गुरुवार 23 मई 1974 की अव्यक्त मुरली

⁰> ¹23-05-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 03/04/95 Om Shanti Avyakt BapDada Madhuban Revised 23/5/74

²Had K|kē ākarṣhaṇō̃ yā vibhūtiyō̃ sē parē rahnē vālā hī sachchā vaiṣhṇav

¹Only those who remain beyond limited attractions and personalities are true Vaishnavs ²(followers of Vishnu).

³Pañch vikārō̃ K|kē sāth-sāth pañch tatvō̃ K|kē ākarṣhaṇ sē parē lē jānē vālē , sachchā vaiṣhṇav banānē vālē , vāṇī sē parē lē jākar vānaprasth sthiti mē̃ sthit karnē vālē aur girtī kalā sē chaṛhtī kalā kī ōr lē jānē vālē sat śhiv bābā rūhānī bachchō̃ sē bōlē  : ⁴Kyā apnē kō ēk second mē̃ vāṇī sē parē vānaprasth avasthā mē̃ sthit kar saktē hō  ?

³Are you able to stabilise yourself in the stage of retirement and go beyond sound in one second? ⁴In the same way asyou easily come into sound, are you able to go beyond sound just as easily? ⁵No matter what the situations are, whatthe circumstances are, or what the storms of the elements are like, whilst all these are taking place, whilst seeingthem, hearing about them and experiencing them, are you able to remain unshakeable, constant and peacefulinternally to the same extent as the external storms?

⁵Jaisē vāṇī mē̃ sahaj hī ā jātē hō , kyā vaisē hī vāṇī sē parē , itnā hī sahaj hō saktē hō  ? ⁶Kaisī bhī paristhiti hō , vātāvaraṇ hō , vāyumaṇḍal hō yā prakr̥iti kā tūphān hō lēkin in sabkē hōtē huē , dēkhtē huē , suntē huē , mahsūs kartē huē , jitnā hī bāhar kā tūphān hō , utnā svayã achal , aṭal , śhānt sthiti mē̃ sthit hō saktē hō  ?

⁶It is not a big thing to remain peaceful in a peaceful atmosphere,but to remain peaceful in an atmosphere of peacelessness is known as being an embodiment of knowledge, anembodiment of peace, an embodiment of remembrance and an embodiment of all virtues. ⁷Even though there may bevarious reasons, you should be an embodiment of solutions. ⁸This is called the visible, practical form of effort.

⁷Śhānti mē̃ śhānt rahnā baṛī bāt nahī̃ hai , lēkin aśhānti K|kē vātāvaraṇ mē̃ bhī śhānt rahnā iskō hī jñānasvarūp , śhaktisvarūp , yādasvarūp , aur sarvaguṇ-svarūp kahā jātā hai .

⁹Haveyou become such mahavirs or have you just become virs (warriors)? ¹⁰What stage have you reached? ¹¹Can you see thestage of a maharathi in front of you or close to you or can you see yourself as being equal to the Father?

⁸Bhinn-bhinn prakār K|kē kāraṇ hōtē huē svayã nivāraṇ-rūp banē , iskō kahā jātā hai purūṣhārth kā pratyakṣha pramāṇ-rūp .

¹²In being equal to the Father, there are three stages numberwise. ¹³One is to be equal, next is to be close and the thirdstage is to be in front of. ¹⁴Where have you reached?

⁹Aisē mahāvīr banē hō yā ab tak vīr banē hō  ? ¹⁰Kis stage tak pahuñchē hō  ?

¹⁵The sign of those who are equal is that, in one second, they areable to do whatever they want and how they want and are doing this.

¹¹Mahāvīr key|kī stage sāmnē dikhāī dētī hai yā samīp dikhāī dētī hai athavā bāp-samān svayã kō dikhāī dētē hō  ?

¹⁶The second stage is of being able to setthemselves in a few seconds, rather than just one second. ¹⁷The third stage is of being able to set themselves in a fewhours or a few days.

¹²Bāp samān tīn stage number-vār haĩ .

¹⁸Those who are equal to the Father, who are constantly equal to the Father, know and accept theimportance of the self, the importance of all the powers of the self, the numberwise stage of all the effort­makers andthe importance of the donation of virtues, the donation of the wealth of knowledge and of one's own time. ¹⁹They areembodiments of knowledge who know their own actions, their sanskars and their nature. ²⁰Have you become suchembodiments of knowledge? ²¹The extent to which you have the desire and keenness to listen to and relate knowledge and also create chances; doyou have an equal desire and do you create as many chances of stabilising yourself beyond sound to the same extent?Does this desire emerge within you automatically or does it emerge according to the time, according to the problemsor according to the programmes which are made?

