गुरुवार 23 अक्टूबर 1975 की अव्यक्त मुरली

⁰> ¹23-10-75 om shanti avyakt baapdaadaamdhuban

⁰> > 01/07/96 Om Shanti Avyakt BapDada Madhuban 23/10/75

²intazaar ko chhodkar intazaam karo! ³vishwa ki takdeer ko ooncha banaane vaale, maayaavi-srishti ka mahaavinaash kar daivi-srishti ki sthaapna karne vaale, rachayita shiv baba, nav-nirmaan ke intazaam mein ek-jut ho jaane ka aahvaan karte hue bole:- ⁴aaj baapdaada vishwa ki takdeer banaane vaale takdeer-vaan bachchon ki tasveer dekh rahe hain।

¹Stop waiting and start making preparations.

⁵kis-kis aatma mein kaun-kaun si takdeer ki lakeeren dikhaai deti hain aur kaun-kaunsi ab spashta hone vaali hai? ⁶har ek ke takdeer ki lakeer apni-apni dikhaai de rahi hai।

²Today, BapDada is seeing the image of the fortunate children who are creating the fortune of the whole world.Which lines of fortune are visible in which particular children, and which lines are still to be revealed?

⁷takdeer ki rekhaaon mein mukhya chaar subjects ki chaar rekhaayen dikhaai deti hai।

³Each one'slines of fortune visible are his own. ⁴In the lines of fortune, four lines of the four main subjects are visible.

⁸bahut thode bachche hain jinki chaaron ki chaaron hi rekhaayen spashta hain arthaat chaaron hi subjects mein tadbeer dvaara apni oonchi takdeer banaai hai।

⁵There arevery few children in whom all four lines are very clear, that is, very few who have created an elevated fortune throughmaking effort in all four subjects.

⁹is pramaan paas with honours aur first class arthaat first division mein aise takdeervaan hi aayenge jinhon ki chaaro hi takdeer ki lakeeren spashta hain।

⁶Therefore, only those whose all four lines of fortune are clear will pass withhonours, that is, only they will claim the number one; only they will come into the first class, the first division.

¹⁰paas with honours ki takdeer ki lakeeren chaaron hi or ek samaan chamakti hui spashta dikhaai deti hain। ¹¹jo hain ‘ashta ratna।

⁷Thelines of fortune of those who pass with honours are sparkling brightly and equally in all directions and are clearlyvisible; these are of the eight jewels.

¹²’doosre number mein first division vaale sau ratna,jinki chaaron hi lakeeren dikhaai deti hain lekin samaan spashta roop nahin hain। ¹³koi jyaada tej hain, koi kuchh kam।

⁸In the second number are the hundred jewels, those of the first division whosefour lines are visible, but are not all clearly visible to the same extent; some are brighter than others.

¹⁴second division solah hajaar।

⁹The seconddivision is of the sixteen thousand.

¹⁵un solah hajaar mein se pahle do teen hajaar ki rekhaaon mein chaar subjects mein se teen subjects 50% marks mein paas hain aur ek subjects mein 25% mein paas hain arthaat na ke baraabar hain।

¹⁰Out of those sixteen thousand, the first two to three thousand have passed withfifty per cent marks in three of the four subjects and twenty­ five per cent marks in one subject, that is, it is almost likenil marks in the fourth subject.

¹⁶aise sarva takdeervaanon ki takdeer dekhi।

¹¹BapDada saw the fortune of such fortunate children.

¹⁷aaj baapdaada chaaron taraph ke brahman bachchon ki janma-patri dekh rahe the।

¹²Today, BapDada was looking at the horoscope of the Brahmin children in all four directions.

¹⁸janma-patri dekhte vartamaan samay maijoreti ke andar ek vishesh sankalp chalta hua dekha।

¹³Whilst looking at thehoroscope, Baba saw that the majority of children have one particular thought.

¹⁹woh kya?

¹⁴What is that thought?

