सोमवार 27 अक्टूबर 1975 की अव्यक्त मुरली - 2

⁰> ¹27-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 27/10/75 Madhuban Avyakt BapDada Om Shanti

²Question , correction aur kōṭēśan sē purūṣhārth mē̃ ḍhīlāpan

¹Slackness in effort throughquestions,correctionsandquotations.

³Rūhānī bagīchē K|kē bāgvān śhiv bābā phulvārī K|kē phūlō̃ kō dēkh bōlē  :

²Today, BapDada was especially looking at the unlimited flower garden to see how much beauty, colour and fragrance each flower has.

⁴Āj bāpdādā bēhad key|kī phulvārī kō viśhēṣh rūp sē dēkh rahē thē ki har ēk fool|phūl K|kē andar rūp , raṅg aur kitnī khuśhbū hai . ⁵Rūp arthāt sākārī svarūp mē̃ nain aur chain mē̃ arthāt chēhrē mē̃ brāhmaṇ-pan kā va phariśhtē-pan kā , śhrēṣhṭh pārṭdhārī ātmā key|kī smr̥iti kā naśhā aur khuśhī pratyakṣha rūp mē̃ kitnī dikhāī dētī hai  ?

³Beauty means the extent to which practical happiness and intoxication is visible on your face, that is, in your eyes and in your features as a Brahmin, and of your having the awareness of being a soul playing an elevated part of an angel in the corporeal form. ⁴Colour means to be constantly coloured by the constant company of the Father, that is, the extent to which you are coloured with the colour of being a constant companion. ⁵Fragrance means to what extent you have imbibed spiritual vision and a spiritual attitude.

⁶Raṅg arthāt nirantar bāp K|kē saṅg kā raṅg arthāt sadā sāthī bannē kā raṅg kitnā chaṛhā huā hai  ?

⁶BapDada saw these three specialities in each one. ⁷While seeing these specialities, BapDada saw another particular speciality. ⁸What was that?

⁷Khuśhbū arthāt sadā rūhānī vr̥itti aur dr̥iṣhṭi kahā̃ tak apanāyī hai  ?

⁹The flowers on whom BapDada had special vision, who had the sparkle of zeal and enthusiasm, in whom there was hope, who also received love from the entire Brahmin family, who had an elevated aim and were also moving along fast, are at one moment visible in this form (the form just described), but then, after some time, the forms and colours of those who remained in the Father’s vision changed because of having theroyalform of Maya’s vision on them. ¹⁰Instead of following the right path at full speed, their steps lead them at full speed onto the path of waste. ¹¹Instead of having the intoxication of being an angel and having Godly happiness, they experience many different perishable types of intoxication. ¹²Along with this, they also become totally lost in the happiness and intoxication they experience on the basis of the spiritual endeavour they have made.

⁸Har-ēk mē̃ yah tīn viśhēṣhatāyē̃ dēkhī̃ .

¹³Instead of being constantly coloured by the Father’s company, that is, instead of taking the support of the one Father, they make souls their corporeal support from time to time, that is, they are coloured by their company. ¹⁴In this, too, one particular aspect was visible in themajorityof children. ¹⁵When themajorityof children, at the beginning of their Brahmin life, first receive the Father’s introduction and the treasures of knowledge from the Father, they become aware of their birthright. ¹⁶They have special experiences through remembrance; their sorrow changes into happiness; peacelessness changes into peace and their wandering stops, because they find a destination.

⁹Yah viśhēṣhtā dēkhtē huē ēk aur vichitr viśhēṣhtā dēkhī .

¹⁷They move along very well in this stage with a lot of zeal and enthusiasm. ¹⁸They dance in happiness and engage themselves in service day and night.

¹⁰Vah kyā dēkhī ki jin viśhēṣh phūlō̃ mē̃ bāpdādā key|kī najar hai , umaṅg aur ullās key|kī jhalak bhī hai , ummīdvār bhī haĩ , sarv brāhmaṇ parivār kā snēh bhī hai , lakṣhya bhī bahut śhrēṣhṭh hai aur kadam bhī tīvr gati K|kē haĩ - lēkin abhī-abhī isī rūp mē̃ dikhāī dē rahē haĩ ( jō varṇan kiyā hai )  ; kuchh samay kē bād bāp key|kī najar mē̃ rahnē vālō̃ kē ūpar māyā K|kē royal rūp key|kī najar lagnē K|kē kāraṇ rūp-raṅg badal jātā hai .

