बुधवार 15 अक्टूबर 1975 की अव्यक्त मुरली

⁰> ¹15-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 15/10/75 Madhuban Avyakt BapDada Om Shanti ¹Do not be one who commits suicide of the soul.

²Ātm-ghātī mahāpāpī na bankar double ahiṃsak bannē key|kī yuktiyā̃

²Methods to bedoublynon-violent. ³Today, BapDada was singing praise of the children.

³Apnē guṇō̃ aur apnī śhaktiyō̃ kō vardān rūp mē̃ dēkar manuṣy-ātmāō̃ kō sarv-śrēṣṭha ēvã mahān banānē vālē viśhva-kalyāṇakārī śhiv bābā bōlē -

⁴While singing their praise, He saw how the children’spartsare the highest and most elevated in thedrama. ⁵Out of the whole cycle it is only at the confluence age that they become worthy of praise. ⁶In this age, the Supreme Soul Himself sings praise of you elevated souls.

⁴Āj bāpdādā bachchō̃ kā guṇgān kar rahē thē .

⁷It is only at this time that you claim a right todoublepraise.

⁵Guṇgān kartē dēkhā ki drama K|kē andar bachchō̃ kā kitnā ūñchā aur sarvaśhrēṣhṭha part hai . ⁶Vah bhī kalp mē̃ isī saṅgamyug par hī mahimā yōgya bantē haĩ .

⁸Firstly, you becomemasteroceans like the Father. ⁹You become themastersof both the virtues and the powers of the Father. ¹⁰At the same time, in apracticalway you experience the praise and the elevatedstageof souls who are full of all the divine virtues, 16 celestial degrees pure and who are observing the divine codes of conduct.

⁷Isī yug mē̃ svayã paramātmā bhī āp śhrēṣhṭh ātmāō̃ key|kī mahimā gātē haĩ .

¹¹What are the 16 celestial degrees and what are the codes of conduct? ¹²Only at this time do you imbibe theknowledgeof all this.

⁸Is samay hī tum double mahimā K|kē adhikārī bantē hō .

¹³So, you become worthy ofdoublepraise. ¹⁴You become the masters of two worlds.

⁹Ēk bāp samān master sāgar bantē hō , aur jō bāp K|kē guṇ haĩ va śhaktiyā̃ haĩ un dōnō̃ mē̃ master bantē hō .

¹⁵You become worthy ofdoubleworship. ¹⁶You claim a right to thedoubleinheritance of both liberation and liberation-in-life. ¹⁷You claim thedoublecrown. ¹⁸You becomedoublynon-violent.

¹⁰Sāth-sāth ātmā key|kī śhrēṣhṭh stage key|kī bhī mahimā hai - sarvguṇ sampann , sōlah kalā sampūrṇ … is mahimā va bhī practical mē̃ anubhav abhī kartē hō .

¹⁹You become the beloved long-lost and now-found children of thedoubleFather. ²⁰Baba was singing the praise of such elevated children, of how you become the children and the masters of the Master of the world. ²¹By remembering your praise, do you yourselves remain happy?

¹¹Sōlah kalāyē̃ kyā haĩ  ?

²²Maya can never attack you if you remember this praise.

¹²Maryādāyē̃ kyā haĩ  ?

²³Today, Baba was seeing which children have reached whichstage. ²⁴The main thing is to what extent you have become amasterocean of all the virtues, the same as the Father. ²⁵To what extent have you experienced the inheritance of all the powers in your life in apracticalway? ²⁶Together with that, to what extent have you put into your life the elevated and greatstageof the self, that of being completely viceless, full of all the divine virtues, 16 celestial degrees pure, of observing the codes of conduct and being completely non-violent?

¹³In sab bātō̃ key|kī knowledge is samay hī dhāraṇ kartē hō .

²⁷To what extent have you put this greatness into your life?

¹⁴Tō hī double mahimā K|kē yōgya bantē hō .

²⁸There is just praise of a completely virtuous stage.

