रविवार 23 सितंबर 1973 की अव्यक्त मुरली

⁰> ¹23-09-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 24/10/94 Morning Murli Om Shanti Avyakt BapDada Madhuban 23/09/73

²Viśhva key|kī ātmāō̃ kō light va might dēnē vālā hī viśv-adhikārī ³Nav viśv-nirmātā , trikāldarśhī banānē vālē , her|har paristhiti aur her|har samasyā kā sāmnā karnē key|kī śhakti dēnē vālē aur divya-dr̥iṣhṭi vidhātā śhiv bābā bōlē  :

¹Do you perform every action whilst considering yourselves to be the elevated souls of the highest­on­high Father, who are constantly stabilised in the most elevated stage? ²For the Father, it is remembered: "Your name is elevated, Your task is elevated and Your abode is elevated".

⁴Kyā āp apnē ūcē-sē-ūcē bāp key|kī ūñchī sthiti par sadā sthit rahnē vālī svayã kō śhrēṣhṭh ātmāyē̃ samajh kar her|har karma kartē rahtē hō  ?

³According to this, do you also consider yourselves to be the special souls who, like the Father, have an elevated name and perform an elevated task? ⁴Do you pay attention to not creating even one wasteful or ordinary thought?

⁵Jaisē bāp kē bārē mē̃ gāyan hai - ’ ’ ū̃chā tērā nām , ūñchā tērā kām , ūñchā tērā dhām , ’ ’ - isī K|kē anusār kyā āp apnē kō bhī bāp-samān ūñchē nām aur ūñchē kām karnē vālī viśhēṣh ātmā samajhtē hō  ?

⁵This is known as an elevated stage. ⁶Do you experience yourselves to be those who have such an elevated stage? ⁷Whilst you have wasteful thoughts, speak wasteful words or perform wasteful actions, you cannot become the best; there can only be either the best (elevated) or waste.

⁶Yah dhyān rakhtē hō ki ēk bhī vyarth athavā sādhāraṇ saṅkalp utpanna na hō  ? ⁷Iskō kahā jātā hai - ’ ’ ūñchī sthiti .

⁸Just as when it is the day, the night cannot exist and when it is the night, the day cannot exist, in the same way, where there is waste,y ou cannot become the best.

⁸’ ’ kyā āp apnē kō aisī ūñchī sthiti vālā anubhav kartē hō  ?

⁹So, in order to become the best, you have to finish the waste.

⁹Jab tak vyarth ( west|waste ) saṅkalp , bōl yā karma haĩ tab tak śhrēṣhṭh ( best  ; ) nahī̃ ban saktē . ¹⁰Yā tō best ( śhrēṣhṭh ) haĩ yā phir west|waste ( vyarth ) haĩ .

¹⁰When the wastage is finished, you will experience that no matter what task the soul is performing, no matter what atmosphere or circumstances the soul is living in are like, even in the midst of an upheaval, it will remain in rest.

¹¹Jaisē din hai tō rāt nahī̃ , rāt hai tō din nahī̃ , vaisē hī jahā̃ west|waste hōtā haĩ , vahā baisṭa ( ucca ) nahī̃ ban saktē .

¹¹Scientists nowadays, on the basis of their knowledge of science, are able to give others the experience of rest bygiving them an injection at the time they experience sorrow, are they not?

¹²Tō baisṭa ( ũc ) bannē K|kē liyē west|waste ( vyarth ) kō khatm karnā paṛēgā . ¹³Jab west|waste ( vyarth ) khatm hō jāyēgā tab anubhav karōgē ki ātmā kaisā bhī kārya kartī huī , kaisē bhī vātāvaraṇ athavā paristhiti mē̃ rahtī huī aur haṅgāmē hōtē huē bhī vō rest ( ārām ) mē̃ hai .

¹²In the same way, no matter how muchuproar or how impure the atmosphere is, with the power of silence, because of having finished the wastage andhaving stabilised yourself in the stage of the best, you will constantly experience rest, that is, you will constantlyexperience yourself to be resting on the bed of peace and happiness.

¹⁴Jaisē ājkal science vālē apnī science key|kī knowledge ( vidyā ) K|kē ādhār par kaisē bhī duḥkh K|kē samay ēk injection dvārā alpkāl K|kē rest ( ārām ) kā anubhav karātē haĩ nā  ? ¹⁵Vaisē hī kitnī bhī āvāz aur kitnā bhī tamōguṇī vātāvaraṇ hō , lēkin silence key|kī śhakti sē west|waste ( vyarth ) samāpt hōnē K|kē kāraṇ best ( śhrēṣhṭh ) sthiti mē̃ sthit hōnē sē sadā rest ( ārām ) anubhav karōgē , arthāt sadā apnē kō sukh aur śhānti key|kī śhaiyā par ārām kartā huā anubhav karōgē . ¹⁶Jaisē yādgār kā chitra bhī hai - - sāgar mē̃ jahā̃ laharō̃ key|kī halchal hōtī hai tō sāgar mē̃ hōtē huē , sā̃pō̃ key|kī śhaiyā hōtē huē bhī arthāt vātāvaraṇ va paristhiti duḥkhmay hōtē huē bhī ( sāmp tō duḥkhdāī arthāt kāṭnē vālā hōtā hai nā ) ārām kā anubhav karōgē .

¹³There is a picture of the memorial of this: wherethere is the upheaval of ocean waves, and whilst being in the ocean, even whilst resting on a bed of snakes, that is,even whilst the atmosphere and the circumstances are of sorrow ­ a snake bites and gives sorrow ­ there is still theexperience of rest.

¹⁷Tō iskā bhāv yah hai ki aisī paristhitiyā̃ , aisā vātāvaraṇ jō kāṭnē vālā hō , hilānē vālā hō aur apnē viṣh dvārā mūrchhit karnē vālā hō lēkin aisē vātāvaraṇ kō bhī sukh-śhānti key|kī śhaiyā banā dē . ¹⁸Arthāt ārām kā sthān banā dē , arthāt ātmā sadā apnē rest mē̃ rahē .

