रविवार 15 सितंबर 1974 की अव्यक्त मुरली

⁰> ¹15-09-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 10/07/95 Om Shanti Avyakt BapDada Madhuban 15/09/74

²Purūṣhārth kā antim lakṣhya hai - avyakt phariśtā-pan

¹The ultimate objective of making effort is to become an avyakt angel.

³Vighna-vināśhak , gyānsūrya , patit pāvan bāp-dādā nē saṅgamyugī brāhmaṇ bachchō̃ kē prati mahāvākya uchchārē  :

²At present, it is the time for you children to make the ultimate effort to reach your final stage.

⁴Abhī tum bachchō̃ kā antim-sthiti banānē kā antim purūṣhārth chal rahā hai .

³All the maharathichildren who are instruments should also be the instrument examples in their speed of effort.

⁵Jō mahārathī bachchē nimitt banē huē haĩ , un kō apnē purūṣhārth key|kī raphtār mē̃ bhī sabkē āgē nimitt bannā hai .

⁴What is the mostelevated effort? ⁵Whom will you follow in this? ⁶For example, in the sakar form, you saw how effort should be madeand what is called effort.

⁶Śhrēṣhṭh purūṣhārth kaun-sā hōtā hai  ? ⁷Vah kiskō dēkh follow karē̃gē  ?

⁷Earlier, everyone moved forward on the basis of seeing sakar Brahma Baba who was thesymbol of effort.

⁸Jaisē ki sākār mē̃ purūṣhārth kaisē karnā hai aur purūṣhārth kiskō kahā jātā hai  ?

⁸But who is the symbol in the physical form at this time? ⁹The maharathis.

⁹Pahlē tō purūṣhārth K|kē symbol ( simbal ) arthāt sākār brahmā bābā kō dēkhtē huē sab āgē baṛhtē thē lēkin is samay sākār mē̃ , symbol kaun haĩ  ?

¹⁰Are the maharathismaking such effort that, on seeing them, the effort of many other souls becomes simple? ¹¹Do you know what theultimate effort is?

¹⁰- mahārathī . ¹¹Kyā mahārathiyō̃ kā aisā purūṣhārth chal rahā hai ki jiskō dēkh kar anya ātmāō̃ kā bhī purūṣhārth sample hō jāē . ¹²Antim purūṣhārth kaun-sā hai , kyā uskō jāntē hō  ? ¹³Jaisē śhurū-śhurū mē̃ dēh-abhimān kō miṭānē kā purūṣhārth rakhā ki ‘ ‘ maĩ chaturbhuj hū̃ .

¹²In the beginning, you made effort to finish body conscious with the awareness of being"chaturbhuj" (four­armed image), and through this, you were able to remove the consciousness of being a woman, aswell as any weaknesses or cowardice and you thereby became fearless and powerful.

¹⁴’ issē str-bhān , kamjōrī , kāyaratā ādi sab nikal gaī aur āp nirbhay aur śhaktiśhālī ban gayē .

¹³So, in the beginning you madepractical effort to finish body consciousness by having the awareness of being "chaturbhuj".

¹⁵Tō jaisē ādi mē̃ dēh-abhimān miṭānē K|kē liyē , ki ‘ maĩ chaturbhuj hū̃ ’ , yah practical purūṣhārth chalā nā  ? ¹⁶Chaltē-phirtē va bāt kartē yah naśhā rahtā thā ki ‘ maĩ nārī nahī̃ hū̃ , maĩ chaturbhuj hū̃ ’ tō yē dōnō̃ saṅskār aur vah dōnō̃ śhaktiyā̃ mil gaī jaisē ki yē dōnō̃ kārya ham kar saktē haĩ , tō vaisē hī antim lakṣhya kaun-sā smr̥iti mē̃ rahē , jissē ki automatically vah lakṣhaṇ ā jāē̃  ?

¹⁴Whilst walking andmoving around or whilst talking to someone, you had the intoxication that you were not a woman but that you werechaturbhuj; both these sanskars and both these powers became combined through which you are able to carry out bothtasks. ¹⁵In the same way, what ultimate objective should you keep in your awareness through which you will automatically develop those qualifications?

¹⁷Vah antim lakṣhya purūṣhārth K|kē liyē kaun-sā hai  ?

¹⁶What is the ultimate objective of making effort?

¹⁸Vah hai-avyakta phariśhtā hō rahnā .

¹⁷It is to become an avyakt angel.

¹⁹Avyakt-rūp kyā hai  ?

¹⁸What is the avyakt form? ¹⁹To beangelic.

²⁰- phariśtā-pan . ²¹Usmē̃ bhī lāiṭ-rūp sāmnē hai-apanā lakṣhya .

²⁰In this also, you should have your form of light in front of you as your objective.

²²Vah sāmnē rakhnē sē jaisē light K|kē karva ( A u r a ) mē̃ yah mērā ākār hai .

²¹By keeping that in front ofyou, the feeling will be that this is your form in an aura of light.

²³Jaisē vatan mē̃ bhī avyakt-rūp dēkhtē hō , tō avyakt aur vyakt mē̃ kyā antar dēkhtē hō  ?

²²You see your avyakt form in the subtle region, sowhat difference do you see between the avyakt and the vyakt?

²⁴Vyakt , pañch tatvō̃ K|kē kārba mē̃ haĩ aur avyakt , light K|kē kārba mē̃ haĩ .

²³The vyakt form is in an aura of the five elements andthe avyakt form is in an aura of light.

²⁵Light kā rūp tō hai , lēkin āspās chārō̃ ōr light hī light hai , jaisē ki light K|kē kārba mē̃ yah ākār dikhāī dētā hai .

²⁴You do have the form of light, but all around you, there should also be nothingbut light, as though this form is visible in an aura of light.

²⁶Jaisē sūrya dēkhtē hō tō chārō̃ ōr phailī sūrya key|kī kiraṇō̃ key|kī light K|kē bīch mē̃ , sūrya kā rūp dikhāī dētā hai .

²⁵It should be just as when you look at the sun; all aroundyou see light from the rays of the sun and in the middle, you see the form of the sun itself.

²⁷Sūrya key|kī light tō hai , lēkin uskē chārō̃ ōr bhī sūrya key|kī light parchhāī K|kē rūp mē̃ , phailī huī dikhāī dētī hai .

²⁶There is the light of thesun, but all around, the light of the sun is also spread everywhere and visible in the form of an aura.

²⁸Aur light mē̃ viśhēṣh light dikhāī dētī hai .

²⁷It is as thoughyou see a special light amidst the light.

²⁹Isī prakār sē , maĩ ātmā jyōti rūp hū̃-yah tō lakṣhya hai hī . ³⁰Lēkin maĩ ākār mē̃ bhī kārba mē̃ hū̃ .

²⁸In this way, although you have the aim as a soul of being the form of light, inthe avyakt form, you are also in an aura of light.

³¹Chārō̃ ōr apnā svarūp light hī light K|kē bīch mē̃ smr̥iti mē̃ rahē aur dikhāī bhī dē tō aisā anubhav hō .

²⁹You should be able to have the awareness of your form beingsurrounded with light and it should also be visible everywhere.

³²Jaisē ki āinē mē̃ dēkhtē hō tō spaṣhṭ rūp dikhāī dētā hai , vaisē hī knowledge rūpī darpaṇ mē̃ , apnā yah rūp spaṣhṭ dikhāī dē aur anubhav hō .

³⁰When you look in a mirror you are able to experienceseeing your form clearly. ³¹In the same way, this form of yours should be clearly seen and experienced in the mirror ofknowledge.

³³Chaltē-phirtē aur bāt kartē , aisē mahsūs hō ki ‘ maĩ lāiṭ-rūp hū̃ , maĩ phariśhtā chal rahā hū̃ aur maĩ phariśhtā bāt kar rahā hū̃ .

³²Whilst you are walking and moving around and talking to others, others should experience you as a formof light, that you are an angel walking around, that you, an angel, are talking to someone.

³⁴’ tō hī āp lōgō̃ key|kī smr̥iti aur sthiti kā prabhāv aurō̃ par paṛēgā .

³³Only then will you be ableto influence others with your awareness and stage.

³⁵Karttavya kartē huē bhī ki maĩ phariśhtā nimitt is kārya arth|earth pr̥ithvī par pāṅw rakh rahā hū̃ , lēkin maĩ hū̃ avyakt dēśh kā vāsī , ab is smr̥iti kō jyādā baṛhāō .

³⁴Whilst performing any task, increase this awareness: I am an instrument angel, who has stepped onto this earth forthis particular task, but am actually a resident of the avyakt region.

³⁶‘ ‘ maĩ is kāry-artha avatarit huī hū̃ arthāt jaisē ki maĩ is kāry-artha pr̥ithvī par vatan sē āī hū̃ , kārōbār pūrī huī , phir vāpas apnē vatan mē̃ .

³⁵I have incarnated for the sake of this task, that is,it is as though I have come from my home to carry out this task, and as soon as the task is completed, I will returnhome.

³⁷Jaisē ki bāp ātē haĩ , tō bāp kō smr̥iti hai nā ki ham vatan sē āyē haĩ , karttavya kē nimitt aur phir hamkō vāpis jānā hai . ³⁸Aisē hī āp sabkī bhī yah smr̥iti baṛhnī chāhiē ki maĩ avatār hū̃ arthāt maĩ avatarit huī hū̃ , abhī maĩ brāhmaṇ hū̃ aur phir maĩ dēvtā banūṅgī-yah bhī vāstav mē̃ mōṭā rūp hai .

³⁶Just as, when the Father comes, He has the awareness that He has come from His home to carry out aparticular task and that He has to return home, in the same way, all of you should increase the awareness that you arean incarnation that has incarnated. ³⁷"At the moment, I am a Brahmin and later, I will become a deity". ³⁸In fact, this toois a gross form of awareness, because even this is the corporeal stage.

³⁹Yah stage bhī sākārī hai . ⁴⁰Abhī āp lōgō̃ key|kī stage ākārī chāhiē , kyōṅki ākārī sē phir nirākārī sahaj banē̃gē .

³⁹Now, all of you should have an angelic stage,because it is only after being angelic that you will easily be able to become incorporeal.

⁴¹Jaisē bāp bhī sākār sē ākārī banā , ākārī sē phir nirākārī aur phir sākārī banē̃gē . ⁴²’ ’

⁴⁰The father became angelic from being corporeal; then from being angelic, he will become incorporeal and then hewill once again have a corporeal form.

⁴³Ab āp lōgō̃ kō bhī avyakt vatanvāsī stage tak pahuñchnā hai , tabhī tō āp sāth chal sakē̃gē . ⁴⁴Abhī yah sākār sē avyakt rūp kā part kyō̃ huā  ?

⁴¹Now, all of you also have to reach the stage of being the residents of the subtle region, for only then will you be ableto return with the father.

⁴⁵- sabkō avyakt sthiti mē̃ sthit karānē kyōṅki ab tak us stage tak nahī̃ pahuñchē haĩ . ⁴⁶Abhī antim purūṣhārth yah rah gayā hai .

⁴²Why did this part of going from the corporeal to the avyakt form take place? ⁴³To stabilise allof you in your avyakt stage, because as yet, you have not reached that stage.

⁴⁷Isī sē hī sākṣhātkār hōṅgē .

⁴⁴Now, this is the final effort that remains.

⁴⁸Sākār svarūp K|kē naśhē key|kī points tō bahut haĩ ki maĩ śhrēṣhṭh ātmā hū̃ , maĩ brāhmaṇ hū̃ aur maĩ śhakti hū̃ .

⁴⁵Through attaining this form, you will be able to grant visions. ⁴⁶There are many points of intoxication for thecorporeal form.

⁴⁹Is smr̥iti sē tō āpkō naśhē aur khuśhī kā anubhav hōgā .

⁴⁷For example: "I am an elevated soul.", "I am a Brahmin", "I am a Shakti".

⁵⁰Lēkin jab tak is avyakt svarūp mē̃ , light K|kē kārba mē̃ svayã kō anubhav na kiyā hai , tab tak aurō̃ kō āpkā sākṣhātkār nahī̃ hō sakēgā .

⁴⁸With this awareness, youwill experience intoxication and happiness. ⁴⁹However, until you experience yourself in your angelic form in an auraof light, others will not be able to have a vision of you.

⁵¹Kyōṅki jō daivī svarūp kā sākṣhātkār bhaktō̃ kō hōgā , vah light rūp key|kī kārba mē̃ chaltē-phirtē rahnē sē hī hōgā .

⁵⁰This is because whatever visions of the deity form the bhagatshave, that will only be possible when you stay in your aura of light whilst walking and moving around.

⁵²Sākṣhātkār bhī light K|kē binā nahī̃ hōtā hai .

⁵¹Visionscannot be granted without light.

⁵³Svayã jab lāiṭ-rūp mē̃ sthit hōṅgē , āpkē light rūp K|kē prabhāv sē hī unkō sākṣhātkār hōgā .

⁵²Only when you stabilise yourself in your form of light will others have a vision ofyou, through the influence of your form of light.

⁵⁴Jisē śhāstrō̃ mē̃ dikhātē haĩ ki kaṅs nē kumārī kō mārā , tō vah uṛ gaī , sākṣāt-rūpadhārī hō gaī aur phir ākāśhvāṇī key|kī .

