गुरुवार 23 अक्टूबर 1975 की अव्यक्त मुरली

⁰> ¹23-10-75 ōm śhānti avyakt bāpadādāmadhuban

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

²Intzār kō chhōṛkar intzām karō  ! ³Viśhva key|kī takdīr kō ūñchā banānē vālē , māyāvī-sr̥ṣṭi kā mahāvināśh kar daivī-sr̥ṣṭi key|kī sthāpanā karnē vālē , rachayitā śhiv bābā , nav-nirmāṇ K|kē intzām mē̃ ēk-juṭ hō jānē kā āhvān kartē huē bōlē  : ⁴Āj bāpdādā viśhva key|kī takdīr banānē vālē takadīr-vān bachchō̃ key|kī taṣhwīr dēkh rahē haĩ .

¹Stop waiting and start making preparations.

⁵Kis-kis ātmā mē̃ kaun-kaun see|sī|C takdīr key|kī lakīrē̃ dikhāī dētī haĩ aur kaun-kaunsī ab spaṣhṭ hōnē vālī hai  ? ⁶Har ēk K|kē takdīr key|kī lakīr apnī-apnī dikhāī dē rahī 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?

⁷Takdīr key|kī rēkhāō̃ mē̃ mukhya chār subjects key|kī chār rēkhāyē̃ dikhāī dētī 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 thōṛē bachchē haĩ jinkī chārō̃ key|kī chārō̃ hī rēkhāyē̃ spaṣhṭ haĩ arthāt chārō̃ hī subjects mē̃ tadbīr dvārā apnī ūñchī takdīr banāī 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 pramāṇ pass with honours aur first class arthāt first division mē̃ aisē takdīrvān hī āyēṅgē jinhō̃ key|kī chārō hī takdīr key|kī lakīrē̃ spaṣhṭ haĩ .

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.

¹⁰Pass with honours key|kī takdīr key|kī lakīrē̃ chārō̃ hī ōr ēk samān chamaktī huī spaṣhṭ dikhāī dētī haĩ . ¹¹Jō haĩ ‘ aṣhṭ 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’ dūsrē number mē̃ first division vālē sau ratna , jinkī chārō̃ hī lakīrē̃ dikhāī dētī haĩ lēkin samān spaṣhṭ rūp nahī̃ haĩ . ¹³Kōī jyādā tēj haĩ , kōī kuchh cum|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 sōlah hajār .

⁹The seconddivision is of the sixteen thousand.

¹⁵Un sōlah hajār mē̃ sē pahlē dō tīn hajār key|kī rēkhāō̃ mē̃ chār subjects mē̃ sē tīn subjects 50 % marks mē̃ pās|pass haĩ aur ēk subjects mē̃ 25 % mē̃ pās|pass haĩ arthāt na K|kē barābar haĩ .

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.

¹⁶Aisē sarv takadīravānō̃ key|kī takdīr dēkhī .

¹¹BapDada saw the fortune of such fortunate children.

¹⁷Āj bāpdādā chārō̃ taraph K|kē brāhmaṇ bachchō̃ key|kī janm-patrī dēkh rahē thē .

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

¹⁸Janm-patrī dēkhtē vartamān samay maijôrēṭī K|kē andar ēk viśhēṣh saṅkalp chaltā huā dēkhā .

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

¹⁹Vah kyā  ?

¹⁴What is that thought?

²⁰Viśhva key|kī ādhāramūrtta ātmāyē̃ bhī kōī ādhār par khaṛī huī dēkhī̃ .

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

²¹Vah ādhār kyā  ?

¹⁶What is that support?

²²Duniyā K|kē vināśhkārī sādhanō̃ kō dēkhtē haĩ vā prakr̥iti key|kī halchal kab hōtī hai , kahā̃ hōtī hai , hōtī hai yā nahī̃ hōtī hai  ? ²³- is ādhār par ādhāramūrtta kō khaṛē huē dēkhā .

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.

²⁴Aisē ādhār par ṭhaharnē vālē bachchō̃ sē bāpdādā kā praśhna hai ki sthāpanā karnē vālē vināśh K|kē ādhār par rahēgē tō sthāpanā karnē vālō̃ kā bhaviṣhya kyā hōgā  ?

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?

²⁵Vināśh jvālā prajjavalit karnē K|kē ādhāramūrtta kaun  ?

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

²⁶Prakr̥iti kā parivartan karnē vālē kaun  ?

²⁰Whowould then transform the elements?

²⁷Prakr̥iti va vināśh K|kē sādhanō̃ K|kē ādhār par khaṛē huē purūṣhō̃ sē uttam purūṣhōttam hō saktē haĩ athavā purūṣhōttam K|kē order par arthāt śhrēṣhṭh saṅkalp K|kē ādhār par , sarv ādhāramūrttō K|kē sampūrṇ bannē K|kē ādhār par vināśhkārī sādhan va prakr̥iti apnā kārya karēgī  ?

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 dēnē vālā kaun  ?

²³Who will give the order?

²⁹Adhikārī kaun - prakr̥iti yā purūṣhōttam  ?

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

³⁰Ādhāramūrtta kā kisī ādhār par rahnā unkō adhikārī kahē̃gē  ?

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

³¹Tō kyā dēkhā  ?

²⁷So what did Baba see?

³²- intzām karnē vālē intzār mē̃ haĩ .

²⁸Those who are making preparations are waiting inanticipation.

³³Intazām karnē mē̃ albēlāpan aur intzār karnē mē̃ alert ( caukannē ) haĩ .

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

³⁴Iskō dēkhtē huē bāpdādā kō hansī bhī I|āī|eye aur rahm bhī āyā , - kyō̃  ?

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

³⁵Māyā key|kī chaturāī kō ab tak bachchē parakh nahī̃ sakē haĩ .

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

³⁶Intzār key|kī mīṭhī nīnd mē̃ māyā sulā rahī hai aur bachchē ādhē kalp K|kē sōnē K|kē sãskār-vaś hō kar kōī tō second kā jhuṭkā khātē haĩ aur phir hōśh mē̃ ātē haĩ , phir intzām karnē K|kē jōśh mē̃ ā jātē haĩ aur kōī tō kuchh minaṭō̃ K|kē liyē sō bhī jātē haĩ , phir jōśh aur hōśh mē̃ ātē haĩ . ³⁷Tīsrī prakār K|kē bachchē kāphī ārām sē sōtē-sōtē bīch-bīch mē ôkh khōl kar dēkhtē rahtē haĩ ki abhī kuchh huā , abhī tak tō kuchh nahī̃ huā 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 hōgā tab dēkhā jāyēgā . ³⁹Yah dr̥iśhya dēkh kyā hansī nahī̃ āyēgī  ?

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

⁴⁰Tīsrā nētra miltē huē bhī māyā kō parakh nahī̃ saktē , isliyē māyā kō achchhī tarah sē parakhnē K|kē liyē parakh-śakti kō viśhēṣh rūp sē apnē mē̃ dhāraṇ karō .

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.

⁴¹Dō mās haĩ yā chār mās haĩ , yah samay key|kī gintī nahī̃ karō lēkin svayã kō samarth banāō . ⁴²Hōgā athavā nahī̃ hōgā , kyā hōgā aur kab hōgā  ?

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

⁴³In saṅkalpō̃ kē bajāē purūṣhōttam sthiti mē̃ sthit hō saṅgaṭhan kō sampūrṇ banānē K|kē saṅkalp K|kē ādhār sē prakr̥iti kō order dēnē K|kē adhikārī banō .

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.

⁴⁴Hōnā tō chāhiē lēkin patā nahī̃ kyā hōgā , śhāyad hō , dō chār mās mē̃ tō kuchh dikhāī nahī̃ dētā hai , saṅgamyug cālīs varṣh kā hai athavā pacās varṣh kā hai - isī prakār K|kē saṅkalp bhī sampūrṇ niśhchay kē āgē bāp K|kē va svayã K|kē sthāpanā K|kē kārya mē̃ vighna ḍālnē vālā ati sūkṣhma rūp kā royal sanśhay 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 yah sanśhay hai tab tak sampūrṇ vijayī nahī̃ ban saktē .

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

⁴⁶Gāyan hī hai - ‘ niśhchay buddhi vijayanti .

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

⁴⁷’ tō vijayī ātmā kō sanśhay K|kē royal rūp kā saṅkalp hō nahī̃ saktā .