¹⁴This means that even when there are such situations and such an atmosphere which bite or shakeyou, and though the poison would make you unconscious, you must make such an atmosphere the bed of peace andhappiness, that is, make that place a place of rest, that is, let the soul constantly maintain its stage of rest.

¹⁹Tō jaisā yādgār chitra hai , kyā vaisē hī practical jīvan mē̃ anubhav kartē hō  ?

¹⁵So, do youhave the practical experience in your life of the image of the memorial?

²⁰Śhītaltā mē̃ śhītal rahnā kōī baṛī bāt nahī̃ hai , ārām K|kē sādhanō̃ mē̃ ārām sē rahanā-yah bhī sādhāraṇ bāt hai lēkin bē-ārāmī mē̃ ārām sē rahnā iskō kahā jātā hai - ’ ’ padmāpadma bhāgyaśhālī ’ ’ .

¹⁶To remain cool in an atmosphere of coolnessis not a big thing, or to remain comfortable when you have the facilities for comfort is also ordinary; but to staycomfortable in a situation of restlessness is known as being multimillion times fortunate.

²¹Tō aisē viṣhay sāgar K|kē bīch rahtē huē pañch vikārō̃ kō apnē ārām va sukh aur śhānti key|kī śhaiyā banānā hai . ²²Arthāt kyā abhī sē vikārō̃ kē ūpar sadā vijayī ban sadā gyān K|kē manan aur bāp K|kē milan mē̃ magna rahtē hō  ? ²³Jō aisī sthiti mē̃ sthit hai , arthāt sadā magna hai , vah hī sadā nirvighna hai .

¹⁷So, whilst staying amidstthe ocean of poison, to make the five vices a bed for your rest, peace and happiness, that is, to become the conquerorsof the vices from now and for all time and remain engaged in the churning of knowledge and in celebrating a meetingwith the Father: those who are stabilised in such a stage, that is, those who are constantly absorbed in the meetingwith the Father are constantly free from obstacles.

²⁴Magna nahī̃ tō jarūr kōī vighna hai .

¹⁸If you are not absorbed in deep love, then there are definitelyobstacles.

²⁵Ab vighna āpkē ūpar war|vār karnē sē hār gayē haĩ yā āp bhī vighnō̃ sē hār khā jātē hō  ?

¹⁹Are the obstacles now being defeated when attacking you or are you still defeated by the obstacles?

²⁶Ab tak bhī hār khātē rahnā kyā yah hō saktā hai  ?

²⁰Is itpossible that, even now, you are still being defeated?

²⁷Yah tō asambhav hai nā  ?

²¹This is impossible, is it not?

²⁸Abhī hār khilānē vālē hō yā ki khānē vālē hō  ?

²²At this time, are you those whodefeat others or the ones who are defeated?

²⁹Agar svayã nirvighna banē hō tō bannē vālō̃ kā karttavya kyā hai  ?

²³You yourselves have become free from obstacles, so what is the duty ofthose who are going to be free of them?

³⁰Kōī tō ab ban rahē haĩ , kōī ban gayē haĩ . ³¹Jō bannē vālē haĩ vah apnē mē̃ hī busy ( vyast ) . ³²Kyōṅki jab tak svayã na banē tab tak aurō̃ kō banānē mē̃ yathā-śhakti hī kārya kar saktē haĩ .

²⁴Some are still becoming this whereas others have already become this.Those who are to become this are busy with themselves, because as long as they themselves have not become this,they can only carry out this task of making others this, according to their capacity.

³³Lēkin jō ban gayē haĩ unkā kyā karttavya hai  ?

²⁵However, what is the duty of thosewho have already become this?

³⁴Unkā karttavya hai dūsrō̃ kō banānā . ³⁵Tō banā rahē hō na  ?

²⁶Their duty is to make others this. ²⁷So, you are making others this, are you not?

³⁶Tō kyā pahlē ‘ charity biginsa aiṭ home|hōm ’ haĩ  ? ³⁷Arthāt apnē sāthiyō̃ kō .

²⁸Areyou practising "Charity begins at home", that is, have you made your companions this?

³⁸Vē|way sāthī kaun-sē haĩ  ? ³⁹Āpkē jō brāhmaṇ parivār K|kē sāthī haĩ .

²⁹Who are your companions?The companions of the Brahmin family.

⁴⁰Tō un apnē sāthiyō̃ kō āp samān banānē kē bād phir bāp-samān banānā hai .

³⁰After making your companions the same as yourself, you have to make themthe same as the Father.

⁴¹Lēkin pahlī stage mē̃ yadi unhē̃ āp-samān banāō tō bhī bahut hai .

³¹However, it is enough if you carry out the first stage of making them the same as you.

⁴²Tō jō banē haĩ unkā karttavya kyā hai  ?

³²What is the duty of those who have become this?

⁴³Unkā svarūp abhī kaun-sā hōnā chāhiē  ?

³³What should their form at the present time be?

⁴⁴Kisī nē uttar diyā-vighn-vināśak .

³⁴(Someone replied:Destroyer of obstacles.)

⁴⁵Achchhā vighna-vināśhak kaisē banē̃gē  ?

³⁵Achcha, how will you become a destroyer of obstacles?

⁴⁶Tō kis rūp sē sanhār karē̃gē ki jissē sahaj hī viśhva key|kī sēvā kar sakō  ?

³⁶With which form will you destroyso that you are able to serve the world easily?

⁴⁷Vah rūp kaun-sā hai  ?

³⁷Which is that form?

⁴⁸Vō hai double light aur might house kā . ⁴⁹Double kyō̃ kahā  ?

³⁸That of being a double light and might­house.Why did Baba say "double"?

⁵⁰Kyōṅki āpkō dō kārya karnē haĩ  ?

³⁹Because you have to perform two tasks.

⁵¹Kisī kō mukti kā rāstā batānā hai aur kisī kō jīvanmukti kā rāstā batānā hai .