⁵³It has been portrayed in the scriptures that when Kans (demon king)tried to kill a kumari, she flew away; she became one who appeared as a vision and spoke from the ether.

⁵⁵Vaisē hī āp lōgō̃ kā sākṣhātkār hō , tō aisā anubhav hōgā ki mānō yah dēvī dvārā ākāśhvāṇī hō rahī hai . ⁵⁶Vah sunnē kō ichchhuk hōṅgē ki yah dēvī yā śhakti mērē prati kyā ākāśhvāṇī kartī hai .

⁵⁴In the sameway, others should have visions of you so that they would experience sound coming from the ether from you as agoddess, and they would want to listen to what this goddess or shakti is going to say to them from the ether.

⁵⁷Āp mē̃ ab yah navīntā dikhāī dē .

⁵⁵Thisnewness should now be visible in you.

⁵⁸Sādhāraṇ bōl nazar na āyē̃ , ūpar sē ākāśhvāṇī hō rahī hai , bas aisā anubhav hō .

⁵⁶Words should not be ordinary but there should be the experience that wordsare being spoken from the ether.

⁵⁹Isliyē kahā ki ab jvālāmukhī bannē kā samay hai .

⁵⁷This is why you are told that it is now the time to become like an intense fire.

⁶⁰Ab āpkā gōpīpan kā part samāpt huā .

⁵⁸Now,your part of being a gopi has finished.

⁶¹Mahārathī jō āgē baṛhtē jā rahē haĩ , unkā is rīti service karnē kā part bhī automatically badlī|badalī hōtā jātā hai .

⁵⁹The part of the maharathis who are moving forward is now automaticallychanging into doing service in this way.

⁶²Pahlē āp lōg bhāṣhaṇ ādi kartī thī̃ aur course karātī thī̃ .

⁶⁰In the beginning, you used to give lectures etc. and you used to give thecourse.

⁶³Abhī chairman K|kē rūp mē̃ thōṛā bōltī hō , course ādi āpkē jō sāthī haĩ , vah karātē haĩ .

⁶¹Now, you speak very little as a chairperson and your companions give the course etc.

⁶⁴Abhī is samay , kōī kō ākarṣhaṇ karnā , himmat aur ullās mē̃ lānā , yah service rah gaī hai , tō phark ā jātā hai nā  ?

⁶²At present, the serviceto attract others, to put zeal and enthusiasm in them and give them courage, still remains to be done, and so there is adifference.

⁶⁵Issē bhī āgē baṛh kar yah anubhav hōgā jaisē ki ākāśhvāṇī hō rahī hai .

⁶³As you go further ahead, and it will be experienced as though someone is speaking from the ether.

⁶⁶Kahē̃gē yah kōī avatār haĩ-aur yah kōī sādhāraṇ śharīrdhārī nahī̃ haĩ . ⁶⁷Avatār pragaṭ huē hai . ⁶⁸Jaisē ki sākṣhātkār mē̃ anubhav kartē-kartē dēvī pragaṭ huī hai . ⁶⁹Mahāvākya bōlē aur prāyaḥlōp .

⁶⁴Theywill say that you are an incarnation, that you are not an ordinary bodily being, but an incarnation that has emerged.Just as when people have a vision of a goddess, it is as though she appears in front of them and speaks elevatedversions and then disappears.

⁷⁰Abhī key|kī stage va purūṣhārth kā lakṣhya yah hōnā hai .

⁶⁵So too, this is the stage and objective of the effort that you should now be making.

⁷¹Ab sthūl kārōbār sē bhī , jaisē ki uparām hōtē jāvēṅgē .

⁶⁶Now, you should be going beyond all physical activities.

⁷²Iśhārē mē̃ sunā , direction diyā aur phir avyakt vatan mē̃ . ⁷³Jaisē sākār mē̃ dēkhā , anubhav kiyā , nīchē āyē , direction diyā , sunā aur phir ūpar .

⁶⁷Through signals, listen, give a direction and then return tothe subtle region, just like you saw and experienced the sakar form: he came down, gave directions, heard everythingand then went up above and beyond.

⁷⁴Śhurū aur ant key|kī kārōbār mē̃ rāt aur din kā antar dikhāī dē .

⁶⁸There should be a visible difference like that of day and night between theactivities of the beginning and the end.

⁷⁵Abhī jimmēvāriyā̃ tō aur bhī baṛhē̃gī .

⁶⁹Now, your responsibilities will increase even more.

⁷⁶Aisē nahī̃ , ki jimmēvāriyā̃ kam hōgī , tab phariśhtā banē̃gē , nahī̃  !

