मंगलवार 18 जनवरी 1977 की अव्यक्त मुरली

⁰> ¹18-01-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 02/12/96 Om Shanti Avyakt BapDada Madhuban 18/01/77

²18 January kā viśhēṣh mahatva

¹Special importance of 18th January

³Aṭal , achal , akhaṇḍ , sadā her|har paristhiti mē̃ bhī aṛōl , sarv guṇ aur sarv śhaktiyō̃ sē sampann banānē vālē bābā bōlē  :

²Are all of you stable in the form of an embodiment of remembrance, that is, an embodiment of power?

⁴Sabhī smr̥iti-svarūp arthāt samarthī-svarūp sthiti mē̃ sthit hō  ?

³Today is theday for being an embodiment of remembrance in a special way.

⁵Āj kā din viśhēṣh rūp mē̃ smr̥iti-svarūp bannē kā hai .

⁴To be merged in BapDada's love means to becomeequal to the Father.

⁶Bāp-dādā K|kē snēh mē̃ samāē huē arthāt bāp samān bannē vālē snēh key|kī niśhānī hai - samāntā . ⁷Tō āj sārā din smr̥iti-svarūp arthāt bāp samān svayã kō anubhav kiyā  ?

⁵The sign of love is equality; so, throughout today, did you experience yourself to be anembodiment of remembrance who is equal to the Father?

⁸Bāp-dādā K|kē snēh kā response ( R E S P O N S E ) ‘ bāp samān bhav ’ kā vardān anubhav kiyā  ?

⁶Did you experience the response of BapDada's love in theform of the blessing of being equal to the Father?

⁹Āj kā viśhēṣh divas svataḥ aur sahaj aur thōṛē samay mē̃ bāp samān sthiti anubhav karnē kā din hai .

⁷Today is the special day for giving you an experience of the stageof being equal to the Father very easily and in a very short time.

¹⁰Jaisē sabhī yugō̃ mē̃ sē saṅgamyug sahaj prāpti kā yug gāyā jātā hai , vaisē brāhmaṇ kē liē saṅgamyug mē̃ bhī yah din viśhēṣh sarvśhaktiyō̃ K|kē vardān prāpt hōnē kā , ‘ bāp samān ’ key|kī sthiti kā anubhav karnē kā drama mē̃ nūndhā huā hai .

⁸Just as, out of all the ages, the confluence age is saidto be the age for attaining all attainments easily, in the same way, this one day out of the confluence age is fixed in thedrama for the Brahmins to especially be given the special blessing of experiencing the stage of being equal to theFather.

¹¹Viśhēṣh din kā viśhēṣh mahatva jān , mahān rūp sē manāyā  ? ¹²Amr̥itvēlē sē bāp-dādā nē viśhēṣh anubhavō̃ K|kē golden chance ( G o l d e n C h a n c e ) key|kī lottery ( L o t t e r y ) khōlī hai .

⁹Knowing the special importance of the special day, did you celebrate it with that greatness? ¹⁰At amrit vela,BapDada opened the lottery of the golden chance of special experiences.

¹³Aisī lottery lēnē K|kē adhikār kō anubhav kiyā  ?

¹¹Did you experience having the right to sucha lottery?

¹⁴Snēh-yukta rah va yōg-yukt , sarvaśaktayō̃ kē prati yukta , sarv prakār K|kē prakr̥iti va māyā K|kē ākarṣhaṇ sē parē rahē  ?

¹²Whilst full of love, in the stage of yoga and filled with all powers, did you remain beyond all the differenttypes of attraction of matter and Maya?

¹⁵Āj bāp-dādā nē bachchō̃ K|kē purūṣhārth key|kī result dēkhī̃ .

¹³Today, BapDada saw the result of the efforts of the children.

¹⁶Result mē̃ kyā dēkhā , jāntē hō  ?

¹⁴Do you knowwhat BapDada saw in the result?

¹⁷Bahut bachchē bāp-dādā K|kē sir K|kē tāj K|kē rūp mē̃ dēkhē . ¹⁸Aur kaī bachchē galē K|kē hār K|kē rūp mē̃ dēkhē  ; aur kaī bachchē bhujāō̃ K|kē śhrr̥iṅgār K|kē rūp mē̃ dēkhē .

¹⁵BapDada saw many children in the form of the crown on His head and He also saw some children as the garlandaround His neck. ¹⁶He also saw some children as the ornament of the arms.

¹⁹Ab har ēk apnē sē pūchhē ki ‘ ‘ mērā sthān kahā̃ hai  ?

¹⁷Now, each of you can ask yourself: Whereis my place?

²⁰’ ’ ( jahā̃ bābā biṭhāyēṅgē ) bābā biṭhāyē , lēkin baiṭhnā tō āpkō paṛēgā nā  !

¹⁸(Someone said: Wherever Baba places me.) ¹⁹Baba can place you anywhere, but you are the one who hasto sit.

²¹Bāp key|kī āgyā bahut baṛī hai .

²⁰Baba's order is a huge one. ²¹Do you know that?

²²Uskō jāntē hō nā  ? ²³Vidēśhī sō svadēśī kis mē̃ hōṅgē  ?

²²In which group would the foreigners, that is, those who belongto the original land, be?

²⁴Sab vidēśhī tāj mē̃ āyēṅgē tō svadēśī kahā̃ jāyēṅgē  ?

²³If all the foreigners are part of the crown, then where would those who belong to the originalland go?

²⁵Tāj mē̃ tō bahut thōṛē hōtē haĩ .