¹⁹They completely lose the awareness of their bodies and their relations. ²⁰They experience themselves to be suchfirst-class serviceable, knowledge-fullandpowerfulsouls, and other Brahmins also experience them to be like that. ²¹However, after the beginning, when they go into their middle stage, they are not content with their efforts, their service, their happiness or their zeal and enthusiasm. ²²They ask themselvesquestionssuch asः It was like that in the beginning; so why is it like this now?

¹¹Kadamō̃ key|kī tīvr gati yathārth mārg K|kē bajāy vyarth mārg par tīvr gati sē chal paṛtē haĩ .

²³Where did the enthusiasm of the beginning period go? ²⁴Why did the happiness of the beginning disappear? ²⁵Instead of the stage of ascent, why have they come to a stop?

¹²Phariśhtēpan K|kē naśhē K|kē bajāy aur īśhvarīy khuśhī K|kē bajāy anēk prakār K|kē naśhē jō ki vināśhī naśhē haĩ , sāth-sāth sādhanō̃ K|kē ādhār par jō prāpt huī khuśhī aur naśhē haĩ - unmē̃ mast hō jātē haĩ .

²⁶Since knowledge is becoming deeper, time is coming close and you have also received many different means for service, why then is there not the same experience as you had in the beginning? ²⁷This experience was visible in themajorityof the children. ²⁸What is the reason for this? ²⁹The reason is that, while doing service, while coming into connection with the Brahmin family and in receiving the instant fruit of service, you develop a limitedpositionas you move along.

¹³Sadā bāp K|kē saṅg K|kē raṅg K|kē bajāy arthāt ēk bāp kā sahārā lēnē K|kē bajāy samay-prati-samay jin ātmāō̃ sē alpkāl kā sahārā miltā hai un ātmāō̃ kō hī sākārī sahārā banā dētē haĩ .

³⁰You start to haveoppositionwith your equal serviceable companions or those companions who come into contact with you. ³¹You engage yourself in using physical means, that is, you do service and make effort on the basis of the facilities provided. ³²Some begin to askquestions, tocorrectothers and also givequotations(examples) of others.

¹⁴Arthāt saṅg K|kē raṅg mē̃ raṅg jātē haĩ .

³³That is, they begin to make their principles based on the examples of others.

¹⁵Ismē̃ bhī majority bachchō̃ mē̃ ēk bāt dikhāī dī .

³⁴They adopt one wrong path or another out of these five aspects. ³⁵The Father saidः Stabilise yourself in thepositionof a constant tapaswi soul, a Godly Brahmin soul, a complete renunciate and a tapaswi soul. ³⁶However, they take a limitedpositionin the awareness of, “I am a mostserviceablesoul. ³⁷I have aplanningintellect, I am aninventor, I co-operate with my wealth, I use my body for service day and night!” That is, “I am ahard worker”, or “I amin charge.” Such limited name and fame, regard and respect make them catch hold of the wrongposition.

¹⁶Majority is brāhmaṇ jīvan K|kē ādi mē̃ arthāt pahlē-pahlē jab bāp dvārā bāp kā parichay , gyān kā khazānā prāpt hōtā hai , apnē janma-siddh adhikār kā mālūm paṛtā hai , yād dvārā anubhav prāpt hōtā hai , duḥkh , ‘ sukh ’ mē̃ badal jātā hai , aśhānti , ‘ śhānti ’ mē̃ badal jātī hai aur bhaṭaknā band hō , ṭhikānā mil jātā - us śhurū key|kī sthiti mē̃ bahut achchhē , tīvr umaṅg-ullās vālē , khuśhī mē̃ jhūmnē vālē , sēvā mē̃ rāt-din ēk karnē vālē , sambandh aur śharīr key|kī sudhabudh bhūlē huē , aisē first class sarvis-ēbal , knowledgeful aur powerful svayã kō bhī anubhav kartē haĩ aur anya brāhmaṇ bhī unkō aisē hī anubhav kartē haĩ .

³⁸That is, instead of following the right path to their destination, they begin to walk on the wrong path at full speed. ³⁹The Father saidः You are theSalvation Army, that is, you are instruments to give other soulssalvation. ⁴⁰However, they say, “First give us limitedsalvation.” Or, “If we have these facilities, we will then doservice.” The facilities, too, are not requested for the sake of service, but for their physical comfort. “If this is provided, I will be able to do a lot ofservice.” They begin to make effort on the basis of a particular type of salvation, saying, “If I am givenextralove andregard; if I am offeredextrahospitality, or, “If my name is especially mentioned”etc.This is why, because their foundation is wrong, they don’t experience any progress. ⁴¹Although the Father has said you have toopposeMaya, they become friends with Maya in this way.