¹³Ēk hai samān , dūsrī sē samīp tīsrī hai sāmnē .

²²What would be the first sign of those who have reached the firststage?

¹⁴Tō kahā̃ tak pahũchē haĩ  ? ¹⁵Samān vālē key|kī niśānī-ēk second mē̃ jahā̃ aur jaisē chāhē̃ , jō chāhē̃ vah kar saktē haĩ va kartē haĩ .

²³Because of being absorbed in the experience of this stage, even the thoughts of such souls will not be touchedby any personality or by the attraction of limited attainments.

¹⁶Second sṭēj-ēk second K|kē bajāy kuchh ghaṛiyō̃ mē̃ , svayã kō saiṭ kar saktē haĩ .

²⁴If the attraction of any limited attainment tries to havecourage to touch even the thoughts, what would you call this?

¹⁷Tīsrī sṭēj-kuch ghaṇṭō̃ va dinō̃ tak svayã kō saiṭ kar saktē haĩ .

²⁵Would such a soul be called a Vaishnav? ²⁶Those whotoday are Vaishnavs by name observe many precautions.

¹⁸Samān vālē , sadā bāp samān , svayã K|kē mahatva kō , svayã key|kī sarvśhaktiyō̃ K|kē mahatva kō aur her|har puruṣhārthī key|kī number-vār stage kō , guṇdān , jñānadhan dān aur svayã K|kē samay kā dān , in sabkē mahatva kō jānnē vālē aur chalnē vālē hōtē haĩ .

²⁷They do not allow themselves even to be touched by certaintypes of people or things. ²⁸If, due to some reason, they are touched by these things, they consider it a sin. ²⁹You are thetrue Vaishnavs whose activity is according to your name and those who become the embodiment of whateverthoughts you have. ³⁰Can anyone have the courage to even touch such Vaishnavs?

¹⁹Vē|way karmō̃ kō , saṅskār aur svabhāv kō jānnē vālē gyān svarūp hōtē haĩ .

³¹If you are touched by this, thensmall sins are committed. ³²Such subtle sins become instrumental in preventing the soul from reaching its elevatedstage.

²⁰Kyā aisē gyān-svarūp banē hō  ? ²¹Jitnī vāṇī sunnē aur sunānē key|kī jigyāsā rahtī hai , taṛap rahtī hai , cônsa banātē bhī hō kyā aisē hī phir vāṇī sē parē sthiti mē̃ sthit hōnē kā cônsa banānē aur lēnē K|kē jigyāsu hō  ?

³³Because sin means a burden, it does not allow you to become an angel; it does not allow you to stabilise in theseed stage or in the stage beyond sound. ³⁴Nowadays, the majority who call themselves maharathis put forward thiscomplaint or ask the question in their heart­to­heart conversation at amrit vela: Why am I not able to experience thepowerful stage that I should? ³⁵Why does this stage only remain for a short time?

²²Yah lagan svataḥ svayã mē̃ utpanna hōtī hai yā samay pramāṇ , samasyā pramāṇ va programme pramāṇ yah jigyāsā utpanna hōtī hai  ?

³⁶The reason for this matter, whichdoes not allow you to become equal to the Father, is subtle sin. ³⁷Actions performed under the influence of the five vices are said to be sinful actions or sin.

²³First stage tak pahũchī huī ātmāō̃ key|kī pahlī niśhānī , yah hōgī . ²⁴Aisī ātmā kō , is anubhūti key|kī sthiti mē̃ magna rahnē K|kē kāraṇ , kōī bhī vibhūti va kōī bhī had key|kī prāpti kā ākarṣhaṇ unhē̃ unkē saṅkalp tak bhī chhū nahī̃ saktā .

³⁸They are a gross form ofsin. ³⁹In the same way, the five elements also attract the deep and subtle effort­makers, the maharathis, towardsthemselves and become instrumental in making them commit sin. ⁴⁰It is easy to understand and conquer the five vices,but to remain beyond the attraction of the five elements takes special effort for the maharathis.

²⁵Agar kōī bhī had key|kī prāpti key|kī ākarṣhaṇ , saṅkalp mē̃ bhī chhūnē key|kī himmat rakhtī hai , tō iskō kyā kahē̃gē  ?

⁴¹Only when you knowthese ten things and attain victory over them will you be able to celebrate the true Dashera (burning of ten­headedRavan).

²⁶Kyā aisē kō vaiṣhṇav kahē̃gē  ?

⁴²The tenth day of victory (Vijayadashmi) is a memorial of this stage.

²⁷Jaisē ājkal K|kē nāmdhārī vaiṣhṇav , anēk prakār key|kī parhēz kartē haĩ-kaī vyaktiyō̃ aur kaī prakār key|kī vastuō̃ sē , apnē kō chhūnē nahī̃ dētē haĩ .

⁴³The maharathis should be checking in asubtle way. ⁴⁴The eight jewels will also be revealed as such victorious jewels. ⁴⁵Little mistakes are visible practically.What is visible in those who are deep and subtle effort­makers?

²⁸Agar akāraṇē̃ kōī chhū lētē haĩ , tō vah pāp samajhtē haĩ .

⁴⁶Nowadays, what is the royal slogan of the royaleffort­makers? ⁴⁷Who would be called a royal effort­maker?

²⁹Āp , jaisā nām vaisā kām karnē vālē , jaisā saṅkalp vaisā svarūp bannē vālē sachchē vaiṣhṇav hō , aisē sachchē vaiṣṇavō̃ kō kyā kōī chhū saknē kā sāhas kar saktā hai  ?

⁴⁸The word "royal" is used for someone who wants royaltyor every facility easily. ⁴⁹Those who make effort on the basis of the facilities provided or on the basis of attainment arecalled royal effort­makers. ⁵⁰Royalty also has another meaning.

³⁰Agar chhū lētē haĩ , tō chōṭēmōṭē pāp bantē jātē haĩ .

⁵¹Those who are royal effort­makers at present willhave to pay royalty even in the land of Dharamraj.

³¹Aisē sūkṣhma pāp , ātmā kō ū̃ch stage par jānē sē rōknē kē nimitt ban jātē haĩ .

⁵²What is the sign of a royal effort­ maker through which you cantell whether you are a royal effort­maker or not?

³²Kyōṅki pāp arthāt bōjhā  ; vah phariśhtā bannē nahī̃ dētē  ; bīj rūp sthiti va vānaprasth sthiti mē̃ sthit nahī̃ hōnē dētē .

⁵³Others do not have to know this; you yourself have to know this.Just as those with physical royalty adopt many forms, in the same way, royal effort­makers adopt many forms and arevery clever.

³³Ājkal majority mahārathī kahlānē vālē bhī , amr̥itvēlē key|kī rūh-rihān mē̃ , vah complaint kartē va praśhna pūchhtē haĩ ki powerful stage jō hōnī chāhiyē , vah kyō̃ nahī̃ hōtī  ?

⁵⁴They will adopt a form according to the time. ⁵⁵However, in their royalty, there will not be any reality;there will be a mixture. ⁵⁶They will not be able to stabilise themselves in a constant stage.

³⁴Thōṛā samay vah stage kyō̃ rahtī hai  ?

⁵⁷What games do such royaleffort­makers play? ⁵⁸They go up and down a lot.

³⁵Iskā kāraṇ yah sūkṣhma pāp haĩ , jō bāp-samān bannē nahī̃ dētē haĩ .

⁵⁹One minute their stage will be very elevated and the next minutetheir stage will be the lowest.

³⁶Jaisē pañch vikārō̃ K|kē vaśh kiyē huē karma , vikarma yā pāp kahē jātē haĩ-yah haĩ pāpō̃ kā mōṭā rūp .

⁶⁰In the stage of ascent, they will have the part of a hero and in the stage of descent, theywill also be a hero in becoming zero. ⁶¹What is the activity of such effort­makers?

³⁷Aisē hī mahīn purūṣhārth arthāt mahārathī K|kē sāmnē , pañch tatva apnī taraph , bhinn-bhinn rūp sē ākarṣhit kar , mahīn pāp banānē kē nimitt bantē haĩ .

⁶²They themselves remain under theinfluence of the elements and the vices, they become a fearless form of Maya for a temporary period and speak offearful things to others. ⁶³What is their slogan? ⁶⁴"I will do this, I will do this".