²⁴There are very few in the crown.

²⁶Mējāriṭī ( M a j o r i t y ) galē aur bhujāō̃ kā śhrr̥iṅgār haĩ . ²⁷Tājdhārī arthāt bāp K|kē tāj mē̃ chamaktē huē ratna , jin key|kī viśhēṣh pūjā hōtī hai unkī niśhānī hai ‘ sadā bāp mē̃ samāē huē aur samān ’ .

²⁵The majority are the garland around the neck or the ornament of the arms.To be one with a crown means to be a sparkling jewel in BapDada's crown. ²⁶Such souls are especially worshippedand their sign is that they are constantly absorbed in the Father and equal to Him.

²⁸Un K|kē her|har bōl aur karma sē sadā aur svataḥ bāp pratyakṣha hōgā .

²⁷The Father would always naturallybe revealed through their every word and deed.

²⁹Unkī sīrat aur sūrat kō dēkh har ēk K|kē mukh sē yahī bōl nikalē̃gē ki kamāl hai , jō bāp nē aisē yōgya banāyā  !

²⁸Seeing their features and their character, the words that wouldemerge from everyone's lips are that it is a wonder how Baba has made them so worthy.

³⁰Unkē guṇ dēkhtē huē nirantar bāp-dādā K|kē guṇ sab gāyēṅgē .

²⁹On seeing their virtues,others will constantly sing praise of the Father.

³¹Un key|kī dr̥iṣhṭi sabhī key|kī vr̥itti kō parivartan karē̃gī .

³⁰Their vision will change the attitudes of others.

³²Aisī sthiti vālē sir K|kē tāj gāē jātē haĩ .

³¹Souls with such astage are remembered as the crown on the head.

³³Galē kā śhrr̥iṅgār arthāt second number sadaiv apnē galē key|kī āvāz arthāt mukh K|kē āvāz dvārā bāp kō pratyakṣha karnē K|kē prayatna mē̃ rahtē haĩ .

³²The ornament around the neck means the second number who are constantly engaged in the effort of revealing theFather through the sound from their throat, that is, from their lips.

³⁴Sadā bāp-dādā kō apnē sāmnē rakhtē haĩ  ; lēkin samāē huē nahī̃ rahtē .

³³They constantly keep BapDada in front of them,but are not merged in Him.

³⁵Sadā bāp-dādā K|kē guṇ gātē rahtē lēkin svayã sadā guṇ mūrtta nahī̃ rahtē .

³⁴They constantly sing BapDada's praise, but they themselves do not constantly remain asan embodiment of virtues.

³⁶Samān bannē key|kī bhāvnā aur śhrēṣhṭh kāmnā rakhtē haĩ lēkin her|har prakār key|kī māyā K|kē vārō̃ kā sāmnā nahī̃ kar pātē .

³⁵They have the elevated good wishes to make others equal, but they are not able to face allthe different types of attack from Maya.

³⁷Aisī sthiti vālē galē kā śhrr̥iṅgār haĩ .

³⁶Souls with such a stage are the ornament around the neck.

³⁸Tīsrī quality ( Q u a l i t y - prakār ) tō sahaj hī samajh gaē hōṅgē , bhujā key|kī niśhānī hai sahyōg key|kī , jō kisī bhī prakār sē , man sē , vāṇī sē āthavā karma sē , tanaman vā dhan sē bāp K|kē karttavya mē̃ sahyōgī hōtē haĩ , lēkin sadā yōgī nahī̃ hōtē - aisē bhī anēk bachchē haĩ .

³⁷You must easily have understood about the third quality: the symbol of arms means co­operation. ³⁸It is of those whoco­operate in the Father's task in any way; whether through their thoughts, words, deeds, body, mind or wealth.However, they are not constantly yogi.

³⁹Bāp-dādā nē rivāīz course ( R E V I S E C o u r s e ) kē sāth riyalāījēśan course ( R E A L I Z A T I O N C o u r s e ) bhī diyā hai .

³⁹There are even such children. ⁴⁰Together with the revised course, BapDada hasalso given the realisation course.

⁴⁰Ab bākī kyā rahā  ?

⁴¹So what else remains now?

⁴¹Kyā kamī rah gaī hai bākī  ?

⁴²What is still remaining?

⁴²Naṣṭōmōhaḥ smr̥iti-svarūp hō gaē ki abhī hōnā hai  ? ⁴³1976 tak hōnā hī thā nā  ?

⁴³Have you become the conquerors of attachment and embodiments of remembrance or do you still have to becomethat?

⁴⁴Final vināśh tak rūkī huī hai kyā  ?

⁴⁴Are you still waiting for the final destruction?

⁴⁵Intjār tō nahī̃ kar rahē hō nā  ?

⁴⁵You are not still waiting, are you?

⁴⁶Vināśh kā intjār karnā arthāt apnī ḍaith ( D e a t h  ; mr̥ityu ) key|kī date key|kī smr̥iti rakhnā , apnī ḍaith kā āhvān kar rahē hō  ? ⁴⁷Kitnē saṅkalp kar rahē hō , vināśh kyō̃ nahī̃ huā  ?

⁴⁶To wait for destructionmeans to await the date of your death, so are you invoking your death? ⁴⁷You are having so many thoughts as to whydestruction has not yet taken place. ⁴⁸When will it happen?

⁴⁸Kab hōgā  ?

⁴⁹How will it happen?

⁴⁹Kaisē hōgā  ? ⁵⁰Saṅgamyug suhāvanā lