मंगलवार 18 जून 1974 की अव्यक्त मुरली

⁰> ¹18-06-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 24/04/95 Om Shanti Avyakt BapDada Madhuban 18/06/74

²Light house aur might house ban , naī duniyā K|kē maker banō  !

¹Become a lighthouse and a might­house and a maker of the new world.

³Sarv-ātmāō̃ kō sarv-śaktiyō̃ sē santuṣhṭ karnē vālē , naī duniyā K|kē maker va viśv-kalyāṇī pitā śhiv bōlē  : ⁴Apnē kō kyā light house aur might house samajh kar chaltē hō  ? ⁵Sirph light aur might samajh kar nahī̃ lēkin light house aur might house .

²Do you move along whilst considering yourselves to be lighthouses and might­houses? ³Not that you are movingalong whilst considering yourselves to be just light and might, but the lighthouses and might­houses, that is, thebestowers who give light and might.

⁶Arthāt light aur might dēnē vālē dātā , house tab ban sakē̃gē jab unkē apnē pās|pass itnā stock jamā hō .

⁴However, you can only become this when you have accumulated such a stockwithin yourself.

⁷Agar svayã sadā light svarūp nahī̃ ban saktē va light svarūp mē̃ sadā sthit nahī̃ hō saktē , tō vah anya ātmāō̃ kō light house ban , light nahī̃ dē saktē .

⁵If you, yourself, cannot constantly be an embodiment of light and cannot constantly be stabilised inthe form of a lighthouse, then you cannot give light to others as a lighthouse.

⁸Jō svayã hī master sarvśhaktimān hōtē huē , apnē prati bhī sarvśhaktiyō̃ kō use nahī̃ kar saktē tō vē|way might house ban , anya ātmāō̃ kō sarvśhaktiyō̃ kā dān kaisē kar saktē haĩ  ?

⁶How can those who are master almightyauthorities and yet not able to use all the powers for themselves become the might­houses and donate all the powersto others?

⁹Ab svayã sē pūchhō ki maĩ kyā light aur might house banā hū̃  ?

⁷Ask yourself: Have I become a lighthouse and a might­house?

¹⁰Kōī bhī ātmā agar kōī bhī śhakti prāpt karnē key|kī ichchhā rakhtē huē āpkē sāmnē āyē tō kyā us ātmā kō vah śhakti dē saktē hō  ?

⁸If any souls come in front of you with thedesire to attain a particular power, are you able to give them that power?

¹¹Agar sahan karnē key|kī ichchhā athavā nirṇay karnē key|kī śhakti key|kī ichchhā rakh kar kōī āyē aur usē samānē key|kī śhakti yā parakhnē key|kī śhakti kā dān dē dō , lēkin us samay us ātmā kō jō sahan śhakti K|kē dān key|kī zarūrat hai yadi vah usē nahī̃ dē saktē , tō kyā aisī ātmā kō mahādānī , vardānī yā viśv-kalyāṇī kah saktē haĩ  ?

⁹If someone comes to you with the desire toattain the power to tolerate or the power to make decisions, but instead you donate to them the power to accommodateor the power to discriminate, if you are not able to give that soul the power to tolerate which he needs at that time,would you be called a great donor, a bestower of blessings and a world benefactor?

¹²Agar svayã mē̃ hī kisī ēk śhakti key|kī kamī hōgī , tō dūsrō̃ kō sarvaśaktivan bāp K|kē varsē kā adhikārī vā master sarvśhaktimān kaisē banā sakē̃gē  ?

¹⁰If you yourself are lacking aparticular power, how would you be able to make others claim a right to the inheritance from the Almighty Father ormake them into master almighty authorities?

¹³Sūryavanśhī haĩ-sarvaśaktimān aur chandravanśhī haĩ-śaktivān .

¹¹Sun dynasty souls are the almighty authorities with all the powers, whereas moon dynasty souls just have somepowers.

¹⁴Agar ēk śhakti key|kī bhī kamī hai , tō sarvśhaktimān K|kē bajāy , śaktivān kahlāyē jāvēṅgē arthāt vē|way sūryavanśh K|kē rājyabhāg K|kē adhikārī nahī̃ ban saktē .

¹²If even one power is lacking, then instead of being one with all powers, you would be called one who hassome powers, that is, you would not be able to claim a right to the fortune of the sun dynasty kingdom.