⁷⁰Don't think that whenyou become an angel, your responsibilities decrease; no.

⁷⁷Jimmēvāriyā̃ aur service kā vistār tō chārō̃ ōr aur baṛhēgā .

⁷¹Responsibilities and the expansion of service will increaseeven more.

⁷⁸Jaisē ab vidēśh key|kī bhī service baṛhī nā aur vistār bhī huā nā  ? ⁷⁹Aisē hī bhinn-bhinn prakār key|kī jō service hō rahī hai , vah baṛhēgī jarūr .

⁷²Just as service in the foreign lands has now increased and expanded, in the same way, all the differenttypes of service will also definitely increase.

⁸⁰Viśhva key|kī her|har prakār key|kī ātmāō̃ kā uddhār hōnē kā gāyan bhī śhāstrō̃ mē̃ hai nā  ?

⁷³In the scriptures, there is reference to the upliftment of every type ofsoul.

⁸¹Practical mē̃ huā nā , tab tō iskā śhāstrō̃ mē̃ gāyan hai  ?

⁷⁴This happened practically, and this is why it is remembered for women.

⁸²Yah sab hōgā .

⁷⁵All this will happen.

⁸³Ab tō ēk-ēk sthān par baiṭhē hō , phir das-das sthān , sambhālnē paṛē̃gē phir tō ēk jagah baiṭh bhī nahī̃ sakē̃gē .

⁷⁶At present, youare sitting in one place, but later, you will have to look after places. ⁷⁷You will not be able to sit in one place.

⁸⁴Abhī tō chaḥāṭh mās ēk hī jagah baiṭhtē hō , lēkin phir tō light house misal chārō̃ ōr service kartē rahē̃gē .

⁷⁸Atpresent, you stay in one place for six to eight months. ⁷⁹However, later, you will have to be able to do service in allfour corners as a lighthouse.

⁸⁵Jō nimitt banē huē mukhya haĩ , serviceable haĩ aur rājyabhāgya key|kī gaddī lēnē vālē haĩ , aisē ananya ratna light house misal ghūmtē aur chārō̃ ōr light dētē rahē̃gē .

⁸⁰The main serviceable instruments, who are to claim the throne to the fortune of the kingdom, will continue to givelight to many places like a revolving lighthouse.

⁸⁶Light house kā bhī practical rūp chāhiē nā  ?

⁸¹There has to be the practical form of a lighthouse.

⁸⁷Ēk anēkō̃ kō light dēgē .

⁸²One light willgive light to many others.

⁸⁸Bēhad viśhva K|kē mālik , phir vah kōī ēk area K|kē had kā hī jimmēvār hō , aisā tō hō nahī̃ saktā . ⁸⁹Chāhē nimitt-mātra bhalē hī unkā ēk ṭhikānā hō , jaisē light house kā nimitt ṭhikānā tō ēk hai nā  ?

⁸³Even if, in namesake, you are sitting in one place, it is not possible for someone who is amaster of the unlimited world to be responsible for a limited area.

⁹⁰Lēkin service ēk ṭhikānē key|kī nahī̃ kartē balki chārō̃ ōr light phailātē haĩ . ⁹¹Isī rīti sthān bhalē ēk hī hōgā , lēkin jō apnē mē̃ viśhēṣhatāyē̃ hōṅgī yā śhaktiyā̃ haĩ , uskā lābh chārō̃ ōr hō .

⁸⁴A lighthouse, which is positioned in one fixed place, doesn't serve just one place, but spreads its light in all fourdirections, in the same way, you may be in just one place, but benefit from your specialities and powers has to bespread all around.

⁹²Abhī tak sirph ēk sthān par hī āpkī viśhēṣhtā kā lābh hai .

⁸⁵Until now, your specialities have only been benefitting one place.

⁹³Sūrya ēk sthān kō hī rōśhnī dētā hai kyā  ?

⁸⁶Does the sun give light to justone area?

⁹⁴Tō āpkī bhī viśhēṣh śhakti rūpī kiraṇē̃ chārō̃ ōr phailnī chāhiē nā  ?

⁸⁷So, your special rays of powers should also be spread in all four directions.

⁹⁵Nahī̃ tō master sarvśhaktimān aur gyān sitārē āp kaisē siddha hōṅgē  ?

⁸⁸How else would you be provedto be master almighty authorities and the stars of knowledge?

⁹⁶Master gyānsūrya arthāt bāp-samān . ⁹⁷Sitārē hōtē huē bhī bāp-samān stage . ⁹⁸Vah tō aṣhṭ ratna hī prāpt karē̃gē nā  ?