¹⁵Dō jahān K|kē mālik bantē hō , double pūjā K|kē yōgya bantē hō .

²⁹If even one virtue is missing from a soul who has the stage of being full of all the divine virtues, that soul is then not worthy of thefullpraise. ³⁰So,checkyourselfः Which virtues are missing or to whatpercentageis any virtue missing? ³¹Sixteen celestial degrees means being full of all specialities, that is, you are able to make your form according to the time, and you are able to put whatever thought you have into your form. ³²Through the methods of effort given by Baba, you should be able to use all the success you have for the self and for serving all souls at the right time.

¹⁶Double varsā ‘ mukti aur jīvan-mukti ’ in dōnō̃ K|kē adhikārī bantē hō , double tājdhārī bantē hō , double ahiṃsak bantē hō aur double bāp K|kē lāḍlē aur sikīladhē bachchē bantē hō .

³³While experiencing all the powers, you should be able to give these to all other souls through your form of a bestower of blessings, according to each one’s need. ³⁴You should be able to maintain abalancein all aspects.

¹⁷Aisē bachchō̃ key|kī śhrēṣhṭhatā kā guṇgān kar rahē thē ki bachchē kaisē bālak ban kar viśhva K|kē mālik K|kē bhī mālik ban jātē haĩ .

³⁵That is, you should be able to belove fullone minute andlawfulthe nextः one minute, the form of Maha Kali, the great death, and the next, to be Sheetla, the goddess of coolness.

¹⁸Aisē apnī mahimā kyā svayã bhī sumiraṇ kar harṣhit hōtē hō  ?

³⁶To have all these specialities means to be 16 celestial degrees full.

¹⁹Is sumiraṇ sē kabhī bhī māyā kā war|vār nahī̃ hō sakēgā . ²⁰Bāp āj dēkh rahē thē ki kaun-kaun sē bachchē kis stage tak pahũchē haĩ  ?

³⁷In order to achieve this, you have to have sovereignty over all the sense organs and all the powers of the soulः the mind, intellect and sanskars. ³⁸Only one with such a right can become 16 celestial degrees full.

²¹Mukhya bāt hai bāp samān sarvguṇō̃ mē̃ master sāgar kahā̃ tak banē haĩ  ? ²²Sarv śhaktiyō̃ kā varsā practical jīvan mē̃ kahā̃ tak anubhav kiyā hai  ?

³⁹Anyone with a weakness can neither show any talent, that is, speciality, nor can he give this experience to others.Checkyourself in this wayः Have I imbibed all specialities, that is, have I become 16 celestial degrees full?

²³Sāth-sāth ātmā key|kī jō śhrēṣhṭh va mahān stage hai - sampūrṇ nirvikārī , sarvguṇ sampann , sōlah kalā sampann , maryādā purūṣhōttam aur sampūrṇ ahiṃsak - is mahāntā kō kahā̃ tak jīvan mē̃ lāyā hai  ?

⁴⁰To be completely viceless means that there is no trace of vice, even their progeny, in thoughts or dreams. ⁴¹This is known as being completely viceless. ⁴²To be within the codes of conduct means that every thought, everysecondand every step is according to shrimat, that is, according to the Godly codes of conduct.

²⁴Guṇ sampann avasthā kā kēval gāyan hī hai aur sarvguṇ sampann key|kī avasthā mē̃ yadi ēk bhī guṇ key|kī kamī hai tō unhē̃ full mahimā K|kē yōgya nahī̃ kahē̃gē .

⁴³Each thought and each step should not be taken outside the line of the Godly codes of conduct. ⁴⁴From amrit vela to the time of sleeping, each step should be according to the codes of conduct.

²⁵Tō apnē āp kō check karō ki sarv guṇō̃ mē̃ sē kitnē guṇō̃ mē̃ aur kitnē percentage mē̃ svayã mē̃ guṇō̃ key|kī kamī hai .

