁷⁴It takes up to a month and a half just to create plans.

⁸⁰Tō samay va saṅkalp va apnī jō bhī sarv-śaktiyā̃ haĩ un sarv - śhaktiyō̃ K|kē khajānē kō jyādā kām mē̃ nahī̃ lagānā hai arthāt ‘ cum|kam kharcha bālā naśhīn ’ arthāt saṅkalp vahī utpanna hōgā , ki jissē siddhi prāpt hō jāyēgī .

⁷⁵So, youmust not use so much of your time, your thoughts or the treasure of any of your powers, that is, you should attaingreater glorification through less expenditure. ⁷⁶Then, you will only have those thoughts through which you wouldattain success.

⁸¹Samay bhī vahī niśhchit hōgā ki jismē̃ saphaltā huī paṛī hai .

⁷⁷The time fixed would be that in which success is already guaranteed.

⁸²Iskō kahtē haĩ siddhi-svarūp .

⁷⁸This is known as being theembodiment of success.

⁸³Tō sarv-sabjēkṭsa mē̃ ham kahā̃ tak pās|pass haĩ iskī parakh kyā hai  ?

⁷⁹So how would you recognise what percentage you have passed in each subject?

⁸⁴Jō jitnē subjects mē̃ pās|pass hōgā tō utnā hī un subjects K|kē ādhār par object ( lakṣhya ) aur risapēkṭa milēgī .

⁸⁰To theextent that you pass in each subject, then accordingly, on the basis of that subject, you will attain your objective (aim)and respect.

⁸⁵Ēk tō prāpti kā anubhav bhī hōgā .

⁸¹Together with this, you will experience attainment.

⁸⁶Jaisē ki gyān key|kī sabjēkṭ hai tō ussē jō object prāpt hōtī hai-lāiṭ aur might vah prāpti kā anubhav karē̃gē .

⁸²For instance, in the subject of knowledge, there willbe the experience of the attainment of light and might.

⁸⁷Us knowledge key|kī subject K|kē ādhār par risapēkṭa bhī itnī milēgī hī . ⁸⁸Chāhē daivī parivār sē , chāhē anya ātmāō̃ sē .

⁸³On the basis of the subject of knowledge, you will also receivejust as much respect, whether from the divine family or from other souls.

⁸⁹Jaisē dēkhō ājkal K|kē mahātmā haĩ , un kō itnā risapēkṭa kyō̃ miltī hai  ?

⁸⁴Look at the great souls of today; why dothey receive so much respect?

⁹⁰Kyōṅki jō sādhnā kī hai aur jō bhī subject adhyayan kartē haĩ unkī hī object aur risapēkṭa un kō miltī hai aur prakr̥iti dāsī hōtī hai .

⁸⁵Because, whatever spiritual endeavour they have made and whatever subjects they have studied, they achieve theobjective and respect of having done that, and nature becomes their servant.

⁹¹Tō yah ēk gyān key|kī bāt sunāī .

⁸⁶So, this was just the aspect of knowledgeyou were told.

⁹²Vaisē yōg key|kī bhī subjects hai unsē kyā object hōnī chāhiē  ?

⁸⁷In the same way, there is also the subject of yoga; what should be the objective of that?

⁹³Yōg arthāt yād key|kī śhakti dvārā object prāpt hōnī chāhiē .

⁸⁸Through yoga, that is, through the power of remembrance, you should be able to attain your objective.

⁹⁴Vah jō bhī saṅkalp karē̃gē vah samarth hōgā .

⁸⁹Whateverthoughts you create, they would be powerful.

⁹⁵Aur jō bhī kōī samasyā ānē vālī hōgī , unkā pahlē hī yōg key|kī śhakti sē anubhav hōgā ki yah hōnē vālā hai .

⁹⁰And if any problem is about to come, then with the power of yoga, youwould have the experience that something is about to happen.

⁹⁶Tō pahlē sē hī mālūm hōnē K|kē kāraṇ vē|way kabhī bhī hār nahī̃ khāyēṅgē .

⁹¹So, because of knowing this in advance, you wouldnever be defeated.

⁹⁷Aisē hī yōg key|kī śhakti K|kē dvārā apnē pichhlē saṅskārō̃ kā bōjh khatm hōtā hai .

⁹²In the same way, through the power of yoga, you are able to finish the burden of your pastsanskars.

⁹⁸Kōī bhī saṅskār apnē purūṣhārth mē̃ vighna rūp nahī̃ banēgā .

⁹³Then no sanskar of yours will be an obstacle to you.

⁹⁹Jiskō nature kahtē hō vah bhī vighna rūp nahī̃ banē̃gē purūṣhārth mē̃ .

⁹⁴Then, what you call nature will also not be an obstacleto your efforts.

¹⁰⁰Tō jis subject kō jō object hai vah anubhav hōnī chāhiē .

⁹⁵Whatever is the objective of each subject, that should be experienced.

¹⁰¹Object hai tō iskā pariṇām risapēkṭa zarūr milēgī .

⁹⁶If you achieve your objective,then as a result, you would definitely receive respect.

¹⁰²Āp mukh sē jō bhī śhabda repeat karē̃gē vā jō bhī plan banāyēṅgē vah samarth hōnē K|kē kāraṇ usē sabhī risapēkṭa dēgē . ¹⁰³Arthāt jō bhī ēk dūsrē kō rāy dētē hō tō us rāy kō sabhī risapēkṭa dēgē kyōṅki samarth hai .

⁹⁷Whatever words you repeat through your lips or whatever plansyou create, because of your being powerful, everyone will give respect to them, that is, when you give advice to oneanother, they will give respect to that because you are powerful.

¹⁰⁴Is prakār her|har subject kō dēkhō .

⁹⁸In this way, examine every subject.

¹⁰⁵Divya guṇō̃ key|kī vā service key|kī jō sabjēkṭ hai tō uskī prāpti yah hai ki nazdīk samparka aur sambandh mē̃ ānā chāhiē .

⁹⁹The attainment in the subjects of divine virtues and service is that you should come into close connection andrelationship.

¹⁰⁶Nazdīk sambandh aur samparka mē̃ ānē sē automatically respect zarūr milēgī .

¹⁰⁰By coming into close connection and relationship, you will definitely receive respect automatically.

¹⁰⁷Aisē her|har subject key|kī object kō check karō aur object key|kī check karnē kā sādhan hai-risapēkṭa .

¹⁰¹Inthe same way, check the objective of each subject; and the instrument to check your objective is respect.

¹⁰⁸Agar maĩ knowledgeful hū̃ tō jiskō bhī knowledge dētī hū̃ kyā vah is knowledge kō itnā respect dētē haĩ  ?

¹⁰²If I amknowledge­full, then does whoever I give knowledge to give that much respect to the knowledge?

¹⁰⁹Knowledge kō risapēkṭa dēnā arthāt knowledgeful kō risapēkṭa dēnā hai  ?

¹⁰³To give respect toknowledge means to give respect to the One who is knowledge­full.

¹¹⁰Agar yōg key|kī subject mē̃ object hai tō aur bhī kiskē saṅkalp kō parivartan mē̃ lānē K|kē samarth banā saktē haĩ .

¹⁰⁴If you have an objective in the subject of yoga,then you can make others powerful in transforming their thoughts.

¹¹¹Tō vē|way zarūr risapēkṭa dēgē .

¹⁰⁵So they will definitely give respect.

¹¹²Tō is rīti her|har subject mē̃ checking karnī hai .

¹⁰⁶You have tocheck yourself in every subject in this way.

¹¹³Her|har subject mē̃ va saṅkalp mē̃ object aur respect in dōnō̃ key|kī prāpti kā anubhav jō bhī kartē haĩ tō vahī perfect kahē̃gē .

¹⁰⁷Those who experience both the attainment of this objective and respectfor each subject and thought would be said to be perfect.

¹¹⁴Perfect arthāt kōī bhī effect sē dūr , effect sē parē haĩ tō perfect haĩ .

¹⁰⁸To be perfect means to be beyond any type of effect; onlythen are you perfect.

¹¹⁵Chāhē śharīr kā , chāhē saṅkalpō̃ kā aur chāhē kōī bhī samparka mē̃ ānē sē kiskē bhī vibration vā vāyumaṇḍal kā , sabhī prakār K|kē effect sē parē hō jāyēṅgē tō samjhō subject mē̃ pās|pass arthāt perfect haĩ tō aisē ban rahē hō nā  ?

¹⁰⁹You will then be beyond being affected in any way by your body, your thoughts or by cominginto connection with anyone, and so you will understand that you have passed in your subject, that is, you would beperfect. ¹¹⁰So you are becoming like that, are you not?

¹¹⁶Lakṣhya tō yahī hai nā  ?