¹⁵Sarvśhaktimān hī sarvguṇ sampann , sōlah kalā sampūrṇ bannē K|kē adhikārī bantē haĩ . ¹⁶Cum|kam śaktivān kalyāṇī ban saktē haĩ , lēkin viśv-kalyāṇī nahī̃ ban saktē .

¹³Only thosewho have all the powers and are the almighty authorities can claim a right to becoming complete with all virtues andsixteen celestial degrees complete.

¹⁷Agar kisī ātmā kō samānē key|kī śhakti chāhiyē aur āp usē vistār karnē key|kī śhakti dē dō vā aur anya sab śhaktiyā̃ dē dō , lēkin jō uskō chāhiyē vah na dē sakō , tō kyā vah ātmā tr̥ipt hōgī  ?

¹⁴Those who have less powers can become benefactors, but they cannot becomeworld benefactors. ¹⁵If a soul needs the power to merge and you give that soul the power to expand or you give thatsoul other powers, and are not able to give that soul the power he needs, would that soul be satisfied?

¹⁸Kyā āpkō viśv-kalyāṇī mānē̃gī  ?

¹⁶Would that soulconsider you to be a world benefactor?

¹⁹Jaisē kiskō pānī key|kī pyās hō aur āp usē chattīs prakār K|kē bhōjan dē dō , lēkin pānī kā pyāsā kyā chattīs prakār K|kē bhōjan sē santuṣhṭ hōgā vā āpkē prati śhukriyā mānēgā  ?

¹⁷For example, if a soul is thirsty for water and you offer him thirty­sixvarieties of food, would someone who is thirsty for water be content with thirty­six varieties of food and would hegive thanks to you?

²⁰Pānī kē badlē chāhē āp usē hīrā dē dō , parantu us samay us ātmā kē liē pānī key|kī ēk būnd key|kī kīmat anēk hīrō̃ sē jyādā hai , aisē hī agar apnē pās|pass sarvśhaktiyō̃ kā stock jamā nahī̃ hōgā tō , sarv-ātmāō̃ kō santuṣhṭ karnē vālī santuṣhṭamaṇiyā̃ nahī̃ ban sakē̃gē , vā sarv-ātmāyē̃ āpkō jī-dātā , sarv-śakti dātā nahī̃ mānē̃gī .

¹⁸If, instead of water, you even give someone a diamond, but, at that time, the value of one drop ofwater is even greater than many diamonds, would he be content? ¹⁹In the same way, if you haven't accumulated astock of all the powers, you would not be able to become the jewels of contentment who make everyone content, andother souls would not consider you to be the bestowers of life, the bestowers of all powers.

²¹Agar viśhva key|kī sarv - ātmāō̃ dvārā viśv-kalyāṇī mānanīy nahī̃ banē̃gē , tō mānanīy K|kē binā pūjyanīy bhī nahī̃ ban sakē̃gē .

²⁰If you do not becomeworld­benefactor souls and are not accepted by all the souls of the world, then without being accepted by them, youcannot become worship­worthy either.

²²Santuṣhṭ maṇi bannē K|kē binā bāp-dādā K|kē mastak key|kī maṇiyā̃ nahī̃ ban saktē hō .

²¹Without becoming the jewels of contentment, you cannot become the jewelsof BapDada's forehead.

²³Kyā aisē mahīntā key|kī caikiṅg kartē hō vā ab tak mukhya-mukhya bātō̃ mē̃ bhī caikiṅg karnā muśhkil anubhav hōtā hai  ?

²²Do you have such subtle checking or do you find it difficult to check even the main points ona gross level?

²⁴Agar caikiṅg karnā nahī̃ ātā vā sōchtē huē bhī nijī saṅskār nahī̃ bantā , tō uskā ēk title kam hō jātā hai-vah kaun-sā  ?

²³If you do not know how to check yourself, if even after thinking about it, you are not able to create your originalsanskars, then you lack one title.

²⁵Ēk-ēk subject kā ēk-ēk title hai .

²⁴What is that title? ²⁵Each subject has its own title.

²⁶Chār subjects K|kē chār title kaun-sē haĩ  ?

²⁶Which are the four titles of thefour subjects?

²⁷Pahalā-jñān K|kē sabjēkṭ mē̃ pravīṇ ātmā kā title hai master gyān sāgar vā knowledgeful , vā svadarśhan chakradhārī kahō tō bhī ēk hī bāt hai .

