गुरुवार 11 जुलाई 1974 की अव्यक्त मुरली

⁰> ¹11-07-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 12/06/95 Om Shanti Avyakt BapDada Madhuban 11/07/74

²Murlī mē̃ dī gaī directions sē hī sarv-kamiyō̃ sē chhuṭkārā

¹Do you consider yourselves to be the great donors, those with all rights to all powers, and to be seated on all threethrones received from the Father?

³Dr̥iṣhṭi aur vr̥itti kō satōpradhān banānē vālē , karm-bandhanō̃ sē mukti dilānē vālē , sarvśhaktiyō̃ key|kī chābī pradān karnē vālē , ati mīṭhē śhiv bābā nē pūchhā  : ⁴Apnē kō mahādānī , sarvśhaktiyō̃ K|kē adhikārī , trimūrti bāp dvārā prāpt huē tīnō̃ takhtnaśhīn samajhtē hō  ?

²What are the three thrones? ³One is the throne of an emperor of the land free fromsorrow, the throne of a detached observer, that is, the stage of stabilising yourself on the seat of a detached observer.The second is the throne of a powerful master almighty authority who gives the proof of becoming equal to theFather, the throne of Baba's heart.

⁵Tīn takht kaun-sē haĩ  ?

⁴The third is the throne of the future world emperor.

⁶Ēk hai-bēgamapur K|kē bādśhāh bannē kā sākṣhī sthiti mē̃ sthit hōnē vālā , ‘ sākṣhīpan ’ kā takht .

⁵Have you claimed a right toall these three thrones? ⁶What would be the present stage of someone who has claimed all these three thrones?

⁷Dūsrā hai powerful master sarvśhaktimān bāp samān sabūt banānē vālō̃ kā , bāp kā ‘ dil rūpī ’ takht .

⁷TellBaba three signs of the three thrones. ⁸What would be the main sign of the throne of one who is a detached observer?

⁸Tīsrā hai - ’ bhaviṣhya viśhva mahārājan ’ kā takht . ⁹Kyā in tīnō̃ takhtō̃ K|kē adhikārī banē hō  ?

⁹At every step and in every thought, hewould constantly experience BapDada to be a Companion.

¹⁰Tīnō̃ takhtō̃ K|kē adhikārī key|kī vartamān stage kaun-sī hai  ? ¹¹Tīnō̃ takhtō̃ key|kī tīn viśēṣatāē̃ sunāō .

¹⁰To the extent that you experience companionship,accordingly, you will remain unshakeable, stable and in supersensuous joy.

¹²Sākṣhīpan K|kē takht key|kī mukhya niśhānī kaun-sī hōgī  ?

¹¹Your every word will feel as thoughspoken with the Father.

¹³Vah sadaiv her|har kadam , her|har saṅkalp mē̃ bāpdādā kō sadā sāthī anubhav karē̃gē  ; jitnā sāthīpan kā anubhav hōgā , utnā hī achal , aḍōl aur atīndriya sukh mē̃ rahē̃gē . ¹⁴Unkā her|har bōl bāp kē sāth dikhāī dēgā . ¹⁵Jaisē bāp-dādā practical mē̃ sadā K|kē sāthī aisē haĩ jisē āp alag karnā chāhō tō bhī nahī̃ kar saktē . ¹⁶Jaisē dōnō̃ sāthiyō̃ kē sāth kā kabhī-kabhī aisā bhī anubhav kartē hō ki dō haĩ vā ēk haĩ  ?

¹²Just as Bap and Dada are such constant companions that you cannot separate them even ifyou wanted to; sometimes you experience the companionship of both to be so close that it is as though they are one;in the same way, the company between two should be that of oneness; not that you are one, but that you are equal.People have taken the word "equal" (saman) to mean "to merge" (samana).

¹⁷Aisē hī dō kā sāth ēk samān hō . ¹⁸Ēk hī nahī̃ , lēkin ēk samān .

¹³So, do you experience yourself to beBapDada's companion in this way?

¹⁹Samān kō lōgō̃ nē samānā kah diyā hai , tō aisē apnē kō kyā bāp-dādā K|kē sāthī anubhav kartē hō  ? ²⁰Phôlō-phādar kartē hō  ? ²¹Jab phôlō-phādar hai tō sākṣhīpan aur sāthīpan kā anubhav , her|har second va her|har kadam mē̃ hōnā chāhiē .

¹⁴Do you follow the Father? ¹⁵Since you are following the Father, you should beable to experience the stage of being an observer and of having companionship at every step and at every second.Only those who experience being an observer can be seated on the throne.

²²Aisē sākṣhīpan K|kē anubhavī hī takhtnaśhīn hōtē haĩ , dūsrā bāp K|kē dil-takhtanaśhīn vah hōgā , jō sapūt hōgā arthāt bāp-dādā kō mansā , vāchā , karmaṇā va tan-man-dhan sab bātō̃ mē̃ follow karnē kā sabūt dēgā .

¹⁶Secondly, someone seated on Baba's heart­throne would be a worthy soul, that is, a soul who would give the proof of following BapDada in their thoughts,words and actions and with their body, mind and wealth.

²³Tīsrā hai viśhva-mahārājan ban viśhva K|kē rājya K|kē takhtnaśhīn bannē kā .

¹⁷The third is to be a world emperor and to be seated on thethrone of the kingdom of the world.

²⁴Vah na sirph karmaindriyajīt lēkin vah sāth-sāth prakr̥itijīt bhī hōgā .

¹⁸Such a soul would not only be a conqueror of the physical organs, but would alsobe a conqueror of matter, the elements.

²⁵Aisā vikarmājīt , karmēndriy-jīt , prakr̥itijīt , jagatjīt bantā hai . ²⁶Kyā aisē tīnō̃ takhtnaśhīn banē hō  ?

¹⁹Such a soul who is a conqueror of sinful actions, a conqueror of the physicalorgans and a conqueror of matter, becomes a conqueror of the world.