⁴⁵Your consciousness, attitude and drishti should all be constantly according to the codes of conduct. ⁴⁶To what extent have you become ones who are within the codes of conduct?

²⁶Sōlah kalā arthāt sarv viśhēṣhatāō̃ mē̃ sampann arthāt jaisā samay vaisā svarūp banā sakē̃ , aur jaisā saṅkalp vaisā svarūp mē̃ lā sakē̃ .

⁴⁷To bedoublynon-violent means that impurity which is lust, the greatest enemy, should not attack you even in your dreams. ⁴⁸There should naturally and easily be the consciousness of brotherhood, that is, you should be an embodiment of that consciousness.

²⁷Bāp dvārā prāpt huē purūṣhārth key|kī vidhi dvārā sarv siddhiyā̃ samay par svayã kē prati va sarv-ātmāō̃ key|kī sēvā kē prati kārya mē̃ lagā sakē̃ .

⁴⁹Those who aredoublynon-violent in this way will never commit the great sin of suicide of the soul. ⁵⁰Not to commit suicide means that the soul will never fall from his completely satopradhanstageand be killed. ⁵¹To fall from a height means to be killed.

²⁸Sarv-śaktiyō̃ kō anubhav mē̃ lātē huē sarv-ātmāō̃ kē prati unhō̃ key|kī āvaśhyaktā pramāṇ , vardānī rūp mē̃ dē sakē̃ .

⁵²To come down from the original virtuous form of the soul, to come down from the stage of the form of power, means to forget. ⁵³This too is accumulated in the account of sin.

²⁹Sarv bātō̃ mē̃ balance rakh sakē̃ arthāt abhī-abhī loveful aur abhī-abhī law-ful ban sakē̃ .

⁵⁴This is why it is said that suicide is the greatest sin. ⁵⁵A non-violent soul never kills anything. ⁵⁶To kill means violence. ⁵⁷So, do any of you kill?

³⁰Abhī-abhī mahākālī rūp aur abhī-abhī śhītlā rūp ban sakē̃ .

⁵⁸You have been given a divine intellect, a divine conscience, a Godly conscience.

³¹Aisī sarv viśēṣatāē̃ arthāt sōlah kalā sampann . ³²Iskē liyē sarv-karmēndriyō̃ aur sarv-ātmik śhaktiyō̃ , man , buddhi aur saṅskār - in sarv par adhikār chāhiē .

⁵⁹If, under the influence of Maya, under the influence of the dictates of the minds of others, under the influence of bad company or under the influence of any situation, you suppress your Godly conscience, it means that you kill the Godly conscience, the divine intellect.

³³Aisā adhikārī hī sōlah kalā sampann ban saktā hai .

⁶⁰Then you cry out and sayः I didn’t want to do it but I did it. ⁶¹Even against my will, it happened.

³⁴Kōī bhī kamzōrī vālā kalā nahī̃ dikhā saktā arthāt viśhēṣhatāyē̃ nahī̃ dikhā saktā aur na hī anubhav karā saktā hai .

⁶²This means to kill the Godly conscience. ⁶³To tell lies, to steal, to cheat or to deceive is also called violence and is a great sin. ⁶⁴So, what do you Brahmins steal?

³⁵Isī rīti sē apnē kō check karō ki sarv viśhēṣhatāyē̃ dhāraṇ kī haĩ arthāt sōlah kalā sampann banē haĩ  ?

⁶⁵If, after becoming a Brahmin, you use or adopt the sanskar, nature or words of a shudra or have bad feeling for anyone, it means you steal the things of shudras. ⁶⁶These things don’t belong to Brahmins.

³⁶Sampūrṇ nirvikārī arthāt sarv vikār sarv vãś-sahit , anśh-mātra bhī arthāt saṅkalp va svapna-mātra mē̃ bhī na hō .

⁶⁷If, after becoming a Brahmin, youusethings that belong to others, that is, if you adopt the sanskars or the nature of a shudra or a devil, it means you are stealing. ⁶⁸Similarly, what do you tell lies about?