²⁰vishwa ki aadhaarmoortta aatmaayen bhi koi aadhaar par khadi hui dekheen।

¹⁵Baba saw thatthe souls who are the support for the world are also dependent upon some support.

²¹woh aadhaar kya?

¹⁶What is that support?

²²duniya ke vinaashkaari saadhnon ko dekhte hain va prakriti ki halchal kab hoti hai, kahaan hoti hai, hoti hai ya nahin hoti hai? ²³- is aadhaar par aadhaarmoortta ko khade hue dekha।

¹⁷Baba sawthe images of support standing on the support of looking at the instruments for the destruction of this world, or theyare wondering if, or when and where, there would be an upheaval of the elements.

²⁴aise aadhaar par thaharne vaale bachchon se baapdaada ka prashn hai ki sthaapna karne vaale vinaash ke aadhaar par rahege to sthaapna karne vaalon ka bhavishya kya hoga?

¹⁸BapDada has a question for thosewho are standing on such a support: If those who are carrying out establishment are dependent upon destruction, thenwhat would be their future?

²⁵vinaash jvaala prajjavlit karne ke aadhaarmoortta kaun?

¹⁹Who would then be the image of support for igniting the flames of destruction?

²⁶prakriti ka parivartan karne vaale kaun?

²⁰Whowould then transform the elements?

²⁷prakriti va vinaash ke saadhnon ke aadhaar par khade hue purooshon se uttam purooshottam ho sakte hain athva purooshottam ke order par arthaat shreshtha sankalp ke aadhaar par, sarva aadhaarmoortto ke sampoorn banne ke aadhaar par vinaashkaari saadhan va prakriti apna kaarya karegi?

²¹Can those who are standing on the support of the elements or the destruction bethe highest amongst human beings, that is, can they be the most elevated beings? ²²Or, is it that the instruments fordestruction and the elements will carry out their task on the orders of the elevated thoughts of the elevated humanbeings and on the basis of all the images of support becoming complete?

²⁸order dene vaala kaun?

²³Who will give the order?

²⁹adhikaari kaun - prakriti ya purooshottam?

²⁴Who has allrights? ²⁵The elements or the most elevated beings?

³⁰aadhaarmoortta ka kisi aadhaar par rehna unko adhikaari kahenge?

²⁶Would you call the images of support, "Those with all rights", ifthey are dependent on some support?

³¹to kya dekha?

²⁷So what did Baba see?

³²-intazaam karne vaale intazaar mein hain।

²⁸Those who are making preparations are waiting inanticipation.

³³intazaam karne mein albelaapan aur intazaar karne mein alert (chaukanne) hain।

²⁹They are careless in making preparations and alert in waiting. ³⁰Seeing this, BapDada was amused andalso felt mercy.

³⁴isko dekhte hue baapdaada ko hansi bhi aai aur raham bhi aaya, - kyon?

³¹Why? ³²Children are even now not able to recognise the cleverness of Maya.

³⁵maaya ki chaturaai ko ab tak bachche parakh nahin sake hain।

³³Maya is putting you tosleep in the sweet sleep of waiting.

³⁶intazaar ki meethi neend mein maaya sula rahi hai aur bachche aadhe kalpa ke sone ke sanskaar-vash ho kar koi to second ka jhutka khaate hain aur phir hosh mein aate hain, phir intazaam karne ke josh mein aa jaate hain aur koi to kuchh minute ke liye so bhi jaate hain, phir josh aur hosh mein aate hain। ³⁷teesri prakaar ke bachche kaaphi aaraam se sote-sote beech-beech me okh khol kar dekhte rehte hain ki abhi kuchh hua, abhi tak to kuchh nahin hua hai।

³⁴And, because of being under the influence of the sanskar of sleeping for half akalpa, some doze off for a second then become conscious again and develop force in making preparations, whereasothers fall asleep for a few minutes, then become conscious and develop that force. ³⁵The third type of children aresleeping comfortably, and, every now and then, open their eyes to see whether anything has yet happened or not.They think: We will think about it when it happens. ³⁶Would you not be amused if you were to see this scene?