²⁷Agar tīnō̃ takht K|kē adhikārī ban gayē tō aisē adhikārī , bāp kē pās kisī bhī prakār key|kī queue mē̃ nahī̃ hōṅgē . ²⁸Jō kōī bhī queue mē̃ haĩ-tō unhē̃ kisī bhī prakār K|kē adhikār key|kī prāpti nahī̃ .

²⁰Have you become one who is seated on allthree thrones? ²¹If you have claimed a right to all three thrones, then such a soul who has claimed all rights wouldnever be standing in a queue in front of the Father.

²⁹Āj bāp-dādā harēk queue vālē kō response dē rahē haĩ .

²²Anyone who is in any type of queue would never have theattainment of any type of rights.

³⁰Bhinn-bhinn prakār key|kī arzī ḍāltē hō ki yah kar dō , vah kar dō .

²³Today, BapDada will give the response to those standing in the different types of queues.

³¹Aisī arzī ḍāltē hō , tō yah yād nahī̃ ātā ki bāp-dādā bachchō̃ kō svayã sē bhī jyādā her|har kārya mē̃ āgē rakhtā hai .

²⁴You make various requeststo Baba to do this or to do that. ²⁵When you make a request, do you not remember that BapDada places the childrenahead of Himself in every aspect?

³²Jab sarvśhaktiyā̃ arthāt powers bachchō̃ kō dē dī̃ haĩ , tō aisē bālak sō mālik arzī kyā ḍāltē haĩ  ?

²⁶Since Baba has given all the powers to the children, how can a child who is amaster make a request?

³³Jaisē bāp kōī key|kī bhī buddhi kā tālā khōl saktā hai va saṅskār kō badal saktā hai , tō kyā āp lōg nahī̃ kar saktē hō  ?

²⁷Just as Baba is able to open the lock on anyone's intellect and able to change anyone'ssanskar, aren't you able to do the same?

³⁴Āp lōgō̃ key|kī buddhi kā tālā khulā hai  ?

²⁸Has the lock on your intellect opened?

³⁵Ismē̃ tō nā nahī̃ kahē̃gē nā  ? ³⁶Bāpdādā nē harēk kō buddhi kā tālā khōlkar anubhavī banāyā hai nā  ?

²⁹You would not say "no" to this.BapDada has opened the lock on the intellect of all of you and made you experienced, has He not?

³⁷Jaisē āp lōgō̃ kā bāp nē khōlā , anubhav karāyā tō anubhav key|kī huī bāt kyā svayã nahī̃ kar saktē hō  ? ³⁸Jaisē āp lōgō̃ kā khulā , vaisē hī dūsrō̃ kā khōlō .

³⁰Since Baba hasopened your lock and made you experienced, are you yourselves not able to do that which you have experienced?Just as your lock has opened, open the lock of others.

³⁹Dūsrō̃ kā tālā khōlnā muśhkil hai kyā  ?

³¹Is it difficult to open the lock on others?

⁴⁰Tālē key|kī chābī kaun-sī hai  ?

³²What is the key forthe lock?

⁴¹Vah chābī bāp nē āpkō nahī̃ dī hai kyā  ?

³³Has Baba not given you that key?

⁴²Jab sē bāp K|kē bachchē banē hō tō jō bāp kā sō āpkā nahī hai kyā  ?

³⁴Did that which belongs to Baba not belong to you the moment youbecame Baba's child?

⁴³Chābī bhī āpkī hai nā  ?

³⁵The key also belongs to you, does it not?

⁴⁴Chābī hai , phir bhī bāp kō kahtē hō ki tālā khōlō  !

³⁶You have the key and yet you tell Baba to open thelock!

⁴⁵Yā samay par chābī miltī nahī̃ hai  ?

³⁷Or, can you not find the key when you want it?

⁴⁶Bāp tō apnē pās|pass sirph divya dr̥iṣhṭi key|kī chābī rakhtē haĩ . ⁴⁷Bākī buddhi kā tālā khōlnē key|kī chābī apnē pās|pass nahī̃ rakhtē .

³⁸Baba only keeps the key to divine vision to Himself, Hedoesn't keep the key for opening the lock on the intellect.

⁴⁸Buddhi kā tālā khōlnē key|kī chābī kaun-sī hai  ?

³⁹What is the key to open the lock on the intellect?

⁴⁹- sarvśhaktiyā̃  ; yahī chābī hai .

⁴⁰All thepowers are the key.

⁵⁰Yah tō sabkē pās|pass hai nā  ?

⁴¹All of you have these, do you not?

⁵¹Divya dr̥iṣhṭi K|kē dātā tō nahī̃ hō lēkin master sarvśhaktimān tō hō nā  ? ⁵²Jab sarvśhaktiyō̃ key|kī chābī bāp dvārā prāpt hō chukī hai , phir bhī arzī kyō̃ ḍāltē hō  ?

⁴²You are not the bestowers of divine vision, but you aremaster almighty authorities, those with all powers, are you not? ⁴³Since you have received the key to all powers, whydo you still make a request?

⁵³Bāp kō servant banāyā hai isliē order dētē hō ki yah karō aur vah karō .

⁴⁴You have made Baba your Servant and you therefore order Him to do this or to do that!

⁵⁴Vānaprasth tak pahuñchnē vālē bhī abhī tak chhōṭē haĩ .

⁴⁵Even those who are about to reach the stage of retirement are still like little children.

⁵⁵Abhī tō samay hai apnī rachnā rachnē kā , prajā aur bhakta mālā banānē kā .

⁴⁶Now is the time to create yourcreation, the time to create the rosary of your subjects and bhagats.

⁵⁶Rachayitā kahē ki maĩ chhōṭā hū̃ tō rachnā kaisē rachē̃gē  ?

⁴⁷How can a creator create a creation if he says heis still young?

⁵⁷Isliyē yah bhinn-bhinn prakār key|kī arzī bāp kō ḍāltē hō .

⁴⁸This is why you make various requests to the Father.