³⁷Uskō kahtē haĩ sampūrṇ nirvikārī , maryādā purūṣhōttam arthāt her|har saṅkalp , her|har second aur her|har kadam śrīmat anusār arthāt maryādā K|kē pramāṇ hō .

⁶⁹You say that you are atrustee,that everything is Yoursः the mind, body and wealth, everything is Yours. ⁷⁰However, when you move along under the influence of attachment, you then have the consciousness of ‘I’, and to have the consciousness of ‘mine’ is to tell lies, is it not?

³⁸Saṅkalp bhī vā ēk kadam bhī īśhvarīy maryādā kī lakīr kēbāhar na hō .

⁷¹To say ‘Yours’ and to have the consciousness of ‘mine’ is a lie, is it not?

³⁹Amr̥itvēlē sē rāt K|kē sōnē tak her|har kadam maryādā anukūl , smr̥iti , vr̥itti , aur dr̥iṣhṭi bhī sadā hī maryādā pramāṇ hō .

⁷²You make a promiseः I will eat with You alone, I will sit with You alone, I will speak with You alone, I will fulfil the responsibility of all relationships with You alone.

⁴⁰Aisē maryādā purūṣhōttam kahā̃ tak banē hō  ? ⁴¹Double ahiṃsak arthāt apavitratā arthāt ‘ kām mahāśhatru ’ svapn mē̃ bhī war|vār na karē̃ .

⁷³However, inpracticeyou keep a relationship and connection with other souls as well; instead of having remembrance of the Father, you also have the remembrance of others. ⁷⁴Therefore, is that not a form of killing?

⁴²Sadā bhāī kī smr̥iti sahaj aur svataḥ arthāt smr̥iti svarūp mē̃ hō .

⁷⁵You have promisedः Mine is one Baba and no one else. ⁷⁶So if you don’t fulfil this, that is also a lie. ⁷⁷In this way, how do you cheat and deceive?

⁴³Aisē double ahiṃsak , ātmaghāt kā mahāpāp bhī nahī̃ kartē . ⁴⁴Ātmaghāt arthāt apnē sampūrṇ satōpradhān stage sē nīchē gir kar apnā ghāt nahī̃ kartē .

⁷⁸The greatest deception of all is to deceive yourself, because even though you know and accept, you still divorce yourself from elevated attainment. ⁷⁹This is what it means to deceive yourself. ⁸⁰The sign of deception is that there is the experience of sorrow.

⁴⁵Ūñchāī sē nīchē girnā hī ghāt hai .

⁸¹Together with this, you also deceive the Brahmin family.

⁴⁶Ātmā K|kē aslī guṇ-svarūp aur śhakti-svarūp sthiti sē nīchē ānā arthāt vismr̥it hōnā yah bhī pāp K|kē khātē mē̃ jamā hōtā hai .

⁸²To say one thing and do something else, to hide your weakness and externally glorify your name, or to show yourself to be a good effort maker, is what it means to deceive one another. ⁸³To make a mistake and hide it means to deceive and to cheat.

⁴⁷Isliyē kahā jātā hai ātmaghātī mahāpāpī .

⁸⁴So, “doublynon-violent” means a pure charitable soul, a great soul, one who commits no type of sin.

⁴⁸Sāth-sāth ahiṃsak ātmā kabhī khūn nahī̃ kartī . ⁴⁹Khūn karnā arthāt hiṅsā karnā .

⁸⁵So,checkyourself in this wayः to what extent you adopted the most elevatedstageof the soul that you just heard about.

⁵⁰Tō āp mē̃ sē kōī khūn kartē haĩ  ?

⁸⁶The Father sings praise of such most elevated souls.

⁵¹Jō bāp dvārā divy-buddhi va divy-vivēk va īśvarīy-vivēk milā hai vah māyā vaśh , parmat vaśh , kusaṅg vaśh , yā paristhiti K|kē vaśh agar īśhvarīy vivēk kō dabātē hō , tō samjhō ki īśhvarīy vivēk kā khūn kartē hō , yā divy-buddhi kā khūn kartē hō .