⁴⁰To some you have to show the path to mutkiand to others you have to show the path to jeevanmukti.

⁵²Ēk hī rāstā nahī̃ balki dō rāstē dikhānē haĩ aur har-ēk ātmā kō apnē-apnē ṭhikānē lagānā hai .

⁴¹You do not have to show just one path, but two paths, andyou have to make each soul reach his destination.

⁵³Tō jō banē haĩ unkā svarūp ab double light aur might hōnā chāhiē tāki ēk sthān par hōtē huē bhī chārō̃ ōr apnē light aur might K|kē ādhār sē bhaṭakī huī ātmāō̃ kō ṭhikānā dē dēvē̃ .

⁴²Therefore, those who have become this should have the form ofdouble light and might so that whilst being in one place, on the basis of the light and might of the self, you are able toshow wandering souls their destination.

⁵⁴Tō kyā is kārya mē̃ busy hō  ?

⁴³So, are you busy in this task?

⁵⁵Ab light aur might dōnō̃ kā balance hōnā chāhiē .

⁴⁴Now, there should be a balance between bothlight and might.

⁵⁶Sirph light sē bhī kām na hōgā aur sirph might sē bhī kām nahī̃ hōgā .

⁴⁵Simply having light will not do and simply having might will not do.

⁵⁷Dōnō̃ kā balance jab ṭhīk hōgā tab sab andhō̃ key|kī aulād andhō̃ kō ( śhāstra mē̃ bhī kaurav sampradāy kē liē gāyā huā hai ki andhō̃ key|kī aulād andhē haĩ ) apnī light aur might K|kē dvārā kaun-sā vardān dēgē aur vē|way vardān mē̃ kyā prāpt karē̃gē  ?

⁴⁶When there is the accuratebalance of the two, then what blessing will all the children of the blind, with their light and might, give and whatblessing will they receive? ⁴⁷(In the scriptures, it has been remembered that the Kaurav community, the children of theblind, were blind). ⁴⁸Give them the blessing of divine insight, the third eye.

⁵⁸Divine insight arthāt unhē̃ tīsrē nētra kā vardān dō .

⁴⁹In fact, the donation of sight is said to be the most elevated donation.

⁵⁹Vaisē bhī ‘ nētr-dān ’ sabsē śhrēṣhṭh dān kahā jātā hai .

⁵⁰If someone doesn't have sight, the worlddoesn't exist for him.

⁶⁰Nētra nahī̃ tō jahān nahī̃ . ⁶¹Sabsē baṛē-sē-baṛā jīy dān kahō yā vardān kahō yā mahādān kahō vāstav mē̃ vah yahī hai .

⁵¹Call it the greatest donation of life (jeeya daan), a blessing (vardaan) or the greatest donation(mahadan), it is this.

⁶²Tō andhō̃ kō divine insight yā tīsrē nētra kā dān dō jissē ki vah mukti aur jīvanmukti K|kē ṭhikānē kō dēkh bhī sakē̃ .

⁵²So give the blind divine insight or the donation of the third eye through which they are able tosee their destination of mukti and jeevanmukti.

⁶³Agar vē|way dēkhē̃gē nahī̃ tō phir pahuñchē̃gē kaisē  ?

⁵³If they can't see it, how can they reach there?

⁶⁴Isliyē double light aur might house ban , dōnō̃ kā balance ṭhīk rakh her|har ātmā kō tīsrē nētra kā vardān dō . ⁶⁵- yah hai śhrēṣhṭh ātmāō̃ kā karttavya .

⁵⁴Therefore, become adouble light and might house; keep a good balance between the two and give every soul the blessing of the third eye.This is the duty of the elevated souls.

⁶⁶Sirph apnē prati hī light aur might rakhā tō light house nahī̃ kahalāyēṅgē . ⁶⁷Agar apnē mē̃ light aur might hai tō apnē sāthiyō̃ kō aur viśhva key|kī sarv ātmāō̃ kō mahādān dō aur vardān dō .

⁵⁵If you have light and might just for yourself, then how can you give the greatdonation and blessings to your companions and the souls of the world?

⁶⁸Agar kōī bulb chārō̃ ōr rōśhnī na phailāyē , sirph jahā̃ jag rahā hai us thōṛē sthān par hī light dē tō kahē̃gē na ki yah tō kām kā nahī̃ hai .

⁵⁶If a bulb does not spread its light, but onlylights up the little area around itself, you would say that the bulb is of no use, would you not?

⁶⁹Tō apnē kō dēkhō ki kyā maĩ svayã tak light va might dēnē vālā banā hū̃ yā viśhva tak light aur might dēnē vālā banā hū̃  ?

⁵⁷So check yourself:Have I become one who is only able to spread my light and might around myself, or am I one who can give light andmight to the whole world?

⁷⁰Jitnē tak light dēnē vālē ab banē̃gē utnē hī chhōṭē yā baṛē rājya K|kē adhikārī bhaviṣhya mē̃ banē̃gē .

⁵⁸To the extent that you are able to spread your light now, so you will claim a right to akingdom accordingly small or large in the future.

⁷¹Agar sirph thōṛī see|sī|C ātmāō̃ kē prati light aur might dēnē K|kē nimit bantē haĩ tō vahā̃ bhī thōṛī-sī ātmāō̃ kē ūpar hī rājya karnē K|kē adhikārī banē̃gē .

⁵⁹If you become instrumental only to give a few souls light andmight, then there also, you will only claim a right to rule over a few souls.

⁷²Yahā̃ viśhva K|kē sēvādhārī tō vahā̃ bhī viśhva K|kē rājya-adhikārī hōṅgē .

⁶⁰If you are a world server here, then youbecome a ruler of the world kingdom.

⁷³Ēk hōtē haĩ rājya-adhikārī banānē vālē jinkō teacher kahtē haĩ . ⁷⁴Vah rājya kārōbār sikhlānē vālē banē̃gē lēkin rājya karnē vālē nahī̃ .