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

⁴⁸Sampūrṇ niśhchay buddhi apnē viśhva-parivartan K|kē kārya mē̃ din-rāt busy rahēgē . ⁴⁹Jaisē kōī viśhēṣh kārya key|kī zimmēvārī hōtī hai tō din-rāt intzām mē̃ lag jātē haĩ , na ki intzār kartē haĩ ki jab time hōgā tab stage sajāyēṅgē va sādhanō̃ kō apanāyēṅgē .

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 K|kē pahlē intzām kiyā jātā hai .

⁵⁰Preparations are made in advance.

⁵¹Tō viśhva K|kē parivartan key|kī zimmēvārī , yah bhī parivartan samārōh abhī manānē kā hai .

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

⁵²Sarv ātmāō̃ kō apnē-apnē anusār satōpradhān banānē kā va bāp kā parichay dēnē kā viśhāl viśhva kā sammēlan karnā hai .

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

⁵³Iskē liyē pahlē sē hī āp kō apnī sthiti key|kī stage banānē kā intzām karnā hai yā us samay karōgē  ?

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

⁵⁴Jaisē sthūl stage K|kē binā , bhāṣhaṇ karnā va sandēśh dēnā nahī̃ hō saktā vaisē antim samay par svayã K|kē sampūrṇ sthiti key|kī stage binā viśhāl viśv-sammēlan mē̃ sandēśh kaisē dē sakē̃gē  ?

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?

⁵⁵Arthāt bāp kō prasiddh va prakhyāt kaisē kar sakē̃gē  ?

⁵⁵How would you beable to reveal the Father?

⁵⁶Tō stage kō pahlē sē taiyār karē̃gē athavā us samay karē̃gē  ?

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

⁵⁷Isliē intzār kō chhōṛ intzām mē̃ lag jāō .

⁵⁷Therefore, stopwaiting and start making preparations.

⁵⁸Yah saṅkalp bhī vyarth saṅkalp hai , is vyarth kō bhī samarth mē̃ parivartan karō .

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

⁵⁹Adhikārī banō .

⁶⁰Become those who have all rights.

⁶⁰Prakr̥iti kō order karnē K|kē samarth stage kō banāō . ⁶¹Saṅgaṭhit rūp sē sarv brāhmaṇō̃ K|kē andar rahm key|kī bhāvnā , viśhva-kalyāṇ key|kī bhāvnā , sarv-ātmāō̃ kō duḥkhō̃ sē chhuṛānē key|kī śhubh kāmanāē jab tak dil sē utpanna nahī̃ hōṅgī tab tak viśhva-parivartan rūkā huā 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.

⁶²Abhī halchal mē̃ hō - ēk hī saṅkalp mē̃ achal aur aṭal nahī̃ hō .

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

⁶³Aṅgad samān aḍōl bannā arthāt antim ghaṛī lānā .

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

⁶⁴Tō saṅgaṭhit rūp sē aisē ēk saṅkalp kō apnāō arthāt dr̥iṛh saṅkalp key|kī ikaṭṭhī aṅgulī sabhī dō , tō yah kaliyugī parvat parivartan karkē golden world kō lā sakē .

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.

⁶⁵Samjhā  ? ⁶⁶Kyā intzām karnā hai  ?

⁶⁵Do you understand what preparations you have to make?

⁶⁷Achchhā .

⁶⁶Achcha.

⁶⁸Ant mē̃ bāpdādā nē ēk saṅkalp mē̃ aṅgad samān achal rahnē vālē ki - yah sab huā hī paṛā hai , aisē sampūrṇ niśhchay buddhi , her|har saṅkalp , bōl aur karma mē̃ sadā vijayī , aisē adhikārī bachchō̃ kō yād-pyār diyā aur namastē key|kī .

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.

⁶⁹Dīdī jī kē sāth ⁷⁰Saṅgaṭhan kā bal arthāt ēk hī saṅkalp

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

⁷¹Rūhānī yātrī jō double yātrā karnē ātē haĩ - ēk madhuban key|kī yātrā , dūsrī viśhēṣh madhuban mē̃ rūhānī yātrā .

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.

⁷²Tō double yātrā karnē vālē yātrī jō bhī ātē haĩ vah ārām sē apnī yātrā saphal karkē jātē haĩ .

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

⁷³Sab santuṣhṭ rahtē haĩ .

⁷²Do all of you remain content?

⁷⁴Gāyā jātā hai ki yadi dil baṛā hai , tō jagah bhī baṛī hai .