⁸⁷So, today, Baba was singing the praise of the virtues of such children and was reciting their rosary. ⁸⁸Achcha. ⁸⁹To all those who are great, those who are full of all specialities, those who are worthy of praise and worthy of worship, to the children who aredoublynon-violent, BapDada’s love, remembrance and namaste. ⁹⁰Avyakt BapDada’s personal meeting withteacherswho are embodiments of renunciation.

⁵²Bād mē̃ phir chillātē hō ki chāhtā tō nahī̃ hū̃ lēkin kar liyā , na chāhtē huē bhī hō gayā .

⁹¹Teachersmeans servers. ⁹²A server means one who is an embodiment of renunciation and tapasya.Teachersshouldcheckthemselves in a subtle wayः not in a gross form, but in a subtle way.

⁵³Gōyā yah hai īśhvarīy vivēk kā khūn karnā .

⁹³That is, did I remain an embodiment of renunciation throughout the day?

⁵⁴Jhūṭh bōlnā , chōrī karnā , ṭhagī karnā va dhōkhā dēnā iskō bhī hiṅsā va mahāpāp kahā jātā hai .

⁹⁴That is, instead of being an embodiment of renunciation, did I become someone who accepted some facility or some object?

⁵⁵Tō tum brāhmaṇ chōrī kaunsī kartē hō  ?

⁹⁵Those who are embodiments of renunciation would never accept anything.

⁵⁶Śhūdrapan K|kē saṅskār svabhāv va bōl va kisī kē prati bhāvnā , brāhmaṇ bannē kē bād kārya mē̃ lagātē hō va apnātē hō tō gōyā śhūdrō̃ key|kī vastu chōrī kartē hō .

⁹⁶When you think about accepting something, your tapasya then finishes. ⁹⁷Renunciation definitely makes you an embodiment of tapasya. ⁹⁸Where renunciation and tapasya finish, service also finishes. ⁹⁹No matter in how many ways one serves externally, if there is no renunciation and tapasya, there is no success in service.

⁵⁷Jabki yah brāhmaṇō̃ key|kī vastu hī nahī̃ hai .

¹⁰⁰Someteacherswonder why there isn’t success inservice.

⁵⁸Tō dūsrō̃ key|kī vastu use karnā arthāt brāhmaṇ bannē kē bād āsurī va śhūdrapan K|kē saṅskār va svabhāv dhāraṇ karnā arthāt hiṅsā karnā hai .

¹⁰¹Not to have expansion inserviceis a different matter, for to move along according to the discipline is success inservice. ¹⁰²That will happen when there is renunciation and tapasya. “I am ateacher, I amin charge,I am knowledgeable, I am yogi”ः to accept this for the self is not said to be renunciation.

⁵⁹Aisē hī jhūṭh kaisē bōltē hō  ?

¹⁰³Others may say this of you, but you should not have to say this for yourself.

⁶⁰Kahtē hō ham trustee haĩ - sab kuchh āpkā hai - tan , man aur dhan sab tērā .

¹⁰⁴If you have to say it for yourself that would then be said to be self-pride. ¹⁰⁵The definition of renunciation is not ordinary.

⁶¹Phir maĩ-man mē̃ mōh vaśh hōkar chaltē hō . ⁶²Tō maĩ-pan lānā yā mērā samajhnā yah bhī jhūṭh huā nā  ?

¹⁰⁶Even souls who are going to become subjects have renunciation of the gross form, but those who become instruments have renunciation in a subtle way.

⁶³Kahnā tērā aur karnā mērā - jhūṭh huā nā  ?

¹⁰⁷Not to accept anypositionor any object from any person is renunciation.