³⁸jab hoga tab dekha jaayega। ³⁹yeh drishya dekh kya hansi nahin aayegi?

³⁷Even whilst having received the third eye, they are not able to recognise Maya.

⁴⁰teesra netra milte hue bhi maaya ko parakh nahin sakte, isliye maaya ko achhi tarah se parakhne ke liye parakh-shakti ko vishesh roop se apne mein dhaaran karo।

³⁸Therefore, in order to recognise Mayavery clearly, especially imbibe the power to discriminate within yourself. ³⁹Do not count the time as to whether thereare two months or four months, but make yourself powerful.

⁴¹do maas hain ya chaar maas hain,yeh samay ki ginti nahin karo lekin svayan ko samartha banaao। ⁴²hoga athva nahin hoga, kya hoga aur kab hoga?

⁴⁰Instead of thinking about whether something willhappen or not, or when it will happen, stabilise yourself in the stage of being elevated.

⁴³in sankalpon ke bajaae purooshottam sthiti mein sthit ho sangathan ko sampoorn banaane ke sankalp ke aadhaar se prakriti ko order dene ke adhikaari bano।

⁴¹Then, on the basis of having the thought of making the gathering perfect, become one who has all rights to give theorder to the elements. ⁴²"It should happen, but I don't know what will happen.

⁴⁴hona to chaahiye lekin pata nahin kya hoga, shaayad ho, do chaar maas mein to kuchh dikhaai nahin deta hai,sangamayug chaalees varsha ka hai athva pachaas varsha ka hai -isi prakaar ke sankalp bhi sampoorn nishchay ke aage baap ke va svayan ke sthaapna ke kaarya mein vighna daalne vaala ati sookshm roop ka royal sanshay hai।

⁴³Perhaps, it may happen in two to fourmonths, even though, at present, nothing is visible. ⁴⁴I don't know whether the confluence age is forty years or fiftyyears." ⁴⁵These types of thoughts are an extremely subtle form of royal doubts; they create an obstacle to your havingcomplete faith in the Father and your task of establishment.

⁴⁵jab tak yeh sanshay hai tab tak sampoorn vijayi nahin ban sakte।

⁴⁶Whilst you have these thoughts, you cannot becomecompletely victorious.

⁴⁶gaayan hi hai - ‘nishchay buddhi vijayanti।

⁴⁷The praise is: Those who have faith in the intellect are victorious.

⁴⁷’to vijayi aatma ko sanshay ke royal roop ka sankalp ho nahin sakta।

⁴⁸And so, victorious soulscan have no thoughts of the royal form of doubt.

⁴⁸sampoorn nishchay buddhi apne vishwa-parivartan ke kaarya mein din-raat busy rahege। ⁴⁹jaise koi vishesh kaarya ki zimmevaari hoti hai to din-raat intazaam mein lag jaate hain, na ki intazaar karte hain ki jab time hoga tab stage sajaayenge va saadhnon ko apnaayenge।

⁴⁹Someone who has complete faith in the intellect will remain busy in his task of world transformation day and night.When someone has a responsibility for carrying out a particular task, he remains engaged in making preparations forthat day and night; he doesn't wait for anything, thinking that he will decorate the stage when it is time for it, or thathe will use those facilities then.

⁵⁰samay ke pahle intazaam kiya jaata hai।

⁵⁰Preparations are made in advance.

⁵¹to vishwa ke parivartan ki zimmevaari,yeh bhi parivartan samaaroh abhi manaane ka hai।

⁵¹The responsibility for world transformation, theceremony for this transformation, has to be celebrated at this time.

⁵²sarva aatmaon ko apne-apne anusaar satopradhaan banaane ka va baap ka parichay dene ka vishaal vishwa ka sammelan karna hai।

⁵²All you souls have to participate in the unlimitedworld conference of making yourselves satopradhan and giving the Father's message.