¹¹¹This is your aim, is it not?

¹¹⁷Ab apnī caikiṅg jyādā hōnī chāhiē .

¹¹²Now, there should be a lot more checking of the self.

¹¹⁸Jaisē dūsrō̃ kō kahtē hō ki samay kē sāth svayã kō bhī parivartan mē̃ lāō , vaisē hī sadaiv apnē kō bhī yah smr̥iti mē̃ rahē ki samay K|kē sāth-sāth svayã kō bhī parivartan mē̃ lānā hai .

¹¹³Just as you tell others to bring about transformation within theself with the changing of the times, in the same way, you should always have the awareness that, together with thetime, you also have to transform yourself.

¹¹⁹Apnē kō parivartan mē̃ lātē-lātē sr̥iṣhṭi kā bhī parivartan hō jāyēgā kyōṅki apnē parivartan K|kē ādhār sē hī sr̥iṣhṭi kō parivartan mē̃ lānē kā kārya kar sakē̃gē .

¹¹⁴Whilst transforming yourself, the world will be transformed, because onlyon the basis of the transformation of the self will you be able to carry out the task of world transformation.

¹²⁰Yahā̃ yahī śhrēṣhṭhatā hai jō dūsrē lōgō̃ mē̃ nahī̃ hai .

¹¹⁵This hereis the greatness which others do not have.

¹²¹Vah tō sirph dūsrō̃ kō parivartit karnē K|kē yatn mē̃ haĩ . ¹²²Yahā̃ svayã K|kē ādhār par sr̥iṣhṭi mē̃ tum parivartan kartē hō .

¹¹⁶Those people only make effort to transform others, but here, you transformthe world on the basis of self­transformation.

¹²³Tō jō ādhār hai uskē liyē apnē ūpar itnā attention dēnā hai .

¹¹⁷So, because you are the basis of transformation, you have to pay thatmuch attention to yourself.

¹²⁴Ab sadaiv yah smr̥iti rahē ki hamārē her|har saṅkalp kē pīchhē viśhva-kalyāṇ kā sambandh hai .

¹¹⁸Now, constantly have the awareness that your every thought is connected to worldbenefit.

¹²⁵Jō ādhār mūrtta hai , yadi unkē saṅkalp samarth ( sāmarthya ) nahī̃ tō unkē samay K|kē parivartan mē̃ bhī kamjōrī paṛ jātī hai .

¹¹⁹If those who are the image of support do not have power in their thoughts, then they create weakness in bringingabout transformation of the time.

¹²⁶Is kāraṇ āp jitanājitanā svayã samarth banē̃gē , utnā hī sr̥iṣhṭi kō parivartan karnē kā samay samīp lā sakē̃gē .

¹²⁰Because of this, the more powerful you become, the closer you will be able to bringthe time of transformation of the world.

¹²⁷Drama-anusār samay bhalē hī niśhchit hai , lēkin vah drama bhī kiskē ādhār sē banā hai  ?

¹²¹Even though the time is fixed according to the drama, on what basis is thedrama created?

¹²⁸Ākhir ādhār tō hōgā nā  ? ¹²⁹Uskē ādhār-mūrtta tō āp hō .

¹²²There must be something on which the drama is ultimately based.

¹³⁰Abhī tō āp sabhī key|kī nazarō̃ mē̃ hō .

¹²³You are the basis (images ofsupport) for this, are you not?

¹³¹Challenge kiyā hai nā dō varṣh kā  ?

¹²⁴You are in everyone's vision.

¹³²Jab yah bātē̃ suntē hō tō thōṛā-bahut saṅkalp chaltā hai ki agar sachmuch vināśh nahī̃ huā tō  ? ¹³³Yah bhī hō saktā hai ki ‘ dō varṣh mē̃ na hō ’ - yah saṅkalp-rūp mē̃ kyā nahī̃ chaltā hai  ?

¹²⁵You have issued a challenge for two years, have younot? ¹²⁶When you hear these things, you have a few thoughts of what would happen if it truly did not happen like that.You do not have the thought: what if it does not happen in two years time, do you?

¹³⁴Chalō sāmnā kar lē̃gē , yah dūsrī bāt hai .

¹²⁷OK, you will face it when ithappens; that is a different matter.

¹³⁵Iskā matlab huā ki saṅkalp mē̃ kuchh hai tab tō ātā hai nā  ?

¹²⁸This means that there is something in your thoughts and that is why these thoughts arise.

¹³⁶Bilkul āpkō pakkā hai ki dō varṣh mē̃ hōgā  ?

¹²⁹Are you absolutely sure thatit will happen in two years?

¹³⁷Achchhā samjhō āp lōgō̃ sē kōī pūchhtē haĩ ki vināśh na hō tō kyā hōgā  ? ¹³⁸Phir āp kyā kahē̃gē  ?

¹³⁰OK, what if someone asks you: What will happen if destruction does not take place?What would you say then?

¹³⁹Jis samay samjhātē hō tō yah spaṣhṭ samjhānā chāhiē ki aisē nahī̃ ki dō varṣh mē̃ complete vināśh hō jāyēgā , nahī̃ .

¹³¹At the time you explain to them, you should explain it very clearly that destruction willnot be completed in two years' time.

¹⁴⁰Dō varṣh mē̃ aisē nazārē hō jāyēṅgē ki jissē lōg yah samajhē̃gē ki barābar yah vināśh hō rahā hai aur vināśh śhurū hō gayā hai .

¹³²No, in two years' time, the scenes will be such through which people willunderstand that truly destruction has begun and is taking place.

¹⁴¹Ēk bāt sahaj lag gaī tō dūsrī bāt sahaj lagēgī hī .

¹³³If they find the one thing easy, they will find theother thing easy too.

¹⁴²Vināśh mē̃ samay tō lagēgā nā  ?

¹³⁴Of course, destruction will take time, will it not?

¹⁴³Jab svayã sampūrṇ hō jāyēṅgē tō kārya bhī sampūrṇ hōgā ki sirph svayã hī sampūrṇ hōṅgē  ?

¹³⁵What task is the advance­party carrying out? ¹³⁶They are preparing the entire field for all of you.

¹⁴⁴Advance party kā kyā kārya chal rahā hai  ? ¹⁴⁵Āp lōgō̃ K|kē liyē āj sārī phīlḍa taiyār kar rahē haĩ .

¹³⁷Whether you go intotheir family or not, they will be instruments for the task of establishment that is to take place.

¹⁴⁶Unkē parivār mē̃ jāō , na jāō lēkin jō sthāpanā kā kārya hōnā hai uskē liyē vah nimitt banē̃gē .

¹³⁸Someone with apowerful stage would be instrumental. ¹³⁹They will attain such powers that they will become the helpers in the task ofestablishment.

¹⁴⁷Kōī powerful stage lēkar nimitt banē̃gē . ¹⁴⁸Aisē powers lē̃gē jissē sthāpanā K|kē kārya mē̃ madadgār banē̃gē .

¹⁴⁰Nowadays, you can see that people have a lot more regard for those whom they consider the newblood.

¹⁴⁹Ājkal āp dēkhē̃gē din-pratidin nyu-blaḍ kā regard jyādā hai . ¹⁵⁰Jitnā āgē baṛhē̃gē , utnā chhōṭō̃ key|kī buddhi kām karēgī jō key|kī baṛō̃ key|kī nahī̃ .

¹⁴¹The further you progress, the better the intellect of the young ones will work; the intellect of the older oneswill not work in the same way.

¹⁵¹Baṛī āyu key|kī tulnā mē̃ phir bhī chhōṭēpan mē̃ satōpradhāntā rahtī hai .

¹⁴²In comparison to the elderly, the younger ones are said to be satopradhan.

¹⁵²Kuchh-na-kuchh purity key|kī power hōnē K|kē kāraṇ unkī buddhi jō kām karēgī vah baṛō̃ key|kī nahī̃ karēgī .

¹⁴³Because ofhaving a little power of purity, their intellect will be able to function in a way that the intellect of the older ones doesnot.

¹⁵³Yah change hōgī .

¹⁴⁴There will be this change.

¹⁵⁴Baṛē bhī bachchō̃ key|kī rāy kō regard dēgē .

¹⁴⁵Even the elderly will give regard to the advice of the younger ones.

¹⁵⁵Ab bhī jō baṛē haĩ vah samajhtē haĩ ki ham tō purānē jamānē K|kē haĩ . ¹⁵⁶Yah ājkal K|kē haĩ unkō regard na dēgē aur unhē̃ baṛā samajh nahī̃ chalāyēṅgē tō kām nahī̃ chalēgā .