⁶⁴Vāydā kartē hō tumhī̃ sē khā̃ū , tumhī̃ sē baiṭhū̃ , tumhī̃ sē bōlū̃ aur tumhī̃ sē sarv - sambandh nibhāū̃ - lēkin practical mē̃ anya ātmāō̃ sē bhī sambandh va samparka rakhtē hō .

¹⁰⁸Otherwise, there is the sayingः Those who accept success disregard God’s miracles. ¹⁰⁹Here, too, if you accept any success that you achieved through knowledge and yoga in the form of regard and honour, that too is a form of reward as the result of using the right method. ¹¹⁰To accept anything of this means to accept success.

⁶⁵Bāp key|kī smr̥iti K|kē bajāy anya smr̥iti bhī sāth-sāth rakhtē hō .

¹¹¹Those who accept success finish their reward here and they do not then create anything for the future.

⁶⁶Tō yah bhī khūn huā nā  ?

¹¹²So,teachershave tocheckthemselves in a very subtle way.

⁶⁷Vāydā hai ki mērā tō ēk bāp , dūsrā na kōī .

¹¹³As a server, your renunciation and tapasya should be constant. ¹¹⁴Tapasya means to stay in love with the one Father.

⁶⁸Agar vah nahī̃ nibhātē tō yah bhī jhūṭh huā . ⁶⁹Aisē hī dhōkhā aur ṭhagī kaunsī kartē hō  ?

¹¹⁵If your intellect is subservient to any fortune that you receive temporarily, you cannot be an embodiment of success in service.

⁷⁰Sabsē baṛā dhōkhā svayã kō dētē hō ki jō jāntē huē , māntē huē phir bhī svayã kō śhrēṣhṭh prāpti sē vañchit kar dētē hō - yah huā svayã kō dhōkhā dēnā .

¹¹⁶In order to become an embodiment of success, you need to have renunciation and tapasya. ¹¹⁷Renunciation does not mean that you renounce your relationships and come and sit here; no. ¹¹⁸Renunciation of praise, renunciation of respect and renunciation of nature, the servantः this is renunciation.

⁷¹Dhōkhē key|kī niśhānī hai jissē duḥkh key|kī prāpti hōtī hai .

¹¹⁹Then, see how you will have to put in less effort and will achieve greater success.

⁷²Sāth-sāth brāhmaṇ parivār mē̃ bhī dhōkhā dētē hō .

¹²⁰Why is there at present more work put in and less success?

⁷³Kahnā ēk aur karnā dūsrā , apnī kamjōrī kō chhipākar bāhar sē apnā nām bālā karnā yā apnē kō achchhā puruṣhārthī siddh karnā .

¹²¹Because something is now lacking in both of these things, that is, in your renunciation and tapasya. ¹²²Those who have both renunciation and tapasya are accurateteachers, that is, they areteacherswho are doing some work.

⁷⁴Yah ēk dūsrē kō dhōkhā dētē hō .

¹²³Otherwise, they would be said to beteachersin name only.

⁷⁵Kōī bhī galatī|galtī karkē chhipānā yah bhī dhōkhā dēnā hai va ṭhagī karnā hai . ⁷⁶Tō double ahiṃsak arthāt puṇya ātmā , mahān ātmā , jissē kōī prakār kā pāp na hō .

¹²⁴Teachersshould not be weak in anysubject. ¹²⁵If ateacheris weak, then whomever theteacherbecomes an instrument for, that person will also be weak and this is whyteachersshould beperfectin allsubjects. ¹²⁶It is not the duty ofteachersto say, “What can I do?

⁷⁷Aisē apnē kō check karō ki ātmā key|kī sarvaśhrēṣhṭha stage jō abhī sunāī vah kahā̃ tak dhāraṇ kī hai  ? ⁷⁸Aisē sarvaśhrēṣhṭha ātmāō̃ kā bāp bhī gāyan kartē haĩ .