⁶¹There are those who make others claim the right to a kingdom, and they are called teachers; they would become thosewho teach the royal activities, but they would not become those who rule.

⁷⁵Ab āp sikhlānē vālē banē̃gē yā karnē vālē banē̃gē  ?

⁶²Will you become those who teach how torule or those who actually rule?

⁷⁶Vahā̃ satyug mē̃ bhī nimit mātra paṛhātē tō hōṅgē nā  ? ⁷⁷Rājya kārōbār sikhlānē vālē śhikṣhak jō hōtē haĩ uskō rājyadhārī kahtē haĩ parantu rājya adhikārī nahī̃ . ⁷⁸Yā tō rājyadhārī banē̃gē yā phir rājya adhikārī .

⁶³In satyug also, there would be teaching, even if just in namesake, would there not?A teacher who teaches the royal activities is said to be in the kingdom, but not one who has a right to the kingdom.You can either be one who is in the kingdom or one who has a right to the kingdom.

⁷⁹Lēkin adhikārī vah banē̃gē jō abhī sē apnē svabhāv , saṅskār aur saṅkalp K|kē adhīn nahī̃ banē̃gē .

⁶⁴However, only those who arenot subservient now to their nature, sanskars or thoughts will claim a right.

⁸⁰Jō abhī bhī apnē saṅkalp K|kē adhīn hōtā hai tō kyā vah adhikārī huā  ?

⁶⁵Is someone who is, even now, subservientto his thoughts one who has claimed the right?

⁸¹Vah saṅkalpō̃ K|kē bhī adhīn huā nā  ?

⁶⁶He is even subservient to his thoughts, is he not?

⁸²Tō isliyē ab saṅkalpō̃ K|kē bhī adhīn nahī̃ , svabhāv aur saṅskār K|kē bhī adhīn nahī̃ hōnā hai .

⁶⁷Therefore, you mustnow not be subservient to your thoughts, your nature or your sanskars.

⁸³Jō ab sē in sabkē adhikārī banē̃gē , vah hī vahā̃ rājya-adhikārī banē̃gē .

⁶⁸Those who have now claimed a right over allthese will become the ones who have a right to the kingdom.

⁸⁴Ab hisāb nikālō ki kitnā adhīn rahtē haĩ aur kitnā adhikārī rahtē haĩ . ⁸⁵Phir uskī result sē svayã bhī apnē bhaviṣhya kā sākṣhātkār kar saktē hō . ⁸⁶Arthāt apanē-āp kō parakhnē K|kē āīnē mē̃ apnē vartamān aur bhaviṣhya 21 janmō̃ kē liē hamārē future K|kē features kyā hōṅgē vah bhī dēkh saktē hō .

⁶⁹So now, calculate for yourself how much you remainsubservient to them and how much you have claimed a right over them. ⁷⁰Then, from this result, you can have a visionof your own future, that is, you will then be able to recognise yourself in the mirror and see what your features will bein the future for twenty­one births.

⁸⁷Āp apnē 21 janmō̃ K|kē features bhī dēkh saktē hō agar āpkā apanē-āpakō parakhnē key|kī śhakti kā āinā itnā powerful huā tō .

⁷¹You can see your features for twenty­one births if you have made your mirror ofthe power of self­recognition so powerful.

⁸⁸Us āinē mē̃ tō sirph vartamān dēkh saktē haĩ , bhalē kitnē bhī powerful śhīśhē hō̃ , jis dvārā bahut dūr key|kī chīj kō bhī dēkh saktē haĩ , lēkin vah bhī haĩ tō is duniyā kā hī na  ?

⁷²In a physical mirror, you are only able to see your present. ⁷³No matter howpowerful a mirror is, even though you are also able to see something very far away, that also only belongs to thisworld, does it not?

⁸⁹Ussē bhaviṣhya kō tō nahī̃ dēkh pātē .

⁷⁴Through that, you are not able to see your future.

⁹⁰Lēkin āp lōgō̃ kō parakhnē key|kī śhakti kā āinā itnā powerful milā hai jinsē na sirph bhaviṣhya ēk janm kō apitu 21 janmō̃ kō dēkh saktē hō .

⁷⁵However, you have received such a powerful mirror of the power of recognition that not only are you able to see yourfuture one birth, but in fact, your future twenty­one births.

⁹¹Aur phir 21 janmō̃ K|kē ādhār par , bhaviṣhya pad K|kē ādhār par apnē pujārī-pan K|kē part kō bhī dēkh saktē hō .

⁷⁶Then, on the basis of your twenty­one births and on thebasis of your future status, you would also be able to see your role as a worshipper.

⁹²Tō aisā powerful āinā jō bāpdādā dvārā prāpt huā hai , kyā unmē̃ dēkhtē rahtē hō  ?

⁷⁷So, do you continually look at thepowerful mirror you have received from BapDada?

⁹³Apnē kō clear dēkh saktē hō ki dēkhnē K|kē liyē kisī aur key|kī jarūrat hai  ?

⁷⁸Are you able to see yourself clearly, or do you also needsomeone else to look at the mirror?

⁹⁴Trikāldarśhī kō aur kōī key|kī āvaśhyaktā hōtī hai kyā  ?

⁷⁹Does someone who is trikaldarshi need anyone else?

⁹⁵Trikāldarśhī tō dūsrō̃ K|kē bhaviṣhya kō bhī jān saktē haĩ .

⁸⁰Someone who istrikaldarshi is able to know the future of others.

⁹⁶Tō kyā āp apnē bhaviṣhya kō nahī̃ jān saktē  ? ⁹⁷Trikāldarśhī banē hō ki ēk-darśī banē hō  ?

⁸¹So, can you not know your own future? ⁸²Have you become trikaldarshi or those who are only able to see one aspect of time?

⁹⁸Ēk-darśī arthāt sirph vartamān K|kē darśī .

⁸³Only to be able to see one aspectof time means to be able to see the present.

⁹⁹Ab tō trikāldarśhī ban sabkō sandēśh dō .

⁸⁴At least become trikaldarshi and give everyone the message.