²⁷Firstly, in the subject of knowledge, the title for a clever soul is, master sun of knowledge, knowledge­full or swadarshanchakradhari; they are all the same thing.

²⁸Dūsarā-yād key|kī yātrā mē̃ jō yathārth yukti-yukt , yōg-yukt hai unkā title hai-pôvaraphul . ²⁹Kyōṅki yād sē sarvśhaktiyō̃ kā vardān prāpt hōtā hai .

²⁸Secondly, the title for one who is accurately yuktiyukt andyogyukt on the pilgrimage of remembrance is powerful, because through remembrance, you attain the blessing of allpowers.

³⁰Tō yād kī yātrā mē̃ jō yathārth rīti sē chalnē vālā hai unkā title hai-pôvaraphul .

²⁹The title of those who continue to move along accurately on the pilgrimage of remembrance is of beingpowerful.

³¹Tīsrā subject hai-divya guṇ .

³⁰The third subject is divine virtues.

³²Aisē divy-guṇ mūrt kō kaun-sā title dēgē  ?

³¹Which title would you give to those who are the embodiment of allvirtues?

³³Unkā title hai-divy-guṇō̃ key|kī khuśabuē̃ phailānē vālā - isēnsaphul ( sār-yukta ) . ³⁴Jaisē essence ( sār ) yadi kahī̃ bhī dūr rakhā hōgā , tō bhī vah apnā prabhāv ḍālēgā arthāt khuśhbū phailāvēgā , tō kyā aisē hī divya-guṇō̃ key|kī khuśhbū key|kī essence vālī rūhānī sense K|kē isēnsaphul haĩ  ?

³²Their title is, the essence­full ones (they keep the essence of everything) who spread the fragrance of divine virtues.Even if the essence (fragrance) is kept at a distance, that soul would be able to create an impact, that is, that soulwould be able to spread his fragrance. ³³Are you the essence­full ones who have the spiritual sense of the fragrance ofdivine virtues?

³⁵Ab apnē mē̃ caik karō ki kyā chārō̃ hī subjects K|kē chār title dhāraṇ karnē K|kē yōgya banē hō  ?

³⁴Now check yourself as to whether you have become worthy to claim each title of these subjects. ³⁵Ifyou do not know how to check yourself, which title would you miss out on?

³⁶Agar caikiṅg karnī nahī̃ ātī , tō phir kaun-sā title kaṭ hōgā  ?

³⁶Many say that they wish to check themselves, but that their cart only moves along with a push.

³⁷Kaī tō kahtē haĩ ki caikiṅg karnā chāhtē haĩ , lēkin dhakkē sē gāṛī chaltī hai .

³⁷They are not able touse their original sanskars for a long period of time. ³⁸What would you say is lacking in this?

³⁸Nijī saṅskār sadā kāl nahī̃ chaltē . ³⁹Ismē̃ kaun-sī kamī kahē̃gē  ?

³⁹You have the knowledgethat this is what you should be doing.

⁴⁰Knowledge tō hai ki yah karnā chāhiyē . ⁴¹Trikāladarśī-panē key|kī knowledge tō mil gayī hai nā  ?

⁴⁰You have received the knowledge of being the knowers of the three aspects oftime, have you not?

⁴²Kyā knowledgeful hō  ?

⁴¹Are you knowledge­full?

⁴³Abhī agar kisī bhī kamjōrī vaśh hō jātē hō , us kamjōrī kō jāntē bhī hō , usē varṇan bhī kartē hō aur uskē miṭānē kō points bhī varṇan kartē hō , lēkin varṇan kartē huē bhī , jō chāhtē hō , vah kar nahī̃ pātē hō .

⁴²If you are under the influence of any one weakness, you know aboutthat weakness and you speak about that weakness too; you even speak about points with which to remove thatweakness. ⁴³However, even after speaking about it, you are not able to do what you want.

⁴⁴Knowledge tō buddhi mē̃ full hai , lēkin jitnā knowledgeful , kyā utnā hī sāth-sāth powerful bhī hō  ?

⁴⁴You have the fullknowledge in your intellect, but to the extent that you are knowledge­full, are you also just as powerful?

⁴⁵Yah balance ṭhīk na hōnē K|kē kāraṇ , jāntē huē bhī kar nahī̃ pātē hō .