⁵³iske liye pahle se hi aap ko apni sthiti ki stage banaane ka intazaam karna hai ya us samay karoge?

⁵³For this, will you makepreparations for creating your stage in advance or will you do it at that time?

⁵⁴jaise sthool stage ke bina,bhaashan karna va sandesh dena nahin ho sakta vaise antim samay par svayan ke sampoorn sthiti ki stage bina vishaal vishwa-sammelan mein sandesh kaise de sakenge?

⁵⁴Just as without a physical stage, youcannot give a lecture or a message, in the same way, without having created the stage of your perfect stage, howwould you be able to give the message at the final moment to the unlimited world conference?

⁵⁵arthaat baap ko prasiddha va prakhyaat kaise kar sakenge?

⁵⁵How would you beable to reveal the Father?

⁵⁶to stage ko pahle se taiyaar karenge athva us samay karenge?

⁵⁶Will you prepare the stage in advance or will you prepare it at that time?

⁵⁷isliye intazaar ko chhod intazaam mein lag jaao।

⁵⁷Therefore, stopwaiting and start making preparations.

⁵⁸yeh sankalp bhi vyartha sankalp hai, is vyartha ko bhi samartha mein parivartan karo।

⁵⁸This is also a wasteful thought. ⁵⁹So transform this wasteful thought into apowerful one.

⁵⁹adhikaari bano।

⁶⁰Become those who have all rights.

⁶⁰prakriti ko order karne ke samartha stage ko banaao। ⁶¹sangathit roop se sarva braahmanon ke andar raham ki bhaavna, vishwa-kalyaan ki bhaavna, sarva-aatmaon ko duhkhon se chhudaane ki shubh kaamnaae jab tak dil se utpanna nahin hongi tab tak vishwa-parivartan rooka hua hai।

⁶¹Create a powerful stage with which you can order the elements.Whilst all of you Brahmins do not collectively have in your heart feelings of mercy, world benefit and the goodwishes of liberating all souls from their sorrow, world transformation will still be waiting.

⁶²abhi halchal mein ho - ek hi sankalp mein achal aur atal nahin ho।

⁶²At present, you arefluctuating; you are not unshakeable and firm in just one thought.

⁶³angad samaan adol banna arthaat antim ghadi laana।

⁶³To become as unshakeable as Angad means tobring about the final moment.

⁶⁴to sangathit roop se aise ek sankalp ko apnaao arthaat dridh sankalp ki ikatthi anguli sabhi do,to yeh kaliyugi parvat parivartan karke golden world ko la sake।

⁶⁴Adopt one thought in a collective way, that is, all of you should together give a fingerof determined thought and this iron­aged mountain will be transformed and you will be able to bring about the goldenworld.

⁶⁵samjha? ⁶⁶kya intazaam karna hai?

⁶⁵Do you understand what preparations you have to make?

⁶⁷achha।

⁶⁶Achcha.

⁶⁸ant mein baapdaada ne ek sankalp mein angad samaan achal rahne vaale ki - yeh sab hua hi pada hai, aise sampoorn nishchay buddhi, har sankalp, bol aur karma mein sada vijayi, aise adhikaari bachchon ko yaad-pyaar diya aur namaste ki।

⁶⁷To those who constantly remain unshakeable in one thought like Angad; to those who have complete faith in theintellect and who are victorious in every thought, word and deed; to such children who have all rights; love,remembrance and namaste from BapDada.

⁶⁹deedi ji ke saath ⁷⁰sangathan ka bal arthaat ek hi sankalp

⁶⁸The power of the gathering means to have just one thought.

⁷¹roohaani yaatri jo double yaatra karne aate hain - ek madhuban ki yaatra, doosri vishesh madhuban mein roohaani yaatra।

⁶⁹(Speaking to Didiji) Spiritual pilgrims are those who come on the double pilgrimage. ⁷⁰One is the pilgrimage to Madhuban and the other isthe special spiritual pilgrimage in Madhuban.