³⁸Pā̃c vikārō̃ kō samajhnā , aur unhō̃ kō jītnā , sahaj hai , lēkin pañch tatvō̃ K|kē ākarṣhaṇ sē parē rahnā , yah mahārathiyō̃ kē liē viśhēṣh purūṣhārth hai . ³⁹Jab in das kō jānkar inhō̃ par vijay prāpt karē̃gē , tab hī sachchā daśhaharā hōgā .

⁶⁵They say this in a threatening way.They consider it their duty to have activity and words which instill fear. ⁶⁶Never become such royal effort­makers.Never go into the company of such royal effort­makers, because souls who are influenced by Maya attain from Mayathe blessing of the speciality of bringing effort­ making souls into their company and influencing them.

⁴⁰Vijayadaśamī is sthiti kā hī yādgār hai . ⁴¹Mahārathiyō̃ key|kī caikiṅg , mahīn hōnī chāhiyē .

⁶⁷Consider suchcompany to be the worst bog which, externally, is very beautiful, but which, internally, destroys everything.

⁴²Aṣhṭ ratna , aisē vijayī hī prasiddh hōṅgē .

⁶⁸This iswhy at the present time, BapDada is warning you children of the royal form of Maya in advance.

⁴³Pratyakṣha rūp mē̃ dikhāī dēnē vālī , chhōṭī-chhōṭī galatiyā̃ aisē mahīn puruṣhārthī K|kē samakṣa kyā dikhāī dētī haĩ  ?

⁶⁹Constantly remaincautious of such company and be clever in front of it. ⁷⁰Maya is also, at the present time, engaged in creating a rosaryof such royal effort­makers.

⁴⁴Ājkal royal puruṣhārthī kā , royal salōgan kaun-sā hai  ?

⁷¹She is looking for her beads very carefully and with fast speed.

⁴⁵Royal puruṣhārthī , kiskō kahā jātā hai  ?

⁷²Therefore, do notbecome a bead of Maya's rosary.

⁴⁶Royal śhabda uskō thamānē K|kē liyē kahā jātā hai ki jiskō her|har bāt mē̃ royalty va sahaj sādhan chāhiē .

⁷³If you come under the influence of any such bead of Maya, you will be left asidefrom becoming a bead of the rosary of victory.

⁴⁷Sādhanō̃ K|kē ādhār sē aur prāpti K|kē ādhār sē purūṣhārth karnē vālā royal puruṣhārthī kahā jātā hai .

⁷⁴Now, the selection of both the rosaries is being carried out with greatspeed. ⁷⁵One is of Maya and the other is the rosary of victory of the Father.

⁴⁸Royalty kā dūsrā arth|earth bhī hōtā hai .

⁷⁶At such a time, you need to pay attentionall round at every second. ⁷⁷Do you understand?

⁴⁹Jō ab royal puruṣhārthī haĩ , unkō dharmarājpurī mē̃ royalty bhī dēnī paṛtī hai .

⁷⁸To such constant and true effort­makers; to those who remain honest with the true Father; to those who constantlyremain distant from the attraction of the five vices and the five elements; to those who easily stabilise themselves inthe stage beyond sound; to the victorious beads of the rosary of victory; to those who constantly remain in thecompany of the Father; to those who remain in the company of the Truth and who remain detached from wastefulcompany; to the lovely children of such a Father, BapDada's love, remembrances, good morning and namaste. ⁷⁹Blessing: May you be an embodiment of solutions and destroyer of obstacles through the stage of being a bestowerand having the power to accommodate.The blessing of being a destroyer of obstacles and an embodiment of solutions is received on the basis of two things: ⁸⁰1. Let there constantly be the awareness that you are a child ofthe Bestower and that you therefore constantly have to give toothers. ⁸¹Not that you will be loving only when you receive regardand love from others.

⁵⁰Royal puruṣhārthī key|kī niśhānī kyā hōtī hai , ki jissē jān sakō ki maĩ royal puruṣhārthī tō nahī̃ hū̃  ?

⁸²You have to give. ⁸³2. In relation to theself and when coming into contact and relationship with others,you have to become an ocean which is the embodiment of the powerto accommodate.

⁵¹Dūsrē kō nahī̃ jānnā hai , lēkin apnē kō jānnā hai .

⁸⁴On the basis of these two specialities, and withgood wishes and pure feelings, you will become an embodiment ofall solutions.