¹⁰⁰Jab ēk-darśī ban sandēśh dētē hō tō ēk percent hī result nikaltī hai .

⁸⁵When youonly see one aspect of time and give a message, then the result is also of only one third.

¹⁰¹Trikāldarśhī ban sandēśh dō tō tīn hissā result tō nikal hī jāyēgī . ¹⁰²Arthāt 75 % result hōgī .

⁸⁶Give the message whilstbeing trikaldarshi, and then the result will be triple, that is, it will be 75%.

¹⁰³Ab hai 25 % result .

⁸⁷At present, it is only 25%.

¹⁰⁴Tō ab kyā karē̃gē  ?

⁸⁸So what willyou do now?

¹⁰⁵Abhī pāṇḍav sēnā key|kī vijay kā jhaṇḍā laharāyēṅgē  ?

⁸⁹Will all of you hoist the flag of victory for the Pandav Army?

¹⁰⁶- phir kyā karē̃gē  ?

⁹⁰What will you do then?

¹⁰⁷Dōnō̃ hī laharāyēṅgē nā  ?

⁹¹You will hoistboth of them, will you not?

¹⁰⁸Yah jhaṇḍā laharānā tō sahaj hai chāhē ēk K|kē bajāy 100 laharā dō .

⁹²It is easy to hoist this flag, even if you hoist a hundred instead of just one.

¹⁰⁹Har ēk apnē area mē̃ jitnē chāhē laharā dē .

⁹³Each of youcan hoist as many flags in your area as you want.

¹¹⁰Lēkin is jhaṇḍē K|kē laharānē kā arth|earth kyā hai  ?

⁹⁴But what is the meaning of this hoisting?

¹¹¹Vijay kā jhaṇḍā laharānā .

⁹⁵You have to hoist theflag of victory.

¹¹²Jō ab milkar tan-man aur dhan sab lagā rahē hō vah kis lakṣhya sē  ?

⁹⁶With what aim are you using your body, mind and wealth?

¹¹³Kyā sirph śhiv K|kē chitra K|kē jhaṇḍē laharānē K|kē lakṣhya sē  ?

⁹⁷Is it just with the aim of hoisting a flagwith Shiva's image on it?

¹¹⁴Ab lakṣhya yah rakhō ki sab milkar apnī rājdhānī par vijay kā jhaṇḍā laharāyēṅgē aur sab par vijay pāyēṅgē .

⁹⁸Now, keep the aim that all of you together will hoist the flag of victory in your kingdomand you will attain victory over everything. ⁹⁹Look!

¹¹⁵Agar bach bhī jāyē̃ tō vah bhī dabē huē hō̃ .

¹⁰⁰What is the mouth of the world? ¹⁰¹The newspapers, leaflets andmagazines.

¹¹⁶Bōlnē sē chup tō hō hī saktē haĩ nā  ?

¹⁰²You are now speaking through the mouth of the world, are you not?

¹¹⁷Ab tō chup bhī nahī̃ haĩ , ab tō bōlnē mē̃ bhī hōśhiyār haĩ .

¹⁰³If it becomes quiet and you are notable to kill it, at least make it unconscious.

¹¹⁸Dēkhō , viśhva kā mukh kaun-sā hai  ?

¹⁰⁴Anyone who is unconscious will not speak, will he?

¹¹⁹Akhbār , parchē aur maigizan .

¹⁰⁵Now, the result hasto be announced.

¹²⁰Ab viśhva K|kē mukh dvārā bōltē tō rahtē haĩ nā  ?

¹⁰⁶Who becomes the ashes? ¹⁰⁷How many become this?

¹²¹Lēkin chup hō jāyē̃ , mār na sakō tō kamasē - cum|kam mūrchhit tō karō . ¹²²Mūrchhit vālā bhī bōlēgā tō nahī̃ nā  ?

¹⁰⁸Now, we will see who is the one who emergesout of multimillions or out of the hundreds of thousands.

¹²³Ab yah result āūṭ hōnī hai .

¹⁰⁹But how will this happen?

¹²⁴Rākh kaun bantē haĩ aur kitnē bantē haĩ aur kōṭō̃ mē̃ sē , lākhō̃ mē̃ sē ēk kaun nikaltē haĩ , vah bhī dēkhē̃gē .

¹¹⁰For this, you have to renouncetwo things and imbibe one thing. ¹¹¹What two things do you have to renounce?

¹²⁵Lēkin yah hōgā kaisē  ? ¹²⁶Iskē liyē dō bātē̃ chhōṛnī hai aur ēk bāt dhāraṇ karnī hai .

¹¹²(Someone said: We have to renouncefollowing dictates from two directions and follow the directions of the One.)

¹²⁷Dō bāt kaunsī chhōṛnī hai  ? ¹²⁸ ( dō mat kō chhōṛkar ēk mat dhāraṇ karnī hai ) lēkin dō mat hōtī kyō̃ hai  ?

¹¹³But why are there the two dictates?What is the reason for there being dictates of two when you have been following the directions of the One?

¹²⁹Ēk mat sē dō mat mē̃ ānē kā kāraṇ kyā hai  ? ¹³⁰Dō bātē̃ chhōṛnī kyā haĩ aur ēk bāt dhāraṇ kyā karnī hai  ? ¹³¹Chhōṛnī hai ēk tō stuti aur dūsrī paristhiti .

¹¹⁴What twoaspects do you have to renounce and which one aspect do you have to imbibe? ¹¹⁵Firstly, you have to renounceacceptance of praise and secondly, the external situations.

¹³²Kyōṅki ēk tō kōī paristhiti K|kē kāraṇ ḍagmag hōtē haĩ aur dūsrē stuti mē̃ ānē sē sthiti nahī̃ bantī hai .

¹¹⁶Some of you fluctuate because of the external situationsand secondly, because of praise, you are not able to create that stage of yours.

¹³³Tō isliē sva-sthiti kō dhāraṇ karnā hai .

¹¹⁷Therefore, you have to imbibe thestage of the original self.