⁵⁸Pahlē chābī kō prāpt karō tō arzī svataḥ hī pūrī karē̃gē .

⁴⁹First, attain the key and the requests willautomatically be fulfilled.

⁵⁹Dūsrī bāt bāp kō ulahnā dētē hō .

⁵⁰Secondly, you complain to the Father.

⁶⁰Ulahanō̃ key|kī bhī queue hai nā  ? ⁶¹Kisī prakār kā ulahnā kaun dētā hai  ?

⁵¹There is also a queue of sweet complaints, is there not?

⁶²Kōī bhī bāt kā ulahnā tab diyā jātā hai , jab knowledgeful nahī̃ haĩ .

⁵²Who would make anytype of complaint? ⁵³A complaint is made when someone is not knowledge­full.

⁶³Yah kyō̃ huā  ?

⁵⁴"Why did this happen?

⁶⁴Aisā nahī̃ hōnā chāhiē thā , pīchhē kyō̃ āyē , sākār mē̃ kyō̃ nahī̃ milē , yah sab ulahanē haĩ nā  ?

⁵⁵It shouldn'thave been like this. ⁵⁶Why did I come last? ⁵⁷Why did I not meet sakar Baba?"

⁶⁵Agar master knowledgeful key|kī stage par sthit hō jāō , trikāldarśhī key|kī sthiti mē̃ sthit hō jāō tō kōī ulahnā dēgē  ?

⁵⁸All these are complaints, are they not?If you stabilise yourself in the stage of being master knowledge­full and in the stage of being trikaldarshi, would youhave any complaints?

⁶⁶Kyā ulahanō̃ sē sākār tan K|kē milnē key|kī prāpti hō sakēgī  ?

⁵⁹Would you be able to experience meeting Baba in the sakar form by complaining?

⁶⁷Jab bīt chukā huā part phir sē repeat hōgā kyā  ?

⁶⁰Can a partthat has finished for now be repeated?

⁶⁸Vah tō phir 5000 varṣh bād repeat hōgā .

⁶¹It can only repeat after five thousand years.

⁶⁹Tō knowledgeful key|kī stage par sthit hōnē vālā kabhī bhī kisī prakār kā ulahnā nahī̃ dēgā .

⁶²One who is stable in the stage ofbeing knowledge­full would never complain about anything.

⁷⁰Ulahnā arthāt knowledge key|kī kamī aur light-might key|kī kamī .

⁶³Complaints mean a lack of knowledge and a lack oflight and might.

⁷¹Tīsrī bāt kampalēnṭsa kartē hō vah bhī lambī queue hai nā  ?

⁶⁴Thirdly, the queue of other complaints you make is a long one.

⁷²Bhinn-bhinn prakār key|kī kampalēnṭsa kartē rahtē hō-yōg nahī̃ lagtā , vyarth saṅkalp bahut ātē haĩ yā phalānī śhakti dhāraṇ nahī̃ kar saktē .

⁶⁵You make various complaints. ⁶⁶Youare not able to have yoga; you have many waste thoughts; you are not able to imbibe a particular power.

⁷³In kampalēnṭsa kā kāraṇ kyā hai - - vyarth saṅkalp .

⁶⁷What is thereason for these complaints? ⁶⁸Waste thoughts.

⁷⁴Mukhya complaint mējôriṭī key|kī yah dikhāī dētī hai .

⁶⁹This is the main complaint visible in the majority.

⁷⁵Dūsrī mukhya complaint hai-vr̥tti aur dr̥iṣhṭi chañchal hōtī hai .

⁷⁰The second maincomplaint is that your attitude and vision cause mischief.

⁷⁶Yah dōnō̃ kampalēnṭsa tab tak haĩ , jab tak rōj key|kī murlī dvārā jō directions miltī rahtī hai un directions kō arthāt murlī kō dhyān sē sunkar aur dhāraṇ nahī̃ kartē haĩ .

⁷¹Both these complaints will remain unless you listencarefully to the directions you receive in the murli every day and imbibe them.

⁷⁷Vyarth saṅkalp chalnē kā mūl kāraṇ yah hai jō gyān kā khazānā her|har rōj bāp dvārā miltā hai us khajānē key|kī kamī hai .

⁷²The main reason for having wastethoughts is that you lack the treasure of knowledge that you receive from the Father every day.

⁷⁸Agar sārā samay gyān-ratnō̃ sē khēlnē mē̃ va gyān khajānē kō dēkhnē mē̃ , sumiraṇ karnē mē̃ buddhi kō busy rakhō , tō kyā vyarth saṅkalp ā saktē haĩ  ?

⁷³If you keep yourintellect busy in playing with the jewels of knowledge, if you are looking at the treasures of knowledge andremembering the knowledge throughout the day, then could waste thoughts come?

⁷⁹Pahlē apnē āp sē pūchhō ki kyā mērī buddhi sārā din gyān K|kē sumiraṇ mē̃ va viśhva-kalyāṇ K|kē plans banānē mē̃ busy rahtī hai  ?

⁷⁴First of all, ask yourself:Throughout the day, is my intellect busy in churning knowledge and making plans for world benefit?

⁸⁰Jaisē laukik rīti mē̃ bhī kōī kārya mē̃ buddhi busy rahtī hai tō dūsrē saṅkalp va dūsrī bātē̃ nahī̃ ātī haĩ , kyōṅki buddhi busy hai .

⁷⁵In a lokik way also, when the intellect is engaged in a particular task, then because the intellect is busy, other thoughtsor matters don't emerge in the intellect.

⁸¹Āp lōgō̃ kō bhī zimmēvārī va bāp dvārā jō kārya milā hai vah kitnā baṛā hai aur ab tak bhī kārya kitnā rahā huā hai  ?

⁷⁶The responsibility of the task you have been given by the Father is so greatthat, even now, so much still remains to be accomplished.

⁸²Abhī viśhva key|kī total ātmāō̃ K|kē hisāb sē pañch pāṇḍav nikalē hō .