¹⁴⁶Even now, theelderly think that they belong to the old world, and that if they do not give regard to those of today's world, that ifthey do not give them that regard and consider them to be important, then nothing would work.

¹⁵⁷Pahlē bachchō̃ kō rōb sē chalātē thē . ¹⁵⁸Abhī aisē nahī̃ .

¹⁴⁷Previously, they usedto be very bossy with the children; now, it is not like that.

¹⁵⁹Bachchō̃ kō bhī mālik samaz kar chalātē haĩ .

¹⁴⁸Now, they consider the children to be the masters.

¹⁶⁰Tō yah bhī drama mē̃ part hai .

¹⁴⁹This isalso a part in the drama.

¹⁶¹Chhōṭē hī kamāl kar dikhāyēṅgē .

¹⁵⁰The younger ones will perform wonders.

¹⁶²Advance party kā tō apnā kārya chal rahā hai lēkin vah bhī āpkī sthiti advance mē̃ jānē kē liē rūkē huē haĩ .

¹⁵¹The advance party is getting on with its own work,but they are also waiting for you to advance in your stage.

¹⁶³Unkā kārya bhī āpkē connection sē chalnā hai .

¹⁵²Their work has to move along in connection with you.

¹⁶⁴Sārē kārya kā ādhār āp viśhēṣh ātmāō̃ kē ūpar hai .

¹⁵³The basis of the entire task is on you special souls.

¹⁶⁵Chaltē-chaltē ṭhaṇḍāī hō jātī hai .

¹⁵⁴As you move along, you become slack.

¹⁶⁶Āg lagtī hai phir śhītal hō jātī hai .

¹⁵⁵The fire is ignited andthen it becomes cool again.

¹⁶⁷Lēkin śhītal tō nahī̃ hōnā chāhiē nā  ?

¹⁵⁶But it should not become so cool again, should it?

¹⁶⁸Bāhar kā jō rūp hai , manuṣhya vah dēkhtē haĩ , samajhtē haĩ yah tō chaltā ātā hai , baṛī bāt kyā hai  ?

¹⁵⁷People see the external form and thinkthat this has been continuing for a long time; so they ask what the big deal is about.

¹⁶⁹Paramparā sē khēl chaltā hī ā rahā hai .

¹⁵⁸The game has been continuingfrom the beginning of time.

¹⁷⁰Lēkin yah chaltē-chaltē śhītaltā kyō̃ ātī hai  ?

¹⁵⁹But why is there this coolness as you move along?

¹⁷¹Iskā kāraṇ kyā hai  ?

¹⁶⁰What is the reason for this?

¹⁷²Percentage bahut cum|kam hai , lectures tō kartē haĩ , lēkin lectures K|kē sāth-sāth features bhī aṭrēkṭa karē̃ tab lectures kā effect hō .

¹⁶¹Thepercentage is very small. ¹⁶²You give many lectures, but together with the lectures, your features should also attract andthen there would be an effect of the lecture.

¹⁷³Tō apnē kō her|har subject mē̃ check karō .

¹⁶³So check yourself in every subject.

¹⁷⁴Ājkal lectures mē̃ āp jab kampīṭīśan karō tō ismē̃ kaī aur bhī jīt lē̃gē lēkin jō practical mē̃ hai usmē̃ sabhī āpsē hār jāyēṅgē .

¹⁶⁴Nowadays, when you compete ingiving lectures, many others also win, but when it comes to putting it into the practical form, they will all be defeatedby you.

¹⁷⁵Mukhya viśhēṣhtā practical life kī hai .

¹⁶⁵The main speciality is of practical life.

¹⁷⁶Practical kōī bhī bāt āp batāō tō vē|way ēkdam chup hō jāyēṅgē .

¹⁶⁶When you show any practical aspect, then they become completely quiet.

¹⁷⁷Tō jab lectures sē practical kā bhāv pragaṭ hō , tab vah lectures dēnē sē nyārā dikhāī dē .

¹⁶⁷Sowhen the effect of the practice is given through your lectures, then you will be seen to be totally unique in the lecturesyou give.

¹⁷⁸Jō śhabda bōltē hō vah nayanō̃ sē dikhāī dē ki yah jō bōltē haĩ vah practical hai .

¹⁶⁸The words you speak should be visible in your eyes, so that what you speak of is in a practical form.

¹⁷⁹Yah anubhavī mūrtta hai tab uskā prabhāv paṛ saktā hai .