⁸⁹To be a master sun of knowledge means to be like theFather; whilst being stars, it also means to have a stage similar to that of the Father.

⁹⁹Agar kōī sitārā ēk hī sthān par , apnā prakāśh phailātā hai aur vah ṭimaṭimātā usī apnī area mē̃ hī rōśhnī dētā hai tō uskō master gyānsūrya va bāp-samān nahī̃ kahē̃gē .

⁹⁰Only the eight jewels will attainthis stage. ⁹¹If a star spreads its light in just one area or sparkles, giving light to just its own area, that star would not becalled a master sun or a sun of knowledge similar to the Father.

¹⁰⁰Jab tak vah bāp-samān key|kī stage par nahī̃ āyā hai , tab tak bāp-samān takht nahī̃ lē saktā .

⁹²Unless you reach the stage equal to the Father's, youcannot claim the throne that belongs to the father.

¹⁰¹Isliyē apnī stage aisī banāō jō service baṛhē .

⁹³Therefore, make your stage such that service increases.

¹⁰²Chakradhārī bannē sē hī chakravartī mahārājā banē̃gē . ¹⁰³Yahā̃ chakradhārī , vahā̃ chakravartī .

⁹⁴Only by being a spinner of the discus will you become an emperor who is a ruler of the globe.

¹⁰⁴Jismē̃ light kā bhī chakra hō aur sēvā mē̃ prakāśh phailānē vālā chakra bhī hō , tab hī kahē̃gē - ’ chakradhārī ’ . ¹⁰⁵Aisā chakradhārī hī chakravartī ban saktā hai .

⁹⁵By being one whospins the discus here, you will be become a ruler of the globe. ⁹⁶Here, only when you are a spinner of the discus, thediscus that spreads light in service, will you be called one who spins the discus.

¹⁰⁶Chaltē-phirtē light kā chakra harēk kō dikhāī dēgā , jaisē in āṅkhō̃ sē dikhāī paṛ rahā hai . ¹⁰⁷Āśhcharya khāvēṅgē ki yah sachmuch hai va maĩ hī dēkh rahā hū̃  ?

⁹⁷Only those who are the spinners ofthe discus can become the rulers of the globe. ⁹⁸As you walk and move around, everyone will be able to see a discus oflight, as though they are seeing it with their physical eyes.

¹⁰⁸Āpkē light kā rūp aur light kā crown aisā common hō jāyēgā ki chaltē-phirtē sabkō dikhāī dēgā .

⁹⁹They will be amazed and wonder whether what they areseeing is reality or whether it is something that they alone can see.

¹⁰⁹Yah light K|kē tājdhārī haĩ . ¹¹⁰Jaisē sākār mē̃ light kā anubhav karnā common bāt thī aur khvāhiś karnī nahī̃ paṛtī thī .

¹⁰⁰Your form of light and crown of light will becomeso common that everyone will be able to see you wearing a crown of light as you walk and move around.

¹¹¹Sabkō usī rūp sē nazar ātā thā , jaisē ki in āṅkhō̃ sē dēkh rahē haĩ . ¹¹²Aisē āp lōgō̃ kō anubhav hōgā .

¹⁰¹Just as itwas a common thing to experience light from the corporeal form, so everyone should be able to see you in that form,as though they are actually seeing it with their physical eyes.

¹¹³Dēkhtē-dēkhtē vah khud gum hōnē lagēṅgē-maĩ kahā̃ hū̃ aur kyā dēkh rahā hū̃  ?

¹⁰²You will experience that whilst seeing this, theythemselves will begin to disappear. ¹⁰³"Where am I?

¹¹⁴Jaisē sākār dvārā anubhav kartē thē ki svayã sē hī kabhī-kabhī āśhcharya khātē thē  ; ki kyā mērē pāṅw yahā̃ haĩ , athavā mūl vatan yā sūkṣhma vatan mē̃ haĩ  ?

¹⁰⁴What am I seeing?" ¹⁰⁵You used to experience this through thecorporeal form and sometimes you even used to be amazed with yourself: "Are my feet here or in the incorporealworld or in the subtle region?"

¹¹⁵Jaisē sākār dvārā āpkō anubhav hōtē thē , vaisē hī phir āpkē dvārā sabkō anubhav hōgā . ¹¹⁶Tab tō samān key|kī stage mē̃ āvēṅgē .

¹⁰⁶Just as you had this experience through the sakar form, so others will now experiencethis through you, and only then will you reach the stage of being equal.

¹¹⁷Vah tab hōṅgē , jab bīch-bīch mē̃ apnē is svarūp key|kī smr̥iti lātē rahē̃gē .