⁷⁷In terms of the souls of the entire world, only five Pandavshave emerged as yet.

⁸³Itnā rahā huā kārya aur sāth-sāth apnē vikarmō kō bhasma karnē kā kārya hai .

⁷⁸Such a huge task has to be accomplished as well as the task of destroying your sins!

⁸⁴Kitnē janmō̃ K|kē bōjh kō bhasma karnā hai  ?

⁷⁹Of howmany births is the burden that you have to destroy?

⁸⁵63 janmō̃ K|kē pāp-karmō K|kē khātē kō bhasma karnā hai . ⁸⁶Sāth-sāth gyān K|kē khajānē kō sumiraṇ kartē rahō tō kyā samay bach saktā hai yā cum|kam paṛēgā  ? ⁸⁷Tīn bātē̃ sunāī-ēk tō gyān khajānē K|kē sumiraṇ karnē kā kārya , dūsrā vikarma bhasma karnē kā kārya , tīsrā viśhva K|kē kalyāṇ kā kārya , yē tīnō̃ hī viśhēṣh aur bēhad K|kē kārya haĩ .

⁸⁰You have to destroy the account of the sins of sixty­three births.As well as all this, if you also churn the treasures of knowledge, would you still have time available or would even thetime you have seem to be very short? ⁸¹You have been told of three tasks: 1) the task of churning knowledge, 2) thetask of destroying your sins and 3) the task of world benefit.

⁸⁸Itnā buddhi kā kām hōtē huē bhī , buddhi free kaisē rahtī hai  ? ⁸⁹Phursat kaisē miltī hai āp lōgō̃ kō  ?

⁸²All these three are special and unlimited tasks. ⁸³As longas the intellect has all this work, how can it remain free?

⁹⁰Viśhva K|kē kalyāṇ kā kārya samāpt kar liyā hai kyā  ?

⁸⁴How can you spare any time? ⁸⁵Have you finished the task ofworld benefit?

⁹¹Vikarma bhasma kar liē haĩ kyā  ?

⁸⁶Have you destroyed your sins?

⁹²Itnī kārōbār chalānē vālē va itnē baṛē kārya kē nimitt banī huī ātmāyē̃ free rahē̃ tō uskō kyā kahā jāy  ? ⁹³Apnē kārya key|kī knowledge nahī̃ va svayã kō chalānē key|kī knowledge nahī̃ , yā apnī dincharyā kō set karnē key|kī knowledge nahī̃ .

⁸⁷What would be said of those who are instruments for such a huge taskand who yet remain idle? ⁸⁸Either they don't have knowledge of their task, or they don't have knowledge of how toorganise themselves; they don't have the knowledge of setting their timetable.

⁹⁴Ājkal kaurav gavarnamēṇṭa K|kē chhōṭē-chhōṭē kalarka bhī time table set kar saktē haĩ tō kyā āp master knowledgeful , master sarvśhaktimān apnā time table set nahī̃ kar saktē  ?

⁸⁹Nowadays, even junior clerks set theirtimetable; so can't you master knowledge­full, master almighty authorities set your timetable? ⁹⁰Because you don't setyourself on your seat, you become upset.

⁹⁵Kyōṅki āp svayã kō apnī seat par set nahī̃ kartē hō isīliē upset hōtē hō . ⁹⁶Ataḥ rōj amr̥it vēlē bābā sē milan manānē kē bād va rūh-rūhān karnē kē bād rōj kā time table set karō .

⁹¹Therefore, every morning at amrit vela, after celebrating a meeting with Baba or after your heart­to­heartconversation with Baba, set your timetable for the day.

⁹⁷Jaisē sthūl kām kā programme set kartē hō vaisē vyavahār kē sāth paramārtha kā programme bhī set karō .

⁹²Just as you fix a programme for the physical things you haveto do, in the same way, also fix a programme for what you have to do for God.

⁹⁸Vyarth saṅkalp chalnā arthāt tājdhārī nahī̃ banē hō .

⁹³To have waste thoughts means thatyou have not become one with a crown.

⁹⁹‘ tāj hai zimmēvārī kā ’ . ¹⁰⁰Svayã key|kī zimmēvārī aur viśhva key|kī zimmēvārī .

⁹⁴The crown is the crown of responsibility: responsibility for the self andresponsibility for the world.

¹⁰¹Agar ab bhī bār-bār tāj kō utār dētē hō va tājdhārī nahī̃ ban saktē hō tō bhaviṣhya mē̃ tājdhārī kabhī ban nahī̃ saktē .

⁹⁵If you take your crown off again and again or if you are not able to put on the crown,you would never be able to be one with a crown in the future.

¹⁰²Abhī sē practice chāhiē bhaviṣhya tājdhārī aur takhtadhārī bannē key|kī . ¹⁰³Sākṣhīpan kā takht aur bāpdādā K|kē dil kā takht .

⁹⁶You need to practise being seated on the throne from now; the throne of a detached observer and BapDada's heart­throne.

¹⁰⁴Tō abhī sē tāj aur takhtadhārī banē̃gē tab bhaviṣhya mē̃ bhī tāz aur takht prāpt kar sakē̃gē .

⁹⁷Only if you have a crown and throne now will you be able to attain the crown and throne in the future.

¹⁰⁵Apnā time table set karō va svayã-hī-svayã kā śhikṣhak ban svayã kō home work dō . ¹⁰⁶Jaisē śhikṣhak sṭuḍēṇṭa kō home work dētē haĩ nā  ?

⁹⁸Setyour own timetable or be your own teacher and give yourself some homework, just like a teacher gives homework toa student.

¹⁰⁷Ismē̃ buddhi busy rahē .

⁹⁹Let the intellect remain busy in that.

¹⁰⁸Is prakār rōj apnē kō home work dō aur phir sākṣhī hōkar caik karō ki home work mē̃ busy haĩ yā māyā K|kē ākarṣhaṇ mē̃ home work bhūl gayē haĩ  ?

¹⁰⁰Give yourself homework in this way every day and then be anobserver and check whether you are busy with your homework or whether you forget your homework by beingattracted to Maya.