⁵²Jaisē sthūl royalty vālē , apnē anēk rūp banātē haĩ , vaisē royal puruṣhārthī bahurūpī aur chatur hōtē haĩ , vē|way jaisā samay vaisā rūp dhāraṇ karē̃gē .

⁸⁵Slogan: Make truth your companion and your boat will never sink. ⁸⁶Questions and answers from revised course avyakt murlis. ⁸⁷Question: What two powers enable you to attain success easily?

⁵³Lēkin royalty mē̃ reality nahī̃ hōtī , mix hōgā , lēkin ēk-ras sthiti mē̃ apnē kō fix nahī̃ kar sakē̃gē .

⁸⁸Answer: The power of truth and the power of coolness. ⁸⁹These two are the basis of easy success. ⁹⁰On the one hand, have the elevated intoxication of the power of truth.

⁵⁴Aisē royal puruṣhārthī , khēl kaun-sā kartē haĩ-ap and down abhī-abhī bahut ūñchī stage , abhī-abhī sabsē nīchī stage .

⁹¹Then, on the other hand, to the extent that you haveintoxication, on the basis of your coolness, cool down souls who have the wrong intoxication or anger.

⁵⁵Chaṛhtī kalā mē̃ bhī hero part-dhārī aur girtī kalā mē̃ zero mē̃ hero .

⁹²Nomatter how much they say, "I, I", due to the intoxication of arrogance, instead of saying "I", they will beginto say, "Baba, Baba".

⁵⁶Aisē puruṣhārthī kā karttavya kyā hōtā hai  ?

⁹³Question: What is the result when you try to prove something without coolness?

⁵⁷Svayã prakr̥iti K|kē va vikārō̃ K|kē vaśh , alpkāl K|kē māyāvī nirbhay rūp mē̃ rahnā aur apnē dvārā dūsrō̃ kō bhaybhīt karnē key|kī bātē̃ karnā .

⁹⁴Answer: When you try to prove something right without having coolness, then other souls consider this to bestubbornness, because today, every human being in the world is burning in one or another fire.

⁵⁸Unhō̃ kā slōgan kyā hai - ’ yah kar lū̃gā yā vah kar lū̃gī ’ - āpghāt mahāpāp key|kī bhaybhīt chalan va vaisā bōl un lōgō̃ kā karttavya hai .

⁹⁵First of all,cool down souls who are burning in such a fire. ⁹⁶Only then, on the basis of coolness, will they be able toknow the truth. ⁹⁷Question: What are the signs of the power of coolness?

⁵⁹Aisē royal puruṣhārthī kabhī nahī̃ bannā .

⁹⁸Answer: The power of coolness means the power of spiritual love.

⁶⁰Kabhī bhī aisē royal puruṣhārthī K|kē saṅg mē̃ nahī̃ ānā .

⁹⁹With the coolness of love, a mother reforms herchildren no matter what they are like.

⁶¹Kyōṅki māyā K|kē vaśh hōnē vālī ātmāō̃ kō aur puruṣhārthī bannē vālī ātmāō̃ kō svayã K|kē saṅg mē̃ lākar prabhāvit karnē key|kī viśhēṣhtā māyā dvārā vardān mē̃ prāpt hōtī hai .

¹⁰⁰The power of coolness cools souls who have been burning in anytype of fire and makes them worthy to adopt the truth. ¹⁰¹Those who are the embodiments of the power ofcoolness protect themselves from any wastage or accident.

⁶²Aisē saṅg kō baṛī-tē - baṛī daldal samajhnā . ⁶³Jō ki bāhar sē tō bahut sundar lēkin andar nāśh karnē vālī hōtī hai .

¹⁰²Those who have the power of coolness, withthe shade of their coolness, constantly give others rest through co­operation. ¹⁰³Question: Which fire is becoming intense?

⁶⁴Isliē bāpdādā sabhī bachchō̃ kō vartamān samay key|kī , māyā K|kē royal svarūp key|kī sāvadhānī , pahlē sē hī dē rahē haĩ .

¹⁰⁴What are the four types of fire that will be ignited in all four directions? ¹⁰⁵Answer: The fire of vices is becoming intense. ¹⁰⁶On one side, there will be the fire of destruction.

⁶⁵Aisē saṅg sē , sadā sāvdhān rahnā aur hōśhiyār rahnā .

¹⁰⁷On the second side,there will be the fire of the vices.