¹⁶⁹Onlywhen you are the embodiment of experience will you be able to create an impression on them.

¹⁸⁰Bākī sun-sun kar tō sabhī thak gayē haĩ , bahut sunā hai  !

¹⁷⁰Everyone has becomevery tired of just listening; they have heard a great deal.

¹⁸¹Anēk sunānē vālē hōnē K|kē kāraṇ sunnē sē sabhī thakē huē haĩ .

¹⁷¹Because of there being a lot of people who relate things,everyone has become tired.

¹⁸²Kahtē haĩ sunā tō bahut hai , ab anubhav karnā chāhtē haĩ aur ab kōī prāpti karāō .

¹⁷²They say that they have heard a great deal, and that they now wish to experience or havesome attainment.

¹⁸³Tō lecture mē̃ aisī power hōnī chāhiē jō vah ēk-ēk śhabda anubhav karānē vālā hō .

¹⁷³So, there should be such power in your lectures that each word gives them an experience.

¹⁸⁴Jaisē āp samjhātē hō nā ki apnē kō ātmā samjhō na ki śharīr .

¹⁷⁴Youexplain to people to consider themselves to be souls, and not bodies.

¹⁸⁵Tō in śhabdō̃ kō bōlnē mē̃ bhī itnī power hōnī chāhiē jō sunnē vālō̃ kō āpkē śhabdō̃ key|kī power sē anubhav hō .

¹⁷⁵So, there should be such power in your speakingthese words that the people listening to you experience power in your words.

¹⁸⁶Ēk second kē liē bhī yadi unkō anubhav hō jātā hai tō anubhav kō vah kabhī chhōṛ nahī̃ saktē , ākarṣhit huā āpkē pās|pass pahũcēṅgā .

¹⁷⁶If they have this experience for evenone second, they would never let go of it. ¹⁷⁷They would be attracted and come to you.

¹⁸⁷Jaisē āp bīch-bīch mē̃ bhāṣhaṇ kartē-kartē unkō silence mē̃ lē jānē kā anubhav karātē hō tō is practice kō baṛhātē jāō .

¹⁷⁸You try to take them into silence every now and again as you give a lecture, but you now have to increase thispractice.

¹⁸⁸Unkō anubhav mē̃ lātē jāō .

¹⁷⁹Continue to bring them into this experience.

¹⁸⁹Is purānī duniyā sē bēhad kā vairāgya dilānā chāhtē hō tō bhāṣhaṇ mē̃ jō pvāyanṭsa dētē hō , vah dētē huē vairāgya vr̥itti K|kē anubhav mē̃ lē āō .

¹⁸⁰If you wish to create unlimited disinterest in this old world for them, then as you give them points in your lectures,also create an experience of having an attitude of disinterest.

¹⁹⁰Vah feel karē sachmuch yah sr̥iṣhṭi jānē vālī hai , issē tō dil lagānā vyarth hai .

¹⁸¹They should feel that truly, this world is about to finish,and to attach their hearts to it would be wasteful.

¹⁹¹Tō jarūr practical karē̃gē .

¹⁸²Then, they will definitely do it in a practical way.

¹⁹²Un paṇḍitō̃ ādi K|kē bōlnē mē̃ power hōtī hai .

¹⁸³Those punditshave power in their speaking.

¹⁹³Ēk second mē̃ khuśhī dilā dētē aur ēk second mē̃ rūlā dētē .

¹⁸⁴In one second, they are able to give happiness, and in one second, they can makepeople cry.

¹⁹⁴Tab kahtē haĩ inkā bhāṣhaṇ effect karnē vālā hai .

¹⁸⁵This is why it is said that someone's lecture is very effective.

¹⁹⁵Sārī sabhā kō hãsātē bhī haĩ , sabhī kō śhmaśhānī vairāgya mē̃ lātē tō haĩ nā  ?

¹⁸⁶They are able to make the entire gatheringlaugh and are also able to make everyone have momentary distaste, are they not?

¹⁹⁶Jab unkē bhāṣhaṇ mē̃ bhī itnī power hōtī hai tō kyā āp lōgō̃ K|kē bhāṣhaṇ mē̃ vah power nahī̃ hō saktī  ?

¹⁸⁷Since there is so much power intheir lectures, can there not be that power in your lectures?

¹⁹⁷Aśharīrī banānā chāhō tō kyā vah anubhav karā saktē haĩ ki vah lahar chhā jāyē  ?