¹³⁴Aur stuti aur paristhiti-in dōnō̃ bātō̃ kō chhōṛnā hai .

¹¹⁸You have to renounce praise and the external situations.

¹³⁵Saṅkalp sē bhī chhōṛnā hai .

¹¹⁹You have to renounce them evenfrom your thoughts.

¹³⁶Paristhiti K|kē kāraṇ sva-sthiti nahī̃ hōtī hai aur stuti K|kē kāraṇ sthiti nahī̃ hōtī .

¹²⁰Because of the external situations, you are not able to create your own stage.

¹³⁷Tō isliyē stuti mē̃ kabhī nahī̃ ānā .

¹²¹Therefore, do notever expect praise.

¹³⁸Agar yahā̃ apnī stuti kā saṅkalp bhī rakhā tō ādhā kalp sē jō stuti hōnī hai usmē̃ sau gunā kaṭ hō jātā hai kyōṅki ab key|kī alp kāl key|kī stuti sadā kāl key|kī sthiti kō kaṭ kar dētī hai . ¹³⁹Isliē ab paristhiti śhabda bhī nahī̃ kahnā aur stuti kā saṅkalp bhī nahī̃ karnā .

¹²²If you think about having your own praise here, then the praise that you would receive for half akalpa would be reduced by 100%, because the temporary praise received now cuts out the permanent stage achieved.Therefore, you must now not use the words "external situations", nor must you have any thoughts of receiving praise.

¹⁴⁰Jitnā nirmān rahē̃gē , utnā nirmāṇ kā kārya saphal hōgā .

¹²³The more humble you remain, the more successfully you will be able to carry out the task of renewal.

¹⁴¹Agar nirmāntā nahī̃ tō nirmāṇ nahī̃ kar saktē .

¹²⁴If there isn'thumility, you would not be able to carry out the renewal.

¹⁴²Nirmāṇ karnē K|kē liyē pahlē nirmān bannā paṛēgā .

¹²⁵In order to carry out the renewal, you first need to behumble.

¹⁴³Isliyē ēk salōgan sadā yād rakhanā-kōī bhī kārya hō , kōī bhī sarakamasṭānsij sāmnē hō̃ lēkin sadaiv jaisē agyān kāl mē̃ kahāvat hai ki ‘ pahlē āp ’ arthāt ‘ dūsrō̃ kō āgē baṛhānā svayã kō āgē baṛhānā hai ’ .

¹²⁶Therefore, no matter what the task is or what the circumstances in front of you are, constantly remember oneslogan. ¹²⁷There is the saying on the path of ignorance, "you first", which means that to make others move forward firstis to make the self move forward.

¹⁴⁴Svayã kā jhuknā hī viśhva kō apnē āgē jhukānā hai . ¹⁴⁵Isliyē sadaiv ēk dō mē̃ yahī vr̥itti , dr̥iṣhṭi aur vāṇī rahē ki ‘ pahlē āp ’ . ¹⁴⁶Yah salōgan kab bhūlnā nahī̃ .

¹²⁸For the self to bow down and teach the self, to make the self bow down, is to makethe world bow down in front of oneself. ¹²⁹Therefore, let there always be this attitude, vision and words for one another:You first.

¹⁴⁷Jaisē bāpdādā nē kabhī bhī saṅkalp va bōl mē̃ va karma mē̃ yah nahī̃ dikhlāyā ki pahlē ‘ maĩ ’ .

¹³⁰Do not ever forget this slogan. ¹³¹Never through His thoughts, words or actions has BapDada ever taughtyou: "I first".

¹⁴⁸Sadaiv bachchō̃ kō pahlē lāyē-is dr̥iṣhṭi va vr̥itti kō āgē rakhā .

¹³²He always kept the children ahead. ¹³³He always placed this attitude and vision first.

¹⁴⁹Is prakār ‘ phôlō-phādar ’ karnē vālī her|har ātmā is bāt mē̃ ‘ follow father ’ karēgī tō saphaltā 100 % galē key|kī mālā banēgī .

¹³⁴If every soul who follows the father follows the father in this way, then they can become the rosary of 100% successaround the neck of the Father.

¹⁵⁰Agar pahlē āp key|kī bajāyē ‘ pahlē maĩ ’ yah saṅkalp bhī kiyā , agar ēk ātmā nē bhī yah saṅkalp kiyā va vāṇī aur karma mē̃ bhī lāyā tō mānō saphaltā key|kī mālā kā ēk maṇkā ṭūṭā .

¹³⁵If, instead of, "you first", you have the thought, "I first", even if one soul has thisthought or even speaks or acts that it should be "I first", then understand that one bead from the rosary of success isbroken.

¹⁵¹Mālā sē ēk maṇkā bhī yadi ṭūṭ jātā hai tō sārī mālā par prabhāv paṛtā hai .

¹³⁶Even if one bead of a rosary breaks, it affects the whole rosary.

¹⁵²Isliyē svayã kō tō is bāt mē̃ pakkā karnā hī hai lēkin svayã K|kē sāth-sāth saṅgaṭhan kō bhī is pāṭh mē̃ va is salōgan mē̃ sadā saphal banānē K|kē prayatna mē̃ rahnā hai . ¹⁵³Jissē vijay mālā kā ēk maṇkā bhī alag na hōnē pāyē .

¹³⁷Therefore, you have to make it firm foryourself in this aspect that together with the self, you also have to constantly try to make the gathering very successfulin this lesson, so that not even one bead from the rosary of victory can become separated.

¹⁵⁴Jab aisā purūṣhārth karē̃gē va yah kārya karē̃gē tab vijay kā jhaṇḍā apnī rājdhānī kē ūpar khaṛā kar sakē̃gē .

¹³⁸When you make such effortand carry out this task, then you will be able to hoist the flag of victory over your kingdom.

¹⁵⁵Part bajānē K|kē pahlē – rehearsal , samjhā  ?

¹³⁹Before a part is played it is always first rehearsed.