¹⁰⁹Tō phir complaint samāpt hō jāyēgī .

¹⁰¹Then, your complaints will finish.

¹¹⁰Dūsrī bāt hai vr̥itti aur dr̥iṣhṭi K|kē chañchal hōnē key|kī .

¹⁰²The other aspect is of your attitude and vision causing mischief.

¹¹¹Prējēṇṭa samay bhī mējôriṭī key|kī result mē̃ dēkhē̃ tō 50 pratiśhat abhī bhī haĩ jinkī yah complaint hai .

¹⁰³If you look at the present result of the majority, 50%still have this complaint.

¹¹²Saṅkalp mē̃ , svapn mē̃ aur karma mē̃ vr̥itti aur dr̥iṣhṭi chañchal hōtī hai .

¹⁰⁴The attitude and vision cause mischief in thoughts, dreams and deeds.

¹¹³Vr̥itti aur dr̥iṣhṭi chañchal kyō̃ hōtī hai  ?

¹⁰⁵Why do the attitudeand vision cause mischief?

¹¹⁴Kōī bhī chīj chañchal kyō̃ hōtī hai , kāraṇ kyā hai  ?

¹⁰⁶What is the reason why anything causes mischief?

¹¹⁵Kōī bhī chīj hiltī kyō̃ hai  ?

¹⁰⁷Why does anything fluctuate?

¹¹⁶Hilnē key|kī margin hai tab tō hiltī hai .

¹⁰⁸Itfluctuates because there is room for fluctuation.

¹¹⁷Agar vah full arthāt sampann hō tō hilēgī  ?

¹⁰⁹When something is full and complete, will it shake?

¹¹⁸Tō dr̥iṣhṭi aur vr̥itti chañchal hōnē kā kāraṇ yah hai . ¹¹⁹Jō bāp nē smr̥iti sunāī uskē bajāy vismr̥iti key|kī margin hai tab hiltī hai va chañchal hōtī hai .

¹¹⁰Therefore, thereason why your attitude and vision cause mischief is that you lack the awareness that Baba has reminded you of;there is a margin for forgetfullness and this is why there is upheaval and mischief.

¹²⁰Agar sadā smr̥iti svarūp hō , smr̥iti sampann hō tō vr̥itti aur dr̥iṣhṭi kō chañchal hōnē key|kī margin mil nahī̃ saktī .

¹¹¹If you are constantly theembodiment of remembrance and your awareness is complete, your vision and attitude cannot have any margin tocause mischief.

¹²¹Iskē liē bahut chhōṭā-sā slōgan bhūl jātē hō .

¹¹²For this, you forget a very short slogan.

¹²²Laukik mē̃ bhī kahtē haĩ-burā na dēkhō , burā na sōchō , aur burā na sunō .

¹¹³In the world also, it is said: "See no evil, think no evil andhear no evil."

¹²³Agar is slōgan kō bhī sadā smr̥iti mē̃ rakhō va practical mē̃ lāō ki dēh kō dēkhnā arthāt burā dēkhnā hai . ¹²⁴Dēhdhārī prati sōchnā va saṅkalp karnā , yah burā hai . ¹²⁵Dēhdhārī kō dēhdhārī samajh ussē bōlnā yah burā hai . ¹²⁶Isīliē agar yah sādhāraṇ slōgan bhī practical mē̃ lāō tō dr̥iṣhṭi aur vr̥itti chañchal nahī̃ hōgī .

¹¹⁴If you constantly keep this slogan in your awareness and put it into your practical life, that is, to see thebody is to see evil, to think of bodily beings or have thoughts about them is evil, to speak to others while consideringthem to be bodily beings is evil; if you put this ordinary slogan into your practical life, your vision and attitude cannotcause mischief.

¹²⁷Jis samay vr̥itti aur dr̥iṣhṭi chañchal hōtī hai tō us samay svayã kō yah samajhnā chāhiē ki kyā mainnē sarv-sambandhō̃ key|kī sarv-rasanāyē̃ bāp dvārā prāpt nahī̃ kī haĩ  ?

¹¹⁵Whenever your attitude and vision cause mischief, you should ask yourself: Have I not attained allthe sweetness of all relationships from Baba?

¹²⁸Kōī ras rah gayā hai kyā ki jis kāraṇ dr̥iṣhṭi aur vr̥itti chañchal hōtī hai  ?

¹¹⁶Is there any sweetness missing due to which my vision and attitude arecausing mischief?

¹²⁹Jis sambandh sē bhī vr̥itti aur dr̥iṣhṭi chañchal hōtī hai usī sambandh key|kī rasnā yadi bāp sē lēnē kā anubhav karō tō kyā dūsrī taraph dr̥iṣhṭi jāyēgī  ?

¹¹⁷If you experience from the Father the sweetness of the relationship which is causing mischief inyour vision and attitude, would your vision be drawn anywhere else?

¹³⁰Samjhō kōī male|mail|mēl key|kī , female key|kī taraph dr̥iṣhṭi jātī hai yā female key|kī , male|mail|mēl key|kī taraph jātī hai tō kyā bāp sarv rūp dhāraṇ nahī̃ kar saktā  ?

¹¹⁸For instance, when the vision of a male isdrawn towards a female or vice versa, can the Father not adopt all forms?

¹³¹Sājan va sajnī K|kē rūp mē̃ bhī bāp sē sajnī ban va sājan ban kar atīndriya sukh kā jō ras sadā-sadā kāl smr̥iti mē̃ aur samarthī mē̃ lānē vālā hai , vah anubhav nahī̃ kar saktē hō  ?

¹¹⁹Can you, as the bride or bridegroom, notexperience the sweetness of supersensuous joy from the Father, as the Bride or Bridegroom, who brings you intoconstant awareness and power?

¹³²Bāp sē sarv - sambandhō̃ K|kē ras va snēh kā anubhav na hōnē K|kē kāraṇ dēhdhārī mē̃ vr̥itti aur dr̥iṣhṭi chañchal hōtī hai .