⁷²to double yaatra karne vaale yaatri jo bhi aate hain woh aaraam se apni yaatra saphal karke jaate hain।

⁷¹So, do all the pilgrims who come on the double pilgrimage returnhaving made their pilgrimage comfortably and worthwhile?

⁷³sab santushta rehte hain।

⁷²Do all of you remain content?

⁷⁴gaaya jaata hai ki yadi dil bada hai,to jagah bhi badi hai।

⁷³It is sung: If your heart isbig, then the place is also big.

⁷⁵sthool jagah bhale hi kam ho lekin aane vaalon ki, svaagat karne vaalon ki aur sait karne vaalon ki dil badi hai to jagah ki kami mahsoos nahin hogi।

⁷⁴Even though the place may be very small, if the hearts of those who come, of thosewho welcome them and of those who accommodate them are large, then there is no feeling of a lack of space.

⁷⁶phir 63janmon ki, ki hui yaatraaon se to sab selveshansa sangam ki yaatra par jyaada milti hain।

⁷⁵Then,the pilgrimage of the confluence age gives you much more facilities than the pilgrimages that you have been on forsixty­three births.

⁷⁷woh jad chitron ki yaatra kitni mushkil hoti hai।

⁷⁶The pilgrimages to the non­living images are so difficult.

⁷⁸aap log bhi to yeh dekh-rekh karti ho ki hamaara sangathan ek sankalp vaala kahaan tak bana hai?

⁷⁷All of you also see to what extent yourgathering has become united with one thought.

⁷⁹shaastron mein gaayan hai ki brahma ko sankalp utha ki srishti rachen to srishti rachi gai।

⁷⁸In the scriptures, it is remembered that Brahma had a thought tocreate the world and so the world was created.

⁸⁰yahaan akele brahma ki to baat nahin, lekin brahma sahit sab braahmanon ka bhi jab ek saath yeh sankalp uthe ki ab ham sab ever ready hain aur nai duniya ki sthaapan honi hi chaahiye ya hogi hi - aisa dridh sankalp jab braahmanon ke andar utpanna ho,tab hi srishti ka parivartan ho arthaat nai srishti ki rachna practical mein dikhaai de।

⁷⁹Here, it is not a question of Brahma alone, but it is when all Brahmins, together with Brahma, have the same thoughtof all being ever­ready, and that the establishment of the new world has to happen or will happen; it is when such adetermined thought arises in all Brahmins, that the world can then be transformed, that is, only then can youpractically see the creation of the new world.

⁸¹ismen bhi sangathan ka bal chaahiye। ⁸²ek do ka va sirf aath ka nahin,lekin saare sangathan ka ek sankalp chaahiye।

⁸⁰In this also, you need to have the power of the gathering; not just thepower of one or two or of the eight, but everyone in the gathering has to have the same thought.

⁸³sankalp se srishti rachna, iska rahasya is prakaar se hai। ⁸⁴sankalp utpanna hoga aur second mein samaapti ka nagaada bajna shuru ho jaayega।

⁸¹The significance ofcreating the world through thought means that you would have a thought and within a second, the drums ofcompletion would beat.

⁸⁵ek taraph samaapti ka nagaada, doosri taraph nai duniya ka nazaara saath-saath dikhaai dega।

⁸²On the one hand, the drums of completion would beat and on the other hand, you would see the scenes of the newworld.

⁸⁶vahaan hi vinaash ki ati hogi aur vahaan hi jalmai ke beech chaaron or vinaash mein ek hissa dharti aur baaki teen hissa to jalmai hogi na?

⁸³On the one hand, there would be the climax of destruction, and in the same place, amidst the flood anddestruction, there would be one quarter land and three quarters water.