¹⁵⁶Dress aur mēk-ap ādi kiyā jātā hai tab hī part successful hōtā hai . ¹⁵⁷Tō yah dhāraṇ karnā hai .

¹⁴⁰Then they put on their costume and make­up etc., for only then istheir part successful.

¹⁵⁸Aisē sajē sajāyē ever ready ban jab stage par āyēṅgē tō sabkē mukh sē ‘ hear-hear ’ kā āvāz , vansa mōr key|kī āvāz nikalēgī . ¹⁵⁹Kyā taiyārī K|kē sāth-sāth yah bhī taiyārī kar rahē hō .

¹⁴¹So, when you come onto the stage ever­ready and decorated with all your make­up, then therewill be the sound of applause, and "once more" will emerge from everyone's lips.

¹⁶⁰Sirph sthūl taiyāriyā̃ karnē mē̃ tō busy nahī̃ hō gayē hō  ?

¹⁴²You have not made yourself busyjust in making the physical preparations, have you?

¹⁶¹Pahlē apnī dress taiyār karō aur phir mēk-ap kā sāmān taiyār karō .

¹⁴³First of all, prepare your dress and then prepare the materials forthe make­up.

¹⁶²Mēk-ap karnā arthāt sthiti mē̃ sthit hōnā , kyā yah bhī taiyārī kar rahē hō  ?

¹⁴⁴To put on your make­up means to stabilise yourself in a particular stage.

¹⁶³Kyā inkī bhī meeting kartē hō  ?

¹⁴⁵Are you also preparing this?Do you have a meeting for this?

¹⁶⁴Jyādā meeting mē̃ yah pôiṇṭa bhūl na jānā .

¹⁴⁶Whilst having many meetings do not forget this point.

¹⁶⁵Stall kō sajātē-sajātē samay hō jāyē aur svayã aisē hī khaṛē hō jāō-aisē hōtā hai nā  ?

¹⁴⁷Whilst you are decorating thestage, time is up and then you are just left standing there. ¹⁴⁸It doesn't happen like this, does it?

¹⁶⁶Kaī centres par function key|kī taiyārī kartē-kartē svayã aisē hī khaṛē rah jātē haĩ , svayã taiyār nahī̃ hōtē tō yahā̃ ab aisē nahī̃ karnā .

¹⁴⁹At many centres, theymake all the preparations for the function and then they are left standing there. ¹⁵⁰They themselves are not ready. ¹⁵¹So,do not do the same here.

¹⁶⁷Dān lēnē vālē ā jāvē̃ aur āp us samay sōchō ki kyā lē āvē̃ jō bā̃ṭē , isliyē stock pahlē sē hī ikaṭhṭhā kiyā jātā hai .

¹⁵²When someone comes to take a donation, you start to think what to distribute. ¹⁵³This is why the stock is accumulatedin advance.

¹⁶⁸Us samay ikaṭhṭhā karnē va kōśhiśh karē̃gē tō kaī vañchit rah jāyēṅgē .

¹⁵⁴If you began to accumulate stock at that time, many would be deprived.

¹⁶⁹Jaisē aur chījō̃ kā stock ikaṭhṭhā kartē hō , vaisē hī yah stock pahlē ikaṭhṭhā karnā hai .

¹⁵⁵Just as you accumulate a stockof other things, in the same way, you must also accumulate this stock in advance.

¹⁷⁰Jiskō jō chāhiē , sukh-śhānti chāhiē yā sirph prajā pad chāhiē yā kōī kō sāhūkār pad chāhiē aur kōī sirph salām bharnā chāhē̃ . ¹⁷¹Viśhva-mahārājan kō kaī aisē bhī chāhtē haĩ ki jō sadaiv charaṇō̃ K|kē dās rahē̃ .

¹⁵⁶You have to supply whatever eachone wants, whether they want happiness and peace or the status of a subject or of a wealthy person, or whethersomeone just wants to salute you; there are also some people who simply want to serve at the feet of the worldemperors.

¹⁷²Tō aisē bhakta jō naman karnā chāhtē hō̃ aisō̃ kā bhī stock bhar dō .

¹⁵⁷Therefore, you should also fill the stock of such bhagats who simply wish to bow down to you.

¹⁷³Jiskō jō chīz chāhiē aur jis chīj key|kī ichchhā hō , uskī ichchhā avināśhī pūrī kar sakō . ¹⁷⁴Is miṭṭī key|kī duniyā key|kī nahī̃ , sōnē key|kī duniyā key|kī .

¹⁵⁸Whatevereach one wants and whatever they desire, you should be able to fulfil their imperishable desires; not of this world ofdust, but of the golden world.

¹⁷⁵Aisā stock jab ikaṭhṭhā hōgā tab jaldī apnē stock sē un ātmāō̃ kō dē sakōgī .

¹⁵⁹When such a stock is accumulated, you will quickly be able to give to those souls fromyour stock.

¹⁷⁶Kyā yah bhī taiyārī kī hai  ?

¹⁶⁰Have you made these preparations?

¹⁷⁷Yah pōtāmēl nikālā hai yā sirph yahī nikālā hai ki har ēk zone kitnā tan-dhan dēgē , kitnē bainarsa , aur cādarē̃ ādi dēgē kyā yah nikāl rahē hō  ?

¹⁶¹Have you made this account, or do you simply see how many bodiesand wealth each zone gives, or how many banners and sheets each zone gives.

¹⁷⁸Lēkin apnē mastak par bhī bainarsa lagānā paṛēgā .

¹⁶²However, you also have to put upbanners on your forehead.

¹⁷⁹Pahlē tō apnī mūrtta key|kī chaitanya pradarśhanī lagānī paṛēgī . ¹⁸⁰Jismē̃ nain kamalasam dikhāī dē̃ , hōṭhō̃ par rūhānī muskarāhaṭ dikhāī dē aur mastak sē ātmā key|kī sūrat dikhāī dē .