¹²⁰Because of not having the experience of the sweetness and love of all relationshipswith the Father, your vision and attitude cause mischief towards bodily beings.

¹³³Aisē samay mē̃ bāp kō dharmarāj K|kē rūp mē̃ sāmnē lānā chāhiē aur svayã kō ēk raurav narkvāsī va viṣhṭhā kā kīṛā samajhnā chāhiē .

¹²¹At such a time, you should bring theDharamraj form of the Father in front of you and consider yourself to be a resident of extreme hell or a dirty insect.

¹³⁴Aur sāmnē dēkhō ki kahā̃ master sarvśhaktimān aur kahā̃ maĩ , is samay kyā ban gayā hū̃  ? ¹³⁵Raurav narkvāsī viṣhṭhā kā kīṛā aisē svayã kā rūp sāmnē lāō aur tulnā karō ki kal kyā thā aur ab kyā hū̃  ?

¹²²Ifyou look in front of you, there is a master almighty authority, but look at what you have become in that instant!Imagine your form to be that of a dirty insect, that is, a resident of extreme hell, and compare that which you wereyesterday with what you have become today.

¹³⁶Takhtnaśhīn sē kyā ban gayā hū̃  ?

¹²³What have I become after being seated on the throne?

¹³⁷Takht-tāj kō chhōṛ kyā lē rahā hū̃  ?

¹²⁴What am Itaking whilst letting go of the throne and the crown?

¹³⁸Gandgī .

¹²⁵Dirt.

¹³⁹Tō us samay kyā ban gayē  ?

¹²⁶So what do you become at that moment?

¹⁴⁰Gandgī kō dēkhnē vālā va dhāraṇ karnē vālā kaun huā  ?

¹²⁷What issomeone who looks at dirt or imbibes dirt?

¹⁴¹Gandā kām karnē vālē kō kyā kahtē haĩ  ?

¹²⁸What do you call someone who does dirty work?

¹⁴²Bilkul jimmēvār ātmā sē jamādār ban jātē hō .

¹²⁹From being aresponsible soul, that soul becomes a toilet­cleaner.

¹⁴³Kyā aisē kō bāp-dādā touch kar saktā hai  ?

¹³⁰Would BapDada touch such souls?

¹⁴⁴Snēh dr̥iṣhṭi dē saktā hai  ?

¹³¹Could He give them lovingdrishti?

¹⁴⁵Arzī mān saktā hai  ?

¹³²Would He accept their requests?

¹⁴⁶Complaint va ulahnā sun saktā hai  ?

¹³³Would He listen to their complaints?

¹⁴⁷Itnē knowledgeful hōnē kē bād bhī vr̥itti aur dr̥iṣhṭi chañchal hō , tō usē bhakta ātmā sē bhī girī huī ātmā kahē̃gē .

¹³⁴If, after becoming so knowledge­full,your vision and attitude cause mischief, you would be considered to be more degraded than a bhagat soul.

¹⁴⁸Bhakta bhī kisī yukti sē apnī vr̥itti kō sthir kartē haĩ .

¹³⁵Evenbhagats are able to stabilise their vision with some yukti.

¹⁴⁹Tō master knowledgeful bhakta ātmā sē bhī nīchē gir jātē haĩ .

¹³⁶But master knowledge­full souls fall even lower thanbhagat souls.

¹⁵⁰Tō kyā aisī ātmā key|kī kōī prajā banēgī  ?

¹³⁷Would anyone become the subject of such a soul?

¹⁵¹Jamādār key|kī kōī prajā banēgī kyā yā vah svayã prajā banē̃gē  ?

¹³⁸Would a toilet­cleaner have any subjects or wouldhe himself be a subject?

¹⁵²Apnā ēk phōṭō nikāl rakhō . ¹⁵³Jaisē kōī gandgī uṭhānē vālā hō aur ṭōkrē par ṭōkrā ganda kā uṭhāyā hō . ¹⁵⁴Aisā chitra nikāl buddhi mē̃ rakhō .

¹³⁹Keep your photo with yourself; that of someone picking up dirt and carrying basket upon basket of rubbish; keep suchan image in your intellect.

¹⁵⁵Jis samay vr̥itti aur dr̥iṣhṭi chañchal hōtī hai , us samay vah phōṭō dēkhō .

¹⁴⁰When your vision and attitude cause mischief, look at this image.

¹⁵⁶Jaisē bāp-dādā nē bhaviṣhya prārabdha key|kī phōṭō nikalvāī kyōṅki chitra kō dēkh charitra smaraṇ āyēgā .

¹⁴¹Similarly, BapDada hadall of you take a photo of your future reward so that on seeing this photo, you would be able to remember youractivities.

¹⁵⁷Aisā chitra jab sāmnē āyēgā tō kyā śharm va lajjā nahī̃ āyēgī  ?

¹⁴²When you see such a picture, would you not be ashamed or embarrassed?

¹⁵⁸Ēk taraph master sarvśhaktimān kā chitra , dūsrī taraph vah chitra rakhō tō apnē āp hī mālūm paṛ jāyēgā ki ham kyā ban gayē .

¹⁴³On one side, keep a picture of a master almighty authority and on the other side, keep that other picture and you willautomatically realise what you have become.

¹⁵⁹Master sarvśhaktimān kē āgē abhī tak bhī vr̥itti aur dr̥iṣhṭi kā chañchal hōnā śhōbhtā nahī̃ hai .

¹⁴⁴It doesn't suit the vision and attitude of one who is a master almightyauthority to cause mischief even now.

¹⁶⁰Pahlī galatī|galtī tō yah hai ki śharīr kō kyō̃ dēkhtē hō  ?

¹⁴⁵The first mistake you make is of looking at the body. ¹⁴⁶Why do you do this?

¹⁶¹Tumkō tō mastak mē̃ ātmā kō dēkhnā hai nā  ?

¹⁴⁷You have to look at the soul in the centreof the forehead.