¹⁷Lēkin ādi kē bād phir jab madhya mē̃ ātē haĩ tō purūṣhārth sē , apnī sēvā sē , khuśhī aur umaṅg sē santuṣhṭ nahī̃ rahtē . ¹⁸Apnē āp sē question kartē rahtē haĩ ki - ’ ’ pahlē aisā thā abhī aisā kyō̃ , pahlē jaisā umaṅg kahā̃ chalā gayā  ?

⁴²Instead of opposing the devilish sanskars and the devilish community, they begin toopposethe Godly community, that is, they begin to oppose one another. “This one is doing this, and so I will show them by doing something even more.” “This one isserviceable; I too amserviceable.” “This one is in front and so why should I be left behind?

¹⁹Pahlē vālī khuśhī gāyab kyō̃ hō gaī  ?

⁴³I am an incognito effort-maker.

²⁰Chaṛhtī kalā K|kē bajāy rūkāvaṭ kyō̃ hō gaī  ? ²¹Jabki gyān guhya hō rahā hai , samay samīp ā rahā hai , sēvā K|kē sādhan bhī bahut prāpt hō rahē haĩ aur phir bhī pahlē jaisā anubhav kyō̃ nahī̃ hōtā  ?

⁴⁴No one recognises me.” “I am much moreserviceablethan the instrumentteachers.” They begin toopposetheteacherstoo. “You are not experienced, but I am experienced in this. ⁴⁵You are not educated, but I am educated.” Byopposingone another in this way, they lose their eternal elevatedposition.

²²’ ’ majority kā yah anubhav dēkhā .

⁴⁶Byopposingeach other, they become weak inopposingMaya.

²³Ab iskā kāraṇ kyā  ?

⁴⁷That is, they are not able to be victorious.

²⁴Kāraṇ yah hai - jab sēvā mē̃ aur brāhmaṇ parivār K|kē samparka mē̃ va sēvā dvārā jō pratyakṣha phal prāpt hōtā hai usmē̃ chaltē-chaltē kōī had key|kī position mē̃ ā jātē haĩ , kōī hamśharīk sarvis-sāthiyō̃ va samparka mē̃ ānē vālē apnē sāthiyō̃ kā opposition karnē mē̃ lag jātē haĩ , kōī sthūl sēlavēśan lēnē mē̃ lag jātē haĩ arthāt sēlavēśan K|kē ādhār par sēvā aur purūṣhārth kartē haĩ , kōī question aur correction karnē lag jātē haĩ aur phir kōī dūsrē key|kī kōṭēśan ( udāharaṇ ) dēnē lag paṛtē haĩ arthāt dūsrē K|kē dr̥iṣhṭānt sē apnā siddhānt banānē lag jātē haĩ .

⁴⁸In the same way, they become very clever lawyers andjudgesin askingquestions, givingcorrectionsandquotingothers. ⁴⁹They evencorrectthe Father. ⁵⁰In order to justify themselves, that is, in order to hide their mistakes, they givequotationsः “Even maharathis who are greater than me do this.” “In this situation, BapDada had said so-and-so to that one, and so I also followed the same shrimat.” “In the murli of this particulardate,Baba said this, and I am doing this according to that direction.” They don’t consider the time or the particularcircumstances, but they hold on to the words. ⁵¹Because of making this one mistake, they continue to make many more mistakes.

²⁵In pañch mē̃ sē kōī-na-kōī ulṭā mārg apnā lētē haĩ .

⁵²Their sanskars of carelessness increase. ⁵³Their speed of effort becomes mediocre from fast.

²⁶Bāp nē kahā ki sadā tapasvī bankar K|kē apnē īśhvarīy brāhmaṇpan K|kē , sarvasva tyāgī K|kē position mē̃ sthit rahō . ²⁷Lēkin had key|kī position ki - ‘ ‘ maĩ sabsē jyādā serviceable hū̃ , plainiṅg-buddhi hū̃ , inavēnṭar hū̃ , dhan kā sahyōgī hū̃ , din-rāt tan lagānē vālā hū̃ arthāt hārḍ-varkar hū̃ yā incharge hū̃ .

⁵⁴The Father has saidः To be amastertrikaldarshi means to be one who knows the three aspects of time, but, because of having this dharna, instead ofcorrectingthemselves, they continue tocorrectothers. ⁵⁵Incorrectingothers, they break theirconnectionwith the Father. ⁵⁶This is why, because of being powerless in this, they remain constantly confused.

²⁸’ ’ - is prakār K|kē had K|kē nām , mān aur śhān K|kē un ulṭē position kō pakaṛ lētē haĩ .

⁵⁷They cannot see their destination of experiencing peace, happiness and supersensuous joy. ⁵⁸Thinking of others takes them into degradation.

²⁹Arthāt yathārth mañzil sē vyarth mārg par tīvr gati sē chal paṛtē haĩ .

⁵⁹Do you understand? ⁶⁰Because of being caught up in these matters, the intoxication and happiness of the beginning period comes to an end.

³⁰Bāp nē kahā - salvation army hō arthāt anya ātmāō̃ kō salvation dēnē prati hō lēkin had key|kī salvation ki yah sādhan hōgā tō service karē̃gē , pahlē sādhan dō phir service karē̃gē .

⁶¹This is why you have tocheckyourselfः Am I wasting my time by following a wrong or wasteful path of one of these five things?Checkyourself andchange. ⁶²You will then begin to move towards the stage of ascent.

³¹Sādhan bhī sēvā-artha nahī̃ , lēkin apnē sukh K|kē arth|earth māṅgtē haĩ .

⁶³BapDada saw that this was the experience of themajorityof the children. ⁶⁴It is now the end of the mela.

³²Agar yah kiyā jāē tō bahut service kar saktā hū̃ , extra snēh , regard diyā jāy , extra khātirī key|kī jāy aur viśhēṣh nām liyā jāy - aisē prakār K|kē salvation K|kē ādhār par apnā purūṣhārth karnē lag paṛtē haĩ .

⁶⁵So, at the end, make the final sacrifice, that is, make yourself powerful for all time. ⁶⁶Baba will of course tell you theresult. ⁶⁷Baba just told you the news of the reason why effort-makers come to a halt while moving along. ⁶⁸In the future, constantly keep with yourself the transformation that took place in the land of transformation.

³³Isliyē ādhār galat hōnē K|kē kāraṇ unhē̃ apnī unnati kā anubhav nahī̃ hōtā .

⁶⁹This is known as celebrating a mela, that is, making yourself complete. ⁷⁰Achcha.

³⁴Isī prakār bāp nē kahā - māyā sē opposition karnā hai . ³⁵Lēkin māyā K|kē tō mitr ban jātē haĩ arthāt āsurī saṅskārō̃ rūpī āsurī sampradāy K|kē bajāy īśhvarīy sampradāy arthāt ēk-dō mē̃ opposition kartē rahtē haĩ - ‘ ‘ yah aisā kartā hai tō maĩ issē bhī jyādā karkē dikhāũ , yah serviceable hai tō maĩ bhī serviceable hū̃ .

⁷¹To souls who transform themselves with a determined thought within asecond,to those who make the atmosphere satopradhan through their attitude and who take others beyond with their glance, to such constant companions of the Father, to such powerful co-operative souls, BapDada’s love, remembrance and namaste. ⁷²Personal meeting with Kumarisः ⁷³Are all you kumaris fulfilling the first promise you made to the Father of belonging to the one Father alone?

³⁶’ ’ yah āgē hai tō maĩ pīchhē kyō̃  ?

⁷⁴A kumari who fulfils this promise can become an instrument for world benefit.

³⁷Maĩ gupta puruṣhārthī hū̃ , mujhē pahchāntē nahī̃ aur nimitt teacher sē tō maĩ jyādā serviceable hū̃ .

⁷⁵Kumaris are worshipped, and the basis of their worship is their complete purity. ⁷⁶So, the importance of kumaris is on the basis of their purity.

³⁸Teacher sē bhī opposition kartē haĩ . ³⁹Tum anubhavī nahī̃ , maĩ tō anubhavī hū̃ , tum anpaṛh hō , maĩ paṛhī huī hū̃ .

⁷⁷If, while being a kumari, a kumari is not pure, there is no importance in leading a life of a kumari. ⁷⁸So, always keep the speciality of being a kumari with you; never let go of it.

⁴⁰Aisē ēk-dō mē̃ opposition karnē sē apnā sadākāl kā śhrēṣhṭh position ganvā dētē haĩ .

⁷⁹Otherwise, by letting go of your speciality, you will be deprived of both the supersensuous joy of the present time and the future royal status.

⁴¹Āpas mē̃ opposition K|kē kāraṇ māyā sē opposition karnē mē̃ kamzōr ban jātē haĩ arthāt vijayī nahī̃ ban saktē haĩ .

⁸⁰While being a Brahma Kumari, you hear and speak of supersensuous joy being the inheritance of the confluence age, but you will have no experience of it.

⁴²Isī prakār question , correction aur kōṭēśan dēnē mē̃ tō baṛē hōśhiyār , vakīl aur judge ban jātē haĩ .

⁸¹When you constantly have the importance of a life of a kumari in your awareness, you will be able to become a goodteacherand a good Brahma Kumari.

⁴³Bāp kō correction dētē rahtē . ⁴⁴Apnē āpkō chhuṛānē K|kē liyē arthāt apnī galatī|galtī kō chhipānē K|kē liyē kōṭēśan dēgē - ‘ ‘ mērē sē baṛā mahārathī bhī aisē kartā hai .

⁸²When you have this aim, you have to keep the qualifications of the speciality of a kumari with you at all times. ⁸³No matter how much Maya tries to shake you from this speciality, you have to remain constantly like Angad.

⁴⁵Is samasyā par phalānē kō bāpdādā nē aisā kahā thā , isliyē mainnē bhī vah śhrīmat mānī .

⁸⁴A kumari is free from bondage but is concerned that, while leading a kumari life, she should not be influenced by Maya.

⁴⁶Phalānē date key|kī murlī mē̃ yah bāt kahī gaī hai , usī pramāṇ maĩ yah kar rahā hū̃ .

⁸⁵If a kumari finishes this excuse, there’s no need to have atrialor to wait and see. ⁸⁶You also need the power to transform.

⁴⁷’ ’ samay aur sarakamasṭānsēj kō nahī̃ dēkhtē lēkin śhabda pakaṛ lētē haĩ .

⁸⁷No matter who it is or what situation arises, only when you have the power to transform yourself will you be able to become a successfulteacheror server.

⁴⁸Inhī̃ bhūlō̃ K|kē kāraṇ ēk bhūl sē anēk bhūlē̃ baṛhtī jātī haĩ . ⁴⁹Albēlāpan K|kē saṅskār baṛhtē jātē haĩ .

⁸⁸With the speciality of complete purity and the power to transform, you will be able to become a special soul in service, love and co-operation.

⁵⁰Purūṣhārth key|kī gati tīvr sē madhyam hō jātī hai .

⁸⁹Otherwise, you will remain in thelistof those who are stilltrying.

⁵¹Bāp nē kahā hai ki master trikāldarśhī arthāt tīnō̃ kālō̃ kō jānnē vālē hō .

⁹⁰You will not be able to come into thelistof those who havesurrendered. ⁹¹A kumari who constantly maintains both these specialities becomes worthy of worship and praise.

⁵²Is dhārṇā kō apnānē K|kē kāraṇ apnī correction K|kē bajāy dūsrō̃ key|kī correction kartē rahēgē .

⁹²When you have permanent disinterest, not temporary disinterest, that is, when you have renunciation and tapasya, you will then be called a special kumari.

⁵³Dūsrō̃ key|kī correction mē̃ bāp sē connection tōṛ dētē haĩ .

⁹³At present, the instruments have to look after you, because you have not yet revealed your specialities.

⁵⁴Isliyē śhaktihīn hōnē K|kē kāraṇ ulajhtē rahtē haĩ . ⁵⁵Sukh-śhānti va atīndriya sukh key|kī anubhūti kā ṭhikānā nazar nahī̃ ātā .

⁹⁴This is why service has to be stopped. ⁹⁵When there are no complaints from anyone, you can then become acompleteteacher, that is, you can then become a kumari who is more elevated than a hundredbrahmins.

⁵⁶Parchintan patan key|kī taraph lē jātā hai .

⁹⁶Achcha. ⁹⁷Personal meeting with Didijiः

⁵⁷Samjhā  ?