⁸⁷yeh jo sabhi peechhepeechhe anek dharmo ke kaaran anek desh bane hain, woh anek dharma jab samaapta honge to anek desh bhi ek sairgaah ke roop mein jal ke beech ek taapu ke muaaphik ho jaayenge।

⁸⁴Many different countries have been created dueto the many religions that have been established towards the end. ⁸⁵When the many religions finish, then all the manycountries will come together in a form of one big island.

⁸⁸to ek taraph vinaash ki ati ke nagaade honge,doosri taraph first prince (shreekrishna) ke janma ka aavaaj bulanda hoga, woh patte par nahin aayega।

⁸⁶On the one hand, there would be the drums of the climax ofdestruction and on the other hand, the sound of the birth of Shri Krishna, the first prince, would be heard everywhere.He would not come floating on a pipal leaf.

⁸⁹dikhaate hain na jalmai ke baad patte par shreekrishna aaya। ⁹⁰teen hisse jalmai mein hone ke kaaran bhaarat jab paristaan banta hai to usko jalmai dikha diya hai।

⁸⁷Shri Krishna has been portrayed floating on a leaf after the flood.Because three quarters of the land was covered with water, and one quarter was land, when Bharat became Paristhan,it has been portrayed as a flood.

⁹¹aise jalmai ke beech pahla patta jo first aatma hai uske janma ka chaaron or aavaaj prasiddha hoga ki first prince pratyaksha ho chuka hai, janma ho chuka hai।

⁸⁸Amidst such a flood, the news of the birth of the first leaf, that is, the first soul,would be heard everywhere; the news that the first prince has now been revealed, that his birth has taken place.

⁹²to woh bhi ati mein hoga arthaat jalmai ke teen hisse ka nazaara hoga aur ek hissa bhaarat-paristaan ke roop mein pragat hoga।

⁸⁹Thatwould also be in an extreme situation, that is, there would be scenes of water on three parts and the fourth part,Bharat, would emerge as Paristhan.

⁹³jo dikhaate hain ki sone ki dvaarika paani se nikal aayi, lekin paani se nahin - teen hisse paani mein honge। ⁹⁴isliye paani ke beech sone ki dvaarika dikhaai degi।

⁹⁰The memorial shown of the Golden Dwaraka emerging from water is not reallyfrom water. ⁹¹Three parts would be covered with water and this is why Dwaraka has been shown in water.

⁹⁵isliye kehte hain ki sone ki dvaarika paani se nikal aayi।

⁹²This is whyit is said that the Golden Dwaraka emerged from water.

⁹⁶sirf us baat ka poora varnan nahin kar sake hain aur usi samay par first aatma ke janma ki jayjaykaar hogi।

⁹³It is just that they have not been able to describe it fully. ⁹⁴So,the cry of victory of the birth of the first soul would be heard at that time.

⁹⁷aise nazaare saamne aate hain to puraani duniya ke mahaavinaash ka nagaada aur naye first prince ke janma ka nazaara saathsaath dikhaai dega।

⁹⁵When such scenes come in front of you,then the drums of the great destruction of the old world will be heard, and the scenes of the birth of the first princewill be visible at the same time!

⁹⁸jaise nagaada bajaane se pahle nagaade ko garam kiya jaata hai tab aavaaj bulanda hoti hai।

⁹⁶Before drums are beaten, the drums are first warmed; only then would the soundheard be very loud.

⁹⁹yeh bhi yog agni se nagaada bajne ke pahle taiyaari chaahiye tab nagaade mein aavaaz bulanda hogi।

⁹⁷Before the drums are beaten, you need to have made preparations with the fire of yoga. ⁹⁸Onlythen would the sound of the drums heard be loud.

¹⁰⁰intazaam mein lage hue ho na?

⁹⁹You are all busy in making preparations, are you not?

¹⁰¹intazaar karne vaalon ko bhi intazaam mein lagaao tab jayjaykaar ho jaayegi।

¹⁰⁰Let thosewho are waiting become engaged in making preparations and there will be victory.