¹⁶²Mastak mē̃ maṇi hai nā  ?

¹⁴⁸There is a jewel on the forehead, isn't there?

¹⁶³Mastak mē̃ maṇi K|kē bajāy sāmp kō kyō̃ dēkhtē hō jissē viṣh key|kī prāpt hō jātī hai  ?

¹⁴⁹So, instead of seeing the jewel on the forehead, why doyou look at the snake through which you only receive poison?

¹⁶⁴Pahlī galatī|galtī tō yah kartē hō ki jō mastak K|kē bajāy śharīr kō dēkhtē hō .

¹⁵⁰The first mistake you make is to look at the bodyinstead of the jewel.

¹⁶⁵Kaī complaint kartē haĩ ki vātāvaraṇ aur saṅg aisā hai , sāthī aisē haĩ , daphtar mē̃ , business mē̃ kām karnā paṛtā hai , samparka mē̃ ānā paṛtā hai .

¹⁵¹Many complain that the atmosphere or their company is like that, that their companion is likethat, that they have to work in their office or business, or that they have to come into contact with others.

¹⁶⁶Samparka mē̃ ātē , bātchīt kartē mastak K|kē sivāy aur kahī̃ dēkhtē hī kyō̃ hō . ¹⁶⁷Dūsrī bāt vātāvaraṇ K|kē vaśhībhūt hōnē vālē apnē āp sē pūchhē ki hamnē bāp K|kē sāth-sāth kis bāt kā ṭhēkā uṭhāyā hai  ?

¹⁵²Whilstcoming into contact with others, whilst talking to them, why do you look anywhere other than at the forehead?Secondly, those who are influenced by the atmosphere should ask themselves: What contract have I taken with theFather?

¹⁶⁸Ṭhēkēdār hō nā āp sab lōg  ?

¹⁵³All of you are contractors, are you not?

¹⁶⁹Nark kō badal kar svarg banānā , prakr̥iti K|kē tamōguṇ kō satōguṇ mē̃ parivartan karnā , yah ṭhēkā uṭhāyā hai nā  ?

¹⁵⁴You have entered into the contract of changing hell into heaven, ofmaking the tamoguni elements satoguni, have you not?

¹⁷⁰Prakr̥iti kō badalnē vālē svayã hī badal jātē haĩ  ? ¹⁷¹Ṭhēkā uṭhāyā hai pañch tatvō kō badalnē kā , aur vaśhībhūt phir vātāvaraṇ K|kē hō jātē hō  !

¹⁵⁵Can those who change the elements not change themselves?You have taken the contract of changing the five elements, and yet you are influenced by the atmosphere!

¹⁷²Jis samay vātāvaraṇ K|kē vaśhībhūt hō jātē hō us samay sthūl udāharaṇ sāmnē rakhō .

¹⁵⁶When youare influenced by the atmosphere, keep a physical example in front of you.

¹⁷³Agarbattī kab vātāvaraṇ K|kē vaśhībhūt nahī̃ hōtī hai .

¹⁵⁷An incense stick is never influenced by theatmosphere.

¹⁷⁴Vātāvaraṇ kō badalnē K|kē liyē agarbattī hai .

¹⁵⁸The incense stick is for changing the atmosphere.

¹⁷⁵Tō āpkī rachnā mē̃ agarbattī bannē vālā kaun  ?

¹⁵⁹So who created the incense?

¹⁷⁶- manuṣhya ātmā .

¹⁶⁰A human soul.

¹⁷⁷Tō āpkī rachnā mē̃ yah viśhēṣhtā hai aur rachayitā mē̃ nahī̃  ?

¹⁶¹Yourcreation has this speciality, and you, the creator, do not!

¹⁷⁸Tō rachayitā huē yā kamjōr huē  ?

¹⁶²So, are you creators or weak souls?

¹⁷⁹Is complaint kō bhī apnī smr̥iti aur yukti dvārā samāpt karō .

¹⁶³With yukti, finish thiscomplaint through your awareness.

¹⁸⁰Mukhya yah dō kampalēnṭsa haĩ .

¹⁶⁴These are the two main complaints.

¹⁸¹Ēk-dō party sē miltē hō tō yah complaint hī viśhēṣh hōtī hai .

¹⁶⁵Whenever Baba meets a group, there are the two main complaints.

¹⁸²Isliyē ḍrāmānusār bār-bār yahī bātē̃ karnā aur bār-bār bāp dvārā yahī śhikṣhā milnā iskā bhī hisāb-kitāb bantā hai .

¹⁶⁶Therefore,according to the drama, to repeat these things again and again, and to ask Baba to give you some teachings again andagain also creates an account.

¹⁸³Isliē ḍrāmānusār ab tak bhī special service lēnā yah bhī part samāpt hō rahā hai .

¹⁶⁷Therefore, according to the drama, the part of taking special service is now coming toan end.

¹⁸⁴Ismē̃ bhī rahasya hai .

¹⁶⁸This is also significant.

¹⁸⁵Vahī bāt kaī bār pūchhtē haĩ-ēk varṣh vāydā karkē jātē haĩ ki aglē varṣh yah complaint nahī̃ hōgī .

¹⁶⁹You are asked the same thing many times: You leave here one year having promisedthat there will not be this complaint the next year.

¹⁸⁶Dūsrē varṣh phir dōbārā kahtē ki aglē varṣh nahī̃ hōgī .

¹⁷⁰The next year you make the same promise that it won't happen thefollowing year.

¹⁸⁷Jō varṣh bītā vah kis khātē mē̃ gayā  ?

¹⁷¹Into which account did the last year go?

¹⁸⁸Samajhtē haĩ ki bāp-dādā kō vāydā bhūl jātā hai .

¹⁷²You think that perhaps BapDada has forgotten yourpromise.

¹⁸⁹Samajhtē haĩ bāp-dādā kō kyā yād hōgā  ?

¹⁷³What would BapDada remember?