⁴⁵Because ofnot having an accurate balance in this, even though you are aware of it, you are not able to do what you want.

⁴⁶Tō jō caikiṅg nahī̃ kar pātē , un ātmāō̃ kā , balance mē̃ rahnē vālē blissful kā title kaṭ hō jātā hai , vah na svayã kō bliss dē saktē haĩ , na bāp sē bliss lē saktē haĩ aur na anya ātmāō̃ kō hī dē saktē hai .

⁴⁶Thosewho are not able to check themselves are not able to give blessings to themselves. ⁴⁷They are neither able to takeblessings from the Father, nor are they able to give blessings to others. ⁴⁸This is why those souls miss out on the title ofbeing those who maintain a balance and thereby remain blissful.

⁴⁷Kyōṅki caik karnē K|kē nijī saṅskār nahī̃ bantē , tō caikiṅg nahī̃ hōtī aur change bhī nahī̃ hōtē .

⁴⁹They are not able to create their sanskar ofchecking. ⁵⁰Therefore, neither checking nor change takes place.

⁴⁸Jō caikar nahī̃ ban saktē , vah maker bhī nahī̃ ban saktē , vah na svayã K|kē , na anya ātmāō̃ K|kē aur na viśhva K|kē hī .

⁵¹Those who cannot become checkers cannot becomemakers; they neither become the makers of the self nor of other souls.

⁴⁹Naī duniyā banānē vālē aur nayā jīvan banānē vālē is mahimā K|kē adhikārī nahī̃ ban saktē .

⁵²Nor do they become the makers of the world.They cannot claim a right to the praise of being one who creates the new world and a new life.

⁵⁰Isliē ab caikar banō .

⁵³Therefore, nowbecome a checker.

⁵¹Jaisē amr̥itvēlē key|kī rūharūhān key|kī mukhya bāt kō sabhī nē milkar , dr̥iṛh saṅkalp K|kē ādhār par , svayã kō aur anya sāthiyō̃ kō saphaltāmūrt banāyā hai . ⁵²Isī prakār , is bāt kō bhī mukhya jān aur ēk dō K|kē sahyōgī ban saphaltāmūrt banō .

⁵⁴Just as all of you together, yourself with all others, with a determined thought, have made theheart­to­heart conversation of amrit vela very successful, in the same way, consider this to be a main aspect of beingco­operative with one another and become the embodiment of success.

⁵³Tab hī sarv kārya sampann hōṅgē .

⁵⁵Only then will the task be completely accomplished.

⁵⁴Vartamān samay majority mē̃ jō viśhēṣh dō kamajōriyā̃ dikhāī dē rahī haĩ , uskī samāpti vā un dō kamjōriyō̃ mē̃ saphaltāmūrt tab banē̃gē , jab is bāt kō saphal banāvēṅgē .

⁵⁶At present, two main weaknesses are visible in the majority. ⁵⁷You will be able to finish these and become theembodiment of success over the two of them when you accomplish this task.

⁵⁵Vah dō kamajōriyā̃ haĩ - ālasya aur albēlāpan .

⁵⁸The weaknesses are laziness andcarelessness.

⁵⁶Iskō miṭānē kā sādhan caikar bannā hai .

⁵⁹The method of finishing these weaknesses is to become a checker.

⁵⁷99 purūṣhārthiyō̃ mē̃ kisī na kisī rūp mē̃ ālasya aur albēlāpan kahī̃ aṅśh rūp mē̃ hai aur kahī̃ vanśh rūp mē̃ hai .

⁶⁰In 99% of effort­makers, lazinessand carelessness are visible in the form of some trace or progeny.

⁵⁸Mahārathiyō̃ mē̃ aṅśh rūp kaun-sā hai  ?

⁶¹What is the trace of it in the maharathis?

⁵⁹Ghōṛēsavār mē̃ vanśh rūp kaun-sā hai  ?

⁶²What isthe progeny of it in the horse­riders?

⁶⁰Kyā uskō jāntē hō  ?

⁶³Do you know these?

⁶¹Aṅśh rūp hai ki mērī nature va mērē saṅskār . ⁶²Mērī bhāvnā nahī̃ hai , lēkin bōl va nain chain haĩ , rēkhāyē̃ haĩ , lēkin rūp banē huē nahī̃ haĩ-yah hai anśh-mātra .