⁹⁸In order to finish any weakness, you specially need to have a gathering of Shaktis who are forms of Maha Kali, who transform this atmosphere with the influence of their fire of yoga. ⁹⁹Now, according to thedrama, the finalresultis going to be clear in the mirror of each one’s activities. ¹⁰⁰As you progress further, with the power of yourknowledge, Maharathi children will clearly be able to see the philosophy of each one’s karma on their face. ¹⁰¹Just as you are able to smell the odour of impure/dirty food, in the same way, your intellect will have a cleartouchingfrom thevibrationsof souls who have taken impure food, that is, impure thoughts.

⁵⁸In bātō̃ mē̃ ānē K|kē kāraṇ jō ādi kā naśhā aur khuśhī kā anubhav hōtā hai yah khatm hō jātā hai .

¹⁰²The tool for this is aclearlineof the intellect. ¹⁰³Those whose tool ispowerfulwill easily be able to know everything.

⁵⁹Isliyē apnē āp kō check karō ki in pañch mē̃ sē kōī bhī ulṭē va vyarth mārg par chal kar samay barbād tō nahī̃ kar rahē haĩ  ?

¹⁰⁴There is also this speciality in the non-living images of the Shaktis and the deitiesः no soul who goes in front of them can hide his sins. ¹⁰⁵You yourselves speak about this and sayः I am like this.

⁶⁰Check karō aur phir apnē kō change karō tō phir chaṛhtī kalā kī ōr chal paṛē̃gē .

¹⁰⁶So, this speciality is visible in the non-living memorials even at the end.

⁶¹Aisā majority ātmāō̃ kā anubhav bāpdādā nē dēkhā . ⁶²Abhī mēlē kā ant hai .

¹⁰⁷These specialities of the Shaktis are well known in the living form and this is why they are also remembered in the memorials.

⁶³Tō ant mē̃ antim āhuti ḍālō arthāt sadākāl K|kē liyē apnē kō samarth banāō .

¹⁰⁸This is thestageof being amasterjanijananhar (one who knows everything), that is, thestageof beingknowledge-full.

⁶⁴Result tō sunāyēṅgē nā . ⁶⁵Tō vartamān samay K|kē purūṣhārthiyō̃ kā chaltē-chaltē rūk jānē kā samāchār sunāyā .

¹⁰⁹Thisstagewill be experienced in apracticalway; it is being experienced and will continue to be experienced. ¹¹⁰Have you created such a gathering?

⁶⁶Āgē sē parivartan - bhūmi kā parivartan sadā sāth rakhnā . ⁶⁷Iskō kahē̃gē mēlā manānā arthāt svayã kō sampann banānā .

¹¹¹It definitely has to be created. ¹¹²Such a gathering of those who are moths is needed, through whose every step, the revelation of the Father can take place.

⁶⁸Achchhā  ! ⁶⁹Aisē second mē̃ svayã kō dr̥iṛh saṅkalp sē parivartan karnē vālē , apnī vr̥itti dvārā vāyumaṇḍal kō satōpradhān banānē vālē aur nazar sē nihāl karnē vālē aisē bāp K|kē sadā sāthī , sahyōgī aur śhaktiśhālī ātmāō̃ kō bāpdādā kā yād - pyār aur namastē .

¹¹³From the eyes and mouths of souls who are constantly merged in love for the Father, that is, those who are merged in remembrance, those who have the Father merged in their every word, then because of being merged in the Father, instead of being visible as just embodiments of power (shakti swaroop), they will be seen as almighty authorities. ¹¹⁴Just as at the beginning of establishment, Shri Krishna was constantly visible in Brahma, in the same way, the Almighty Authority will be visible through the Shaktis. ¹¹⁵You are experiencing this, are you not?

⁷⁰Is murlī key|kī viśhēṣh bātē̃ ⁷¹1 . apnē rūp , raṅg aur khuśhbū kō dēkhnā hai .

¹¹⁶The Father will be visible through such ones who are constantly merged in remembrance of the Father and who have the attitude of having renounced the consciousness of “I”.

⁷²Rūp arthāt chēhrē mē̃ brāhmaṇpan va phariśhtēpan key|kī jhalak , raṅg arthāt nirantar bāp K|kē saṅg kā raṅg aur khuśhbū arthāt rūhāniyat kahā̃ tak āyī hai  ?

¹¹⁷Just as you yourself would have forgotten the consciousness of “I”, in the same way, others too would not see that form of yours but would instead see the form of the Almighty Authority. ¹¹⁸Achcha. ¹¹⁹* O M S H A N T I *