¹²⁷How can I do this?” or, “I don’t know how to do this.” These are not the words of ateacher. ¹²⁸These are words of subjects. ¹²⁹Do you consider yourselves to be embodiments of success in this way?Checkः there is definitely some obstruction somewhere because this is why you are not embodiments of success.

⁷⁹Tō āj aisē bachchō̃ kā guṇgān kar rahē thē va mālā sumiraṇ kar rahē thē .

¹³⁰Where there is the attraction of renunciation and tapasya,servicewill also be attracted and follow.

⁸⁰Achchhā .

¹³¹Do you understand?

⁸¹Aisē sarv mahān , sarv yōgyatāyē̃-sampanna , gāyan aur pūjan yōgya aur double ahiṃsak bachchō̃ kō bāpdādā kā yād-pyār aur namastē .

¹³²Becometeacherswho are such embodiments of success. ¹³³Expansion inserviceis based on suchteachers. ¹³⁴Such teachers are said to belucky. ¹³⁵It is for them that there is the saying, “Even dust becomes gold”.

⁸²Ōm śhānti  ! ⁸³Is murlī kā sār

¹³⁶Dust will become gold, that is, you will become an embodiment of success.

⁸⁴1 . is saṅgamyug par tum bachchē double mahimā K|kē adhikārī bantē hō .

¹³⁷Are youteacherssuch embodiments of success? ¹³⁸Of course it would be numberwise. ¹³⁹Theteachers’numberis at the front.

⁸⁵Ēk bāp samān guṇ aur śhaktiyō̃ K|kē master sāgar bantē hō , sāth-sāth ātmā key|kī sarvaśhrēṣhṭha stage key|kī mahimā - sarvguṇ sampann , sōlah kalā sampūrṇ , sampūrṇ nirvikārī , sampūrṇ ahiṃsak aur maryādā purūṣhōttam K|kē yōgya bantē hō .

¹⁴⁰Achcha. ¹⁴¹If you haven’t become such embodiments of success, then become that now. ¹⁴²Main qualifications of those who fulfil the responsibility of love for the Fatherः ¹⁴³Have you made the Father your Companion for life?

⁸⁶2 . sōlah kalā sampann bannē K|kē liyē sarv-karmēndriyō̃ aur sarv ātmik śhaktiyō̃ par adhikār chāhiyē .

¹⁴⁴You have to fulfil your responsibility to your Companion. ¹⁴⁵To fulfil your responsibility means to follow His directions at every step.

⁸⁷3 . jis vyakti mē̃ sarv vikār sarv vanśh sahit anśh-mātra va svapna-mātra mē̃ bhī na hō uskō kahē̃gē - sampūrṇ nirvikārī .

¹⁴⁶To follow His directions at every step means to fulfil your responsibility to your Companion. ¹⁴⁷Are you those who fulfil their responsibility in this way or those who simply have love for Him?

⁸⁸4 . amr̥it vēlē sē lēkar rāt K|kē sōnē tak her|har saṅkalp , her|har second , her|har bōl , her|har karma , her|har kadam īśhvarīy maryādā K|kē anukūl hō - aisē vyakti kō hī maryādā purūṣhōttam kahē̃gē .

¹⁴⁸Some are even now still trying to forge their love and this is why they say that they are unable to have yoga. ¹⁴⁹Those who are able to have yoga for a short time, but their yoga then breaks – for them it would be said that they are those who are trying to forge their love.

⁸⁹5 . double ahiṃsak arthāt apavitratā arthāt kām mahāśhatru svapn mē̃ bhī war|vār na karē , sadā bhāī kī sahaj smr̥iti rahē . ⁹⁰Aisē double ahiṃsak apnē sampūrṇ satōpradhān stage sē gir kar ātmaghāt nahī̃ kartē .

¹⁵⁰Those who fulfil the responsibility of love are lost in love; they have completely forgotten all awareness of their body and physical relations. ¹⁵¹Therefore, you also have to fulfil such a responsibility of love with the Father, and so how would you then remember your body or bodily relations? ¹⁵²* O M S H A N T I *