⁶⁴The trace of it is the thought: My nature or my sanskars.This was not my intention, but my words, my eyes and my features revealed it.

⁶³Sampūrṇ vijayī bannē mē̃ albēlāpan athavā royal rūp kā ālasya bādhak hai .

⁶⁵There are signs of it, but there is notthe form, there is the trace of it.

⁶⁴Ghōṛēsavār vā second division mē̃ pās|pass hōnē vālī ātmāō̃ mē̃ vanśh rūp mē̃ kis rūp mē̃ haĩ  ?

⁶⁶Laziness and the royal form of carelessness are obstructions to becoming victoriousin attaining the perfect stage.

⁶⁵Unkā rūp haĩ , her|har bāt mē̃ , yah bōl unhō̃ kā trademark hai , her|har bāt mē̃ kômanaśabda haĩ .

⁶⁷What is the progeny of this in the horse­riders or those who will pass in the seconddivision? ⁶⁸What is their form?

⁶⁶Albēlē aur ālasyapan K|kē śhabda kaun-sē haĩ  ?

⁶⁹What is their trade mark in their every word?

⁶⁷Vah sadaiv apnē kō safe rakhnē key|kī points dēnē mē̃ vā bātē̃ banānē mē̃ baṛē pravīṇ hōtē haĩ .

⁷⁰What are their words of laziness andcarelessness? ⁷¹They are experts in constantly giving points and making up stories which keep themselves safe.

⁶⁸Svayã kō nirdōṣh aur dūsrō̃ par dōṣh rakhnē mē̃ phūrta hōtē haĩ . ⁶⁹Lāyarsahōtē haĩ .

⁷²Theyare very active in making themselves blameless and putting the blame on others.

⁷⁰Lēkin lôphul nahī̃ hōtē . ⁷¹Jaisē lāyarsa jhūṭhē case kō sachchā siddh kar nirdōṣī kō dōṣhī banā dētē haĩ . ⁷²Vaisē hī second division vālē kabhī bhī apnē dōṣh kō jāntē huē bhī , svayã kō dōṣhī prasiddh nahī̃ karē̃gē . ⁷³Isliyē lāyarsa haĩ , lēkin lôphul nahī̃ haĩ .

⁷³They are lawyers but not lawful.Just as lawyers put forward a false case as the truth and put the blame onto those who are blameless, in the same way,those who are in the second division will never reveal themselves to be guilty even if they know it was their fault.This is why they are lawyers but not lawful.

⁷⁴Aisē key|kī trademark bōl sadaiv yahī nikalē̃gē ki mainnē yah kiyā kyā  ?

⁷⁴The trademark in the words of such souls is: "Did I do this?

⁷⁵Mainnē yah bōlā kyā  ?

⁷⁵Did I saythis?

⁷⁶Mērē man mē̃ tō kuchh thā hī nahī̃  ?

⁷⁶I didn't have anything in my mind.

⁷⁷Nikal gayā , tō phir kyā huā  ?

⁷⁷What does it matter once it has emerged?

⁷⁸Hō gayā , tō phir kyā huā  ?

⁷⁸It has happened, so what does itmatter?

⁷⁹‘ ṭhīk kar dūṅgā .

⁷⁹I will put it right."

⁸⁰’ ‘ phir kyā ’ key|kī trademark K|kē bōl hōṅgē .

⁸⁰Their words will have the trade mark, "So what! ⁸¹What does it matter?".

⁸¹Jaisē sr̥iṣhṭi-chakra K|kē samjhānē mē̃ phir-kyā , phir-kyā kahtē sārī story|storey batlā dētē hō nā  ? ⁸²Satyug kē bād phir kyā huā , trētā āyā , phir-kyā huā , dvāpar āyā … phir kyā śhabda mē̃ sārē chakra key|kī kahānī sunātē hō .

⁸²In relating the knowledge of the world cycle, you tell the whole story by relating what happened next: what happenedafter the golden age was that the silver age came; and what happened next was that the copper age came. ⁸³In relatingwhat happened next, you tell the whole story.

⁸³Vaisē vah lāyarsa ātmāyē̃ phir-kyā śhabda K|kē ādhār par dūsrō̃ kē ūpar sārā chakra chalāyē dētī haĩ , svayã kō sākṣhī banā dētē haĩ vā nyārā banā dētē haĩ vā chhuṛā dētē haĩ .