¹⁰⁷That will only be possible when, in­ between,you continually bring your form into your awareness.

¹¹⁸Sākār nē bhī gupt-purūṣārtha kiyā .

¹⁰⁸Sakar Baba made this incognito effort.

¹¹⁹Isī prakār āp lōgō̃ kō bhī yah gupta purūṣhārth va gupta mēhnat karnī hai .

¹⁰⁹In the same way, all ofyou also have to make this incognito effort or incognito work.

¹²⁰Itnā attention hai  ?

¹¹⁰Do you pay this much attention?

¹²¹Tension hōtē huē bhī attention rahē .

¹¹¹Even whilst havingtension, there should be attention.

¹²²Abhī tō phir bhī rāt aur din mē̃ ārām karnē kā time miltā hai , lēkin phir tō yah rest lēnā , yah bhī samāpt hō jāyēgā .

¹¹²At present, you still have time to rest during the day and night, but later, there won't be time to take a rest.

¹²³Lēkin jitnā avyakt light rūp mē̃ sthit hōṅgē , utnā hī śharīr sē parē kā abhyās hōnē K|kē kāraṇ yadi dō-chār minute bhī jaisē ki aśharīrī ban jāvēṅgē , tō mānō̃ jaisē ki chār ghaṇṭē kā ārām kar liyā .

¹¹³However,the more you stabilise yourself in the avyakt form and the more you practise remaining beyond the body, even if youbecome bodiless for two to four minutes, the more it will feel like you have had four hours rest.

¹²⁴Aisā samay āyēgā jō ki nīnd kē bajāē cār-pā̃c minute aśharīrī ban jāvēṅgē , jaisē ki nīnd sē śharīr kō khurāk mil jātī hai , vaisē hī yah bhī khurāk mil jāyēgī .

¹¹⁴A time will comewhen, instead of sleeping, you will simply be bodiless for four to five minutes, so that just as the body receives its rest(nourishment) through sleeping, in the same way, you will receive this nourishment.

¹²⁵Śharīr tō purānē hī rahē̃gē .

¹¹⁵The body will be the same oldbody.

¹²⁶Hisāb-kitāb purānā tō hōgā hī . ¹²⁷Sirph usmē̃ yah addition hōgī .

¹¹⁶Of course, your old karmic accounts will still exist, but there will simply be this addition.

¹²⁸Lāiṭ-svarūp K|kē smr̥iti kō majbūt karnē sē hisāb-kitāb cukta karnē mē̃ bhī light rūp hō jāvēṅgē .

¹¹⁷By making theawareness of the form of light strong, you will become the form of light when it comes to settling accounts.

¹²⁹Jaisē injection lagānē sē pañch minute mē̃ hī phark paṛ jātā hai , vaisē hī nīnd key|kī gōlī lēnē sē bhī parēśhānī samāpt hō jātī hai .

¹¹⁸When aninjection is given, you see a difference in five minutes, and even when a sleeping tablet is taken, all distress isfinished.

¹³⁰Āp bhī aisē hī samjhō ki yah ham nīnd key|kī khurāk lētē haĩ .

¹¹⁹In the same way, you should also think that you are taking the nourishment of sleep.

¹³¹Aisī stage lānē K|kē liyē hī yah abhyās hai .

¹²⁰This practice is forbringing about such a stage.

¹³²Amr̥it vēlē bhī jaisē yah abhyās karnā hai-ham jaisē ki avatarit huē haĩ .

¹²¹At amrit vela also, have the special practice of having incarnated.

¹³³Kabhī aisē samjhō ki maĩ aśharīrī aur paramdhām kā nivāsī hū̃ athavā avyakt rūp mē̃ avatarit huī hū̃ aur phir svayã kō kabhī nirākār samjhō .

¹²²Sometimes, consider yourself to be a bodilessresident of Paramdham or that you have incarnated in the avyakt form, and sometimes consider yourself to beincorporeal.

¹³⁴Yah tīn sṭējis par jānē key|kī aisī practice hō jāē jaisē ki ēk kamrē sē dūsrē kamrē mē̃ jānā hōtā hai .

¹²³You should practise having these three stages in such a way that it feels like you are going from oneroom to another.

¹³⁵Tō amr̥it vēlē yah viśhēṣh ‘ aśarīrī-bhav ’ kā vardān lēnā chāhiē abhī viśhēṣh yah anubhav hō .

¹²⁴So, at amrit vela, there should be the special experience of claiming the blessing of being bodiless.Achcha.