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

⁷⁵Sthūl jagah bhalē hī kam hō lēkin ānē vālō̃ key|kī , svāgat karnē vālō̃ key|kī aur saiṭ karnē vālō̃ key|kī dil baṛī hai tō jagah key|kī kamī mahsūs nahī̃ hōgī .

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 63 janmō̃ key|kī , key|kī huī yātrāō̃ sē tō sab sēlavēśansa saṅgam key|kī yātrā par jyādā miltī haĩ .

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

⁷⁷Vah jaṛ chitrō̃ key|kī yātrā kitnī muśhkil hōtī hai .

⁷⁶The pilgrimages to the non­living images are so difficult.

⁷⁸Āp lōg bhī tō yah dēkh-rēkh kartī hō ki hamārā saṅgaṭhan ēk saṅkalp vālā kahā̃ tak banā hai  ?

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

⁷⁹Śhāstrō̃ mē̃ gāyan hai ki brahmā kō saṅkalp uṭhā ki sr̥iṣhṭi rachē̃ tō sr̥iṣhṭi rachī gaī .

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

⁸⁰Yahā̃ akēlē brahmā key|kī tō bāt nahī̃ , lēkin brahmā sahit sab brāhmaṇō̃ kā bhī jab ēk sāth yah saṅkalp uṭhē ki ab ham sab ever ready haĩ aur naī duniyā key|kī sthāpan hōnī hī chāhiē yā hōgī hī - aisā dr̥iḍh saṅkalp jab brāhmaṇō̃ K|kē andar utpanna hō , tab hī sr̥iṣhṭi kā parivartan hō arthāt naī sr̥iṣhṭi key|kī rachnā practical mē̃ dikhāī dē .

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.

⁸¹Ismē̃ bhī saṅgaṭhan kā bal chāhiē . ⁸²Ēk dō kā vā sirph āṭh kā nahī̃ , lēkin sārē saṅgaṭhan kā ēk saṅkalp chāhiyē .

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.

⁸³Saṅkalp sē sr̥iṣhṭi rachnā , iskā rahasya is prakār sē hai . ⁸⁴Saṅkalp utpanna hōgā aur second mē̃ samāpti kā nagāṛā bajnā śhurū hō jāyēgā .

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

⁸⁵Ēk taraph samāpti kā nagāṛā , dūsrī taraph naī duniyā kā nazārā sāth-sāth dikhāī dēgā .

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

⁸⁶Vahā̃ hī vināśh key|kī ati hōgī aur vahā̃ hī jalmaī K|kē bīch chārō̃ ōr vināśh mē̃ ēk hissā dhartī aur bākī tīn hissā tō jalmaī hōgī nā  ?

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.

⁸⁷Yah jō sabhī pīchēpīchē anēk dharmō K|kē kāraṇ anēk dēśh banē haĩ , vah anēk dharm jab samāpt hōṅgē tō anēk dēśh bhī ēk sairagāh K|kē rūp mē̃ jal K|kē bīch ēk ṭāpū K|kē muāphik hō jāyēṅgē .

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.

⁸⁸Tō ēk taraph vināśh key|kī ati K|kē nagāṛē hōṅgē , dūsrī taraph first prince ( śhrīkr̥iṣhṇa ) K|kē janm kā āvāj buland hōgā , vah pattē par nahī̃ āyēgā .

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.

⁸⁹Dikhātē haĩ nā jalmaī kē bād pattē par śhrīkr̥iṣhṇa āyā . ⁹⁰Tīn hissē jalmaī mē̃ hōnē K|kē kāraṇ bhārat jab paristān bantā hai tō uskō jalmaī dikhā diyā 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.

⁹¹Aisē jalmaī K|kē bīch pahlā pattā jō first ātmā hai uskē janm kā chārō̃ ōr āvāj prasiddh hōgā ki first prince pratyakṣha hō chukā hai , janm hō chukā 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.

⁹²Tō vah bhī ati mē̃ hōgā arthāt jalmaī K|kē tīn hissē kā nazārā hōgā aur ēk hissā bhārat-paristān K|kē rūp mē̃ pragaṭ hōgā .

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.