¹⁹⁰Bāp-dādā kō sabkē vāydē yād rahtē haĩ lēkin bāpdādā bachchō̃ kā ḍis-rigārḍa nahī̃ kartē .

¹⁷⁴BapDada remembers everyone's promises, but He doesn't like to havedisregard for the children.

¹⁹¹Sāmnē baiṭh kahē ki vāydā nahī̃ nibhāyā , yah bhī ḍis-rigārḍa hai . ¹⁹²Jab sir kā tāj banā rahē haĩ , svayã sē bhī āgē rakh rahē haĩ , tō aisī ātmā kā ḍis-rigārḍa kaisē karē̃gē  ? ¹⁹³Isliē muskarātē haĩ .

¹⁷⁵If He were to sit in front of you and tell you that you didn't fulfil your promise, this toowould be disregard. ¹⁷⁶Since He is making you a crown of His head and placing you ahead of Himself, how could Hehave disregard for you?

¹⁹⁴Aisē nahī̃ ki yād nahī̃ rahtā hai .

¹⁷⁷This is why He simply smiles.

¹⁹⁵Ātmāō̃ kō tō chalā dētē haĩ .

¹⁷⁸It isn't that He doesn't remember.

¹⁹⁶Nimitt banī huī ṭīcarō̃ kō baṛī chaturāī sē chalā dētē haĩ . ¹⁹⁷Kahē̃gē āpnē hamārē bhāvārtha kō nahī̃ samjhā .

¹⁷⁹He moves along withsouls and also moves along with the instrument teachers with great cleverness.

¹⁹⁸Hamārā bhāv yah nahī̃ thā , śhabda mukh sē nikal gayā .

¹⁸⁰They say: You didn't understand mymeaning.

¹⁹⁹Lēkin bāp-dādā bhāv K|kē bhī bhāv kō jāntā hai . ²⁰⁰Ussē chhipā nahī̃ sakē̃gē .

¹⁸¹This was not my intention, but the words just emerged.

²⁰¹Teacher phir bhī samajhē̃gē mērē sē galtī hō gaī  ; hō saktā hai .

¹⁸²However, BapDada understands the meaningbehind the meaning.

²⁰²Lēkin bāp sē tō nahī̃ hō saktī hai nā  ?

¹⁸³You cannot hide anything from Him.

²⁰³Isliyē ab chōṭīchōṭī bātō̃ K|kē liyē samay nahī̃ .

¹⁸⁴Teachers would realise that they have made a mistake;that is possible.

²⁰⁴Yah bhī vyarth mē̃ add hō jātā hai .

¹⁸⁵But the Father wouldn't make a mistake.

²⁰⁵Bāp sē jitnī mēhnat lētē hō , utnā return karnā hōgā . ²⁰⁶Vyakt rūp mē̃ mēhnat lī .

¹⁸⁶This is why there is no longer any time for trivial matters.These are also added to the account of waste.

²⁰⁷Avyakt rūp mē̃ bhī kitnē varṣh hō gayē . ²⁰⁸Chhaṭhā varṣh chal rahā hai .

¹⁸⁷You will have to give the return to Baba according to the effort youtake from Him.

²⁰⁹Avyakt rūp mē̃ bhī chhaḥ varṣh inhī̃ bātō̃ par śhikṣhā miltī rahī . ²¹⁰Ab tak bhī vahī śhikṣhā chāhiē  ?

¹⁸⁸You made Him work on you in the sakar form, and how many years has it been since you have beentaking from the avyakt form?

²¹¹Abhī service lēnē kā time hai athavā return karnē kā time hai  ?

¹⁸⁹So now, is it time to take service or to give the return?

²¹²Agar return nahī̃ karē̃gē tō prajā nahī̃ banā sakē̃gē .

¹⁹⁰If you do not give the returnyou will not be able to create subjects.

²¹³Isliyē ab svayã kō powerful banāō . ²¹⁴Knowledgeful banāō .

¹⁹¹Therefore, now make yourself powerful and knowledge­full.

²¹⁵Anēk prakār key|kī queue sē svayã kō mukt karō .

¹⁹²Liberateyourself from the many different types of queues.

²¹⁶Yukti jō miltī hai uskō kām mē̃ nahī̃ lagātē hō , isliyē mukt nahī̃ hō pātē .

¹⁹³Because you don't use the yuktis you have been given, you aretherefore not able to be liberated.

²¹⁷Achchhā yah huā queue kā response .

¹⁹⁴Achcha. ¹⁹⁵This was the response to the queues.

²¹⁸Ab bāp-dādā bachchō̃ sē vidāī lētē haĩ .

¹⁹⁶BapDada is now taking leave fromthe children.

²¹⁹Achchhā  ! ²²⁰Ōm śhānti . ²²¹Is murlī kā sār ²²² ( 1 ) sākṣhīpan kā takht , bāp-dādā kā dil takht aur viśhva K|kē rājya bhāgya kā takht-in tīnō̃ takhtō̃ kā adhikārī bāp kē pās kisī bhī prakār key|kī queue mē̃ nahī̃ hōgā .

¹⁹⁷Achcha.

²²³ ( 2 ) buddhi kā tālā khōlnē key|kī chābī hai ‘ sarvśhaktiyā̃ ’ . ²²⁴Inkō prāpt karnē sē bhinn-bhinn prakār key|kī ārjiyā̃ bāp-dādā kē pās ḍālnī band hō jāyēṅgī . ²²⁵ ( 3 ) knowledgeful aur trikāldarśhī key|kī stage par sthit hōnē vālā kabhī bhī kisī bhī prakār kā ulahnā nahī̃ dēgā . ²²⁶ ( 4 ) rōj key|kī murlī dvārā jō directions miltī rahtī haĩ un directions arthāt murlī kō dhyān sē sunkar aur usē dhāraṇ karnē sē vyarth saṅkalp aur vr̥itti aur dr̥iṣhṭi kā chañchal hōnā-yah dōnō̃ mukhya kampalēnṭsa samāpt hō jāyēṅgī .

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