¹⁶³First of all, you have to set up a living exhibition of your own image, in which your eyes appear like lotus flowers anda spiritual smile is visible on your face, and the image of the soul is visible through the forehead.

¹⁸¹Tō kyā aisī apnī mūrtta kō sajāyā hai  ?

¹⁶⁴So, have youdecorated your form in this way?

¹⁸²Yah pradarśhanī bhī taiyār kar rahē hō yā sirph stall key|kī pradarśhanī taiyār kar rahē hō  ?

¹⁶⁵Are you preparing this exhibition also, or are you simply preparing the exhibitionof the stall?

¹⁸³Iskā inām bhī milēgā nā  ?

¹⁶⁶You will receive a prize for this also, will you not?

¹⁸⁴Āp āpas mē̃ ēk-dō kō sṭôl key|kī sajāvaṭ kā inām dēgē aur bāpdādā inām dēgē chaitanya pradarśhanī key|kī sajāvaṭ kā , isliyē ab double inām milēgā .

¹⁶⁷You will give one another a prize for the decorationof the stall and BapDada will give you a prize for the decoration of the living exhibition. ¹⁶⁸Therefore, you will receivea double prize.

¹⁸⁵Kis-kis nē apnī chaitanya pradarśhanī va apnē mastak K|kē banner dvārā service key|kī uskā inām dēgē .

¹⁶⁹Whoever does service through their living exhibition or the banner on their forehead will receive aprize.

¹⁸⁶Ab result dēṅkhēṅgē .

¹⁷⁰Now, we shall see the result.

¹⁸⁷Result tō ānī hai nā  ?

¹⁷¹The result has to be announced.

¹⁸⁸Tīn numbers kō inām milēgā-pharsṭa , second aur third .

¹⁷²There will be three prizes: first, second andthird.

¹⁸⁹Bāpdādā bhī tīn inām dēgē .

¹⁷³BapDada will also give three prizes.

¹⁹⁰Har ēk abhī sē sōch rahē haĩ ham first inām lē̃gē aur first mē̃ bhī ā jāyēṅgē .

¹⁷⁴Each one of you is thinking that you will claim the first prize and that youwill come in the plus.

¹⁹¹Agar sab first mē̃ ā jāvē̃ tō bhī saugāt dēgē . ¹⁹²Ismē̃ kyā baṛī bāt hai  ? ¹⁹³Jab itnē vijayī banē̃gē tō vijayī ratnō̃ kē āgē inām key|kī kyā baṛī bāt hai  ?

¹⁷⁵If all of you come in the first number, then also, you can receive a prize; this is not a big thing.When so many become the victorious jewels, what is the big deal in giving a prize to the victorious jewels?

¹⁹⁴Sab first number banō tō inām bhī sabkō milēgā , sthūl mē̃ milēgā .

¹⁷⁶All ofyou should become the first number and all of you will receive a prize.

¹⁹⁵Sūkṣhma kahē̃gē tō baṛī bāt nahī̃ hōgī . ¹⁹⁶Sākār sr̥iṣhṭi nivāsī hōnē K|kē kāraṇ sākār mē̃ bhī dēgē .

¹⁷⁷You will receive a prize in the physical form.If you are given a prize in the subtle form, that is not a big thing.

¹⁹⁷Kyā dēgē vah abhī nahī̃ batāvēṅgē . ¹⁹⁸Vah us samay prasiddh hōgā .

¹⁷⁸Because of being the residents of the corporeal world, you will also be given this in the physical form.

¹⁹⁹Jaisī yōgyatā hōgī , us yōgyatā K|kē anusār inām hōgā .

¹⁷⁹You are not going to be told now what you are going to receive. ¹⁸⁰That will be revealed at that time.

²⁰⁰Gold bhī kyā baṛī bāt hai  ?

¹⁸¹You will receive the prize according to your speciality.

²⁰¹Thōṛē samay kē bād yah sārā hī sōnā āpkē charaṇō̃ mē̃ ānā hai .

¹⁸²Gold is not a big thing either. ¹⁸³After a little time, all this gold will come at your feet.

²⁰²Viśhva kā mālik bannē vālō̃ K|kē liyē yah sab kyā baṛī bāt hai  ?

¹⁸⁴Allthese gifts from BapDada are not a big thing for those who are going to become the masters of the world.

²⁰³Jō bāpdādā key|kī saugātē haĩ nā . ²⁰⁴Jitnā number utnī saugāt .

¹⁸⁵There willbe as many gifts as there are the number of you.

²⁰⁵Jitnā baṛhiyā service key|kī saphaltā dikhāyēṅgē unkō aisī baṛhiyā saugāt milēgī .

¹⁸⁶The greater the success of the great service you do, the greater theprize you will receive.

²⁰⁶Bākī sṭôl key|kī sajāvaṭ kā inām yah ( dīdī-dādī ) dē̃gī aur vah bāpdādā dēgē .

¹⁸⁷But these people (Didi and Dadi) will give you a prize for the decoration of the stall andBapDada will give the other gifts.

²⁰⁷Achchhā , dilāsā nahī̃ hai . ²⁰⁸Practical mē̃ dēgē .

¹⁸⁸This is not just temptation, but you will be given it practically.

²⁰⁹Achchhā  !

¹⁸⁹Achcha.

²¹⁰Aisē sadā vijayī , sadā saphalatā-mūrtta , sadā sva-sthiti sē , sadā her|har paristhiti kā sāmnā karnē vālē , sadā nirmān ban viśhva nav-nirmāṇ karnē vālē aur kadam-kadam par ēk bāp kī yād mē̃ ēk-mat hō , ēk kā nām bālā karnē vālē śhrēṣhṭh ātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

¹⁹⁰To such constantly victorious jewels who are constantly the image of success; to those who face every externalsituation with their original stage; to those who constantly remain humble and bring about the renewal of the world; tothose who follow the directions of the one Father at every step and who glorify the name of the one Father; to suchelevated souls, love, remembrances and namaste from BapDada.

²¹¹Ōmśhānti .

¹⁹¹* * * O M S H A N T I * * *