¹³⁶Achchhā  ! ¹³⁷Chaṛhtī kalā sarv kā bhalā .

¹²⁵Due to the stage of ascent, there is benefit for everyone.

¹³⁸Chaṛhtī kalā kā , practical svarūp kyā hōtā hai  ? ¹³⁹Usmē̃ sarv kā bhalā hōtā hai . ¹⁴⁰Insē hī chaṛhtī kalā kā apnā purūṣhārth dēkh sakē̃gē .

¹²⁶What is the practical form of the stage of ascent in whichthere is benefit for everyone, through which you would be able to see the effort you need to make for the stage ofascent?

¹⁴¹Sarv kā bhalā hī siddh kartā hai ki chaṛhtī kalā hai .

¹²⁷Benefit for everyone proves that it is the stage of ascent for everyone.

¹⁴²Vāstav mē̃ yahī thermometer hai .

¹²⁸In fact, that is the thermometer.

¹⁴³Āp lōgō̃ kā śhurū mē̃ thā-śītalā dēvī kā part . ¹⁴⁴Abhī hai-jvālā dēvī kā part .

¹²⁹In the beginning, all of you had the part of being the goddesses of coolness and now your part is to be the goddessesof intense fire.

¹⁴⁵Pahlē snēh sē , samīp sambandh mē̃ āyē aur ab phir , śhakti svarūp bannā hai .

¹³⁰At first, people came into close relationship through love, whereas you now have to become theembodiment of power.

¹⁴⁶Abhī sirph guṇ aur snēh kā prabhāv hai yā knowledge kā prabhāv hai , lēkin sākṣātmūrta anubhav karē̃ ki yah kōī sādhāraṇ śhakti nahī̃ hai .

¹³¹At present, there is simply the influence of virtues and love or the influence of knowledge, butwhen will they experience this to be your practical form and that you are not an ordinary Shakti?

¹⁴⁷Jaisē sūrya key|kī kiraṇē̃ phailtī haĩ , vaisē hī master sarvśhaktimān key|kī stage par śhaktiyō̃ va viśhēṣhatāō̃ rūpī kiraṇē̃ chārō̃ ōr phailtī anubhav karē̃ .

¹³²Just as the light ofthe sun spreads, in the same way, everyone all around should experience the rays of your stage of being a masteralmighty authority in the form of powers and specialities.

¹⁴⁸‘ maĩ vighna-vināśhak hū̃ ’ , is smr̥iti key|kī seat par sthit hōkar kārōbār chalāyēṅgē tō vighna sāmnē tak bhī nahī̃ āvēṅgē . ¹⁴⁹Achchhā  ! ¹⁵⁰’ ’ ¹⁵¹Mahāvākyō̃ kā sār

¹³³If you carry out your activities whilst being seated on theseat of a destroyer of obstacles, then the obstacles will not even come in front of you.

¹⁵² ( 1 ) jis prakār prārambh mē̃ dēh abhimān kō miṭānē K|kē liyē yah abhyās kiyā ki ‘ maĩ chaturbhuj hū̃ ’ , vaisē hī purūṣhārth kā antim lakṣhya hai-avyakta phariśhtā hō rahnā . ¹⁵³ ( 2 ) karttavya kartē huē bhī , is smr̥iti kō jyādā baṛhāō ki maĩ phariśhtā nimitt is kāry-artha pr̥ithvī par pāṅw rakh rahā hū̃ lēkin maĩ hū̃ avyakt dēśh kā . ¹⁵⁴Maĩ is kāry-artha avatarit huā hū̃ . ¹⁵⁵ ( 3 ) jō daivī svarūp kā sākṣhātkār bhaktō̃ kō hōgā vah light rūp key|kī kārba mē̃ chaltē-phirtē rahnē sē hōgā .

¹³⁴Achcha.

¹⁵⁶ ( 4 ) āp lōgō̃ kō avyakt vatanvāsī stage tak pahuñchnā hai , tab tō sāth chal sakē̃gē . ¹⁵⁷ ( 5 ) jō nimitt banē huē mukhya haĩ , serviceable haĩ , rājyabhāgya key|kī gaddī lēnē vālē haĩ , aisē ananya ratna light house misal ghūmtē huē chārō̃ ōr light dētē rahē̃gē . ¹⁵⁸ ( 6 ) pavitratā key|kī light kā bhī chakra hō aur sēvā kā prakāśh phailānē vālā bhī chakra hō tab kahē̃gē - ’ chakradhārī . ¹⁵⁹’ aisā chakradhārī hī chakravartī ban saktā hai .

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