⁹³Jō dikhātē haĩ ki sōnē key|kī dvārikā pānī sē nikal āyī , lēkin pānī sē nahī̃ - tīn hissē pānī mē̃ hōṅgē . ⁹⁴Isliyē pānī K|kē bīch sōnē key|kī dvārikā dikhāī dēgī .

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.

⁹⁵Isliyē kahtē haĩ ki sōnē key|kī dvārikā pānī sē nikal āyī .

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

⁹⁶Sirph us bāt kā pūrā varṇan nahī̃ kar sakē haĩ aur usī samay par first ātmā K|kē janm key|kī jayjaykār hōgī .

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.

⁹⁷Aisē nazārē sāmnē ātē haĩ tō purānī duniyā K|kē mahāvināśh kā nagāṛā aur nayē first prince K|kē janm kā nazārā sāthasāth dikhāī dēgā .

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!

⁹⁸Jaisē nagāṛā bajānē sē pahlē nagāṛē kō garm kiyā jātā hai tab āvāj buland hōtī hai .

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

⁹⁹Yah bhī yōg agni sē nagāṛā bajnē K|kē pahlē taiyārī chāhiē tab nagāṛē mē̃ āvāz buland hōgī .

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.

¹⁰⁰Intzām mē̃ lagē huē hō nā  ?

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

¹⁰¹Intzār karnē vālō̃ kō bhī intzām mē̃ lagāō tab jayjaykār hō jāyēgī .

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

¹⁰²Jab śharīr kō chalānā ā jāyēgā tab rājya chalānā ā jāyēgā .

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

¹⁰³Śharīr kō chalānā arthāt rājya karnā .

¹⁰²To rule the body means to rule akingdom.

¹⁰⁴Tō rājya karnē K|kē saṅskār bharnē haĩ nā  ?

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

¹⁰⁵Knowledgeful kahā jātā hai tō full knowledge mē̃ tan , man , dhan aur jan sab ā jātā hai .

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

¹⁰⁶Agar ēk key|kī bhī knowledge cum|kam hai tō knowledgeful nahī̃ kahē̃gē .

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

¹⁰⁷Samjhā  ?

¹⁰⁶Do you understand?

¹⁰⁸Sadā saphaltāmūrt bannē kā ādhār bhī knowledgeful hai .

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

¹⁰⁹Knowledge nahī̃ tō saphaltāmūrt bhī nahī̃ hō saktē . ¹¹⁰Samay K|kē pramāṇ purūṣhārth key|kī gati bhī tīvr hōnī chāhiē .

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

¹¹¹Samay key|kī raphtār tēj hai aur chalnē vālō̃ key|kī raphtār ḍhīlī hai tō samay par kaisē pahũchēṅgē  ?

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‘ ēk bal , ēk bharōsā ’ , - yah hai mukhya subject .

¹¹⁰One strength and one support is the mainsubject.

¹¹³Her|har samay ēk key|kī hī yād mē̃ ēk-ras rahnā .

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

¹¹⁴Isī purūṣhārth mē̃ hī sadā saphal hō tō muzil par pahũch hī jāyēṅgē .

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

¹¹⁵Jō aṭūṭ snēh mē̃ rahtē haĩ unkō sahyōg bhī svataḥ prāpt hōtā hai .

¹¹³Those who maintain unbroken love receive co­operation automatically.

¹¹⁶Murlī hai lāṭhī , is lāṭhī K|kē ādhār sē kōī kamī bhī hōgī tō vah bhar jāyēgī .

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

¹¹⁷Yah ādhār hī apnē ghar tak aur apnē rājya tak pahuñchāyēgā lēkin lakṣhya sē , niyamapūrvak nahī̃ , lēkin lagan sē .

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

¹¹⁸Tō lagan sē murlī paṛhnā va sunnā arthāt murlīdhar key|kī lagan mē̃ rahnā .

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

¹¹⁹Murlīdhar sē snēh key|kī niśhānī ‘ murlī ’ hai .

¹¹⁷The sign of love for Murlidhar is the murli.

¹²⁰Jitnā murlī sē snēh hai utnā hī samjhō murlīdhar sē bhī snēh hai .

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

¹²¹Sachchē brāhmaṇ key|kī parakh murlī sē hōgī .

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

¹²²Murlī sē lagan arthāt sachchā brāhmaṇ .

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

¹²³Murlī sē lagan cum|kam arthāt hāph-kāsṭa brāhmaṇ .

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