¹⁰²jab shareer ko chalaana aa jaayega tab raajya chalaana aa jaayega।

¹⁰¹When you know how to rule your body, you will know how to rule the kingdom.

¹⁰³shareer ko chalaana arthaat raajya karna।

¹⁰²To rule the body means to rule akingdom.

¹⁰⁴to raajya karne ke sanskaar bharne hain na?

¹⁰³So, you have to fill yourselves with sanskars of ruling, do you not?

¹⁰⁵knowledgeful kaha jaata hai to full knowledge mein tan, man, dhan aur jan sab aa jaata hai।

¹⁰⁴You are called knowledge­full;therefore, full includes knowledge of everything: body, mind, wealth and people.

¹⁰⁶agar ek ki bhi knowledge kam hai to knowledgeful nahin kahenge।

¹⁰⁵If knowledge of even one aspect islacking, you would not be called knowledge­full.

¹⁰⁷samjha?

¹⁰⁶Do you understand?

¹⁰⁸sada saphaltaamoorta banne ka aadhaar bhi knowledgeful hai।

¹⁰⁷The basis of constantly being an embodimentof success is to be knowledge­full.

¹⁰⁹knowledge nahin to saphaltaamoorta bhi nahin ho sakte। ¹¹⁰samay ke pramaan purooshaartha ki gati bhi teevra honi chaahiye।

¹⁰⁸If you are not knowledge­full, you cannot become an embodiment of success.According to the time, your speed of effort should be intense.

¹¹¹samay ki raphtaar tej hai aur chalne vaalon ki raphtaar dheeli hai to samay par kaise pahunchenge?

¹⁰⁹If the speed of time is fast and the speed of thosemoving along is slow, then how would they be able to arrive on time?

¹¹²‘ek bal, ek bharosa’, - yeh hai mukhya subject।

¹¹⁰One strength and one support is the mainsubject.

¹¹³har samay ek ki hi yaad mein ek-ras rehna।

¹¹¹At this time, constantly stay in the remembrance of One.

¹¹⁴isi purooshaartha mein hi sada saphal ho to muzil par pahunch hi jaayenge।

¹¹²If you constantly remain successful in this effort,you will reach your destination.

¹¹⁵jo atoot sneh mein rehte hain unko sahayog bhi svatah praapta hota hai।

¹¹³Those who maintain unbroken love receive co­operation automatically.

¹¹⁶murli hai laathi, is laathi ke aadhaar se koi kami bhi hogi to woh bhar jaayegi।

¹¹⁴Murli is like a walking­stick, and if there are any weaknesses remaining, they will be removed with this stick.

¹¹⁷yeh aadhaar hi apne ghar tak aur apne raajya tak pahunchaayega lekin lakshya se, niyampoorvak nahin, lekin lagan se।

¹¹⁵Thissupport, not just as a discipline but out of love, will enable you to reach your home and your kingdom.

¹¹⁸to lagan se murli padhna va sunna arthaat murleedhar ki lagan mein rehna।

¹¹⁶So, to listen toand study the murli with love means to be lost in the love of Murlidhar.

¹¹⁹murleedhar se sneh ki nishaani ‘murli’hai।

¹¹⁷The sign of love for Murlidhar is the murli.

¹²⁰jitna murli se sneh hai utna hi samjho murleedhar se bhi sneh hai।

¹¹⁸The more love you have for the murli, the more love you will have for Murlidhar.

¹²¹sachche brahman ki parakh murli se hogi।

¹¹⁹The recognition of a true Brahminis from his love for the murli.

¹²²murli se lagan arthaat sachcha brahman।

¹²⁰To have love for the murli means to be a true Brahmin.

¹²³murli se lagan kam arthaat half-caste brahman।

¹²¹To have less love for the murlimeans to be a half­caste Brahmin. ¹²²Achcha. ¹²³* * * O M S H A N T I * * *