¹⁸⁸Are you able to give them the experience of beingbodiless so that that wave spreads everywhere?

¹⁹⁸Sārī sabhā K|kē bīch bāp K|kē snēh key|kī lahar chhā jāyē .

¹⁸⁹So that the waves of love for the Father spread through the entiregathering?

¹⁹⁹Iskō kahā jātā hai - - practical anubhav karānā .

¹⁹⁰This is known as giving a practical experience.

²⁰⁰Ab aisē bhāṣhaṇ hōnē chāhiē tab kuchh change hōgī .

¹⁹¹Now, there should be such lectures that you could say that there will be some change.

²⁰¹Vē|way samajhē̃ ki in K|kē bhāṣhaṇ tō duniyā sē nyārē haĩ . ²⁰²Vah bhalē bhāṣhaṇ mē̃ sabhā kō haṅsā lētē yā rūlā dētē , lēkin aśharīrīpan kā anubhav nahī̃ karā saktē aur na bāp sē snēh paidā karā saktē . ²⁰³Kr̥iṣhṇa sē snēh karā saktē haĩ lēkin bāp sē nahī̃ karā saktē .

¹⁹²They should feel that yourlectures are totally unique compared to those given by other people in the world. ¹⁹³Although those people are able tomake people within a gathering laugh or cry, they are not able to give the experience of being bodiless, nor are theyable to create love for the Father in those people.

²⁰⁴Un kō patā hī nahī̃ hai , tō nirālī bāt hōnī chāhiē . ²⁰⁵Achchhā samjhō gītā K|kē bhagvān par points dētē hō .

¹⁹⁴They are able to forge love for Krishna, but not for the Father.They are not even aware of this. ¹⁹⁵And so, something unique should happen.

²⁰⁶Lēkin jab tak unkō bāp kyā chīj hai , ham ātmā haĩ aur vah paramātmā hai , jab tak yah anubhav nahī̃ karāō tab tak yah bāt siddha bhī kaisē hōgī  ?

¹⁹⁶Achcha, for instance, when you givepoints about the God of the Gita; until they know the Father, until they know the soul and the Supreme Soul, untilthey have this experience, how can you prove this aspect?

²⁰⁷Aisā kōī bhāṣhaṇ karnē vālā hō jō unkō anubhav karāyē ki ātmā aur paramātmā mē̃ rāt aur din kā antar hai . ²⁰⁸Jab antar mahsūs karē̃gē tō gītā kā bhagvān bhī siddha hō hī jāyēgā .

¹⁹⁷There should be someone who can give such a lecture thathe would be able to give them the experience of the difference of day and night between the soul and the SupremeSoul.

²⁰⁹Sirph points sē unkī buddhi mē̃ nahī̃ baiṭhēgā , ussē tō aur hī laharē̃ utpanna hōnē lagē̃gī .

¹⁹⁸Only when those people realise the difference will you then be able to prove who the God of the Gita is.

²¹⁰Lēkin anubhav karātē jāō tō anubhav kē āgē kōī bāt jīt nahī̃ saktī . ²¹¹Bhāṣhaṇ mē̃ ab yah tarīkā change karō .

¹⁹⁹It willnot sit in their intellect with just the points; through the points, many more waves will be created.

²¹²Achchhā . ²¹³Murlī kā sār ²¹⁴1 . yād kī śhakti dvārā object prāpt hōtī hai .

²⁰⁰But continue togive them an experience, for nothing can compete in front of practical experience.

²¹⁵Yōgī jō bhī saṅkalp karē̃gē vah samarth hōṅgē .

²⁰¹Now bring about this change inyour lectures. ²⁰²Achcha.

²¹⁶Jō bhī kōī samasyā ānē vālī hōgī , unkā pahlē hī yōg key|kī śhakti sē anubhav hōgā ki yah hōnē vālā hai . ²¹⁷Tō pahlē hī sē patā hōnē K|kē kāraṇ kabhī bhī hār nahī̃ khāyēgā . ²¹⁸2 . jō ādhār-mūrtta haĩ yadi unkē saṅkalp mē̃ sāmarthya nahī̃ tō unkē samay K|kē parivartan mē̃ bhī kamzōrī paṛ jātī hai . ²¹⁹Jitnā-jitnā svayã samarth banē̃gē , utnā hī sr̥iṣhṭi kō parivartan karnē kā samay samīp lā sakē̃gē .

²⁰³* * * O M S H A N T I * * *