⁸⁴In the same way, souls who are lawyers, on the basis of relating "whatnext", spin the whole cycle onto other souls. ⁸⁵They put themselves forward as detached observers, beyond blame, andfree themselves.

⁸⁴‘ phir-kyā ’ śhabda sē arthāt is ēk saṅkalp sē albēlēpan vā rôyal-ālasya kā vanśh andar hī andar baṛhtā jātā hai aur aisī ātmā kō powerful banānē K|kē bajāy nirbal banātē jātē haĩ .

⁸⁶With the words of "what next", that is, with this one thought, the progeny of carelessness and royallaziness increase internally so that instead of such souls becoming powerful, they become weak.

⁸⁵Yah hai second division arthāt ghōṛēsavār ātmāō̃ K|kē andar albēlāpan aur ālasya vãś-rūp mē̃ , is aṅśh vā vanśh kō samāpt karnē K|kē liyē , caikar bannā ati āvaśhyak hai .

⁸⁷This is the form ofthe progeny of laziness and carelessness in the souls of the second division, that is, those who are horse­riders. ⁸⁸Inorder to finish this trace and the progeny of it, it is extremely essential to become your own checker.

⁸⁶8 din mē̃ , ēk din caikar bantē hō , 7 din albēlē rahtē hō , tō saṅskār 7 din K|kē banē̃gē vā ēk din K|kē  ?

⁸⁹In eight days,you become a checker for one day and remain careless for seven days, and so would you create sanskars of what youdo for seven days or what you do for one day?

⁸⁷Isliē alert bannē K|kē bajāy ijīaur lēzī bantē hō .

⁹⁰Therefore, instead of being alert, you become easy and lazy.

⁸⁸Aisē key|kī result kyā hōgī  ?

⁹¹Whatwould be the result of such souls?

⁸⁹Kyā aisē viśhva kalyāṇkārī , sarv - śhaktiyō̃ K|kē mahādānī-vardānī ban saktē haĩ  ?

⁹²Can such souls become master world benefactors and the great donors andbestowers of the blessing of all powers?

⁹⁰Isliē ab in dō bātō̃ kō aṅśh - rūp mē̃ vā vãś-rūp mē̃ , jis rūp mē̃ bhī hai , uskō abhī sē miṭāvēṅgē , tab hī bahut samay vijayī bannē K|kē saṅskārō̃ K|kē anusār vijay mālā K|kē maṇakē ban sakē̃gē . ⁹¹Achchhā  !

⁹³Therefore, whatever form of these two weaknesses you have, whether a traceor a progeny, only if you finish them from now will you be able to become a bead in the rosary of victory accordingto the sanskar of being victorious over a long period of time.

⁹²Aisē sunnē aur svarūp bannē vālē , saṅkalp kō ēk second mē̃ sākār rūp mē̃ lānē vālē , sarv ātmāō̃ kō light house va might house ban sarvśhaktiyō̃ sē santuṣhṭ karnē vālē , santuṣhṭ maṇiyā̃ , mastak maṇiyā̃ , sadā svayã par aur her|har saṅkalp par caikar bannē vālē naī duniyā K|kē maker aur viśhva kalyāṇī ātmāō̃ kō paramātmā aur sarvaśhrēṣhṭha ātmā bāp-dādā key|kī yād pyār , good night aur namastē . ⁹³Is murlī kā sār

⁹⁴Achcha, to such souls who listen to this and become the embodiment; to those who put a thought into practice in onesecond; to those who make everyone content with all powers by being a lighthouse and might­house; to the jewels ofcontentment, the jewels on the forehead; to those who become the checkers of the self and of their every thought andthereby become the makers of the new world; to the world­benefactor souls, love, remembrances, goodnight andnamaste from the Supreme Soul, BapDada, the most elevated souls.

⁹⁴1 . agar svayã mē̃ hī kisī ēk śhakti key|kī bhī kamī hōgī , tō dūsrō̃ kō sarvśhaktimān bāp K|kē varsē kā adhikārī master sarvśhaktimān nahī̃ banā sakē̃gē . ⁹⁵2 . jō caikar nahī̃ ban saktē , vah na tō svayã K|kē , na anya ātmāō̃ K|kē aur na viśhva K|kē hī maker ban saktē haĩ .

⁹⁵* * * O M S H A N T I * * *