⁶⁶Māyā bhī vartamān samay aisē royal purūṣhārthiyō̃ key|kī mālā banānē mē̃ lagī huī hai .

¹⁰⁸On the third side, there will be the fire of attachment to the body, bodilyrelations and material comforts.

⁶⁷Apnē maṇakē bahut achchhī tarah sē aur tīvr purūṣhārth sē ḍhūṇḍh rahī hai .

¹⁰⁹And on the fourth side, the fire of repentence. ¹¹⁰All around, you will onlysee these four types of fire.

⁶⁸Isliyē māyā K|kē maṇakē key|kī mālā nahī̃ bannā . ⁶⁹Agar aisē māyā K|kē maṇakē K|kē prabhāv mē̃ ā gayē , tō vijaymālā K|kē maṇakō̃ sē kinārē hō jāyēṅgē .

¹¹¹At such a time, everyone will come running to you, the goddesses of coolness,who have the power of coolness. ¹¹²So, become the goddesses of coolness who finish the fire all around;become those who give the blessing of coolness.

⁷⁰Kyōṅki ājkal dōnō̃ hī mālāē̃-ēk māyā key|kī aur dūsrī vijaymālā bāp key|kī , in dōnō̃ key|kī silēkśan bahut tēzī sē hō rahī hai . ⁷¹Aisē samay mē̃ her|har second , chārō̃ ōr attention chāhiyē . ⁷²Samjhā  ?

¹¹³Question: What is the method to save yourself from all these four types of fire? ¹¹⁴Answer: 1. The method to save yourself from the flames of destruction is the power of fearlessness.Fearlessness will prevent you from fluctuating under the influence of the flames of destruction.

⁷³Aisē sadā sachchē puruṣhārthī , sachchē bāp kē sāth sadā sachchē rahnē vālē , pañch vikārō̃ aur pañch tatvō̃ key|kī ākarṣhaṇ sē sadā dūr rahnē vālē , sahaj vānaprasth sthiti mē̃ sthit hōnē vālē , vijaymālā K|kē vijayī maṇakō̃ kō , bāp-dādā K|kē sadā-sāth rahnē vālē , sadā satya K|kē saṅg mē̃ rahnē vālē aur vyarth K|kē saṅg sē nyārē rahnē vālē , aisē pyārē bāp K|kē bachchō̃ kō bāp-dādā kā yādpyār , good morning aur namastē .

¹¹⁵On the basis offearlessness, you will be able to give the power of coolness to souls who are afraid of the flames of destruction. ¹¹⁶Thesouls will be saved from the fire of fear and will dance in happiness because of the power of coolness.Even whilst seeing destruction, they will see the scenes of establishment. ¹¹⁷ 1. The method to save yourself from the fire of the vices is to remember your original and eternalclan. ¹¹⁸I am a completely pure, satopradhan soul who belongs to the clan of the eternal Father, and a deitysoul of the original clan.

⁷⁴Murlī kā sār

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⁷⁵1 . śhānti mē̃ śhānt rahnā baṛī bāt nahī̃ , lēkin aśhānti K|kē vātāvaraṇ mē̃ śhānt rahnē vālā hī mahān kahlātā hai .

¹²³ 2. The method to save yourself from the fire of attachment to the body, bodily relations and materialcomforts is to make Baba your world. ¹²⁴When Baba alone is your world, everything else becomes withoutessence. ¹²⁵

⁷⁶2 . bāp-samān stage tak pahuñchī huī ātmāō̃ kō , jinhē̃ kōī bhī vibhūti yā had kā ākarṣhaṇ chhū nahī̃ saktā , vē|way hī sachchē vaiṣhṇav kahlātē haĩ .

^{126 127 128 129} 3. The method to save yourself from the fire of repentance is to become an embodiment of allattainments.

⁷⁷3 . pañch tatvō̃ K|kē ākarṣhaṇ sē parē rahnā , mahārathiyō̃ kē liē mahīn purūṣhārth hai .

¹³⁰Lack of attainment makes you repent. ¹³¹When lack of attainment finishes, repentence alsofinishes.

⁷⁸4 . sūkṣm-pāp ātmā kō , ūñch stage par jānē sē rōknē kē nimitt ban jātē haĩ .

¹³²So check yourself in all these four aspects, for only then will you become the cool yogis, thegoddesses of coolness, the embodiment of coolness who finish the burning of others. ^{133 134 135}* * * O M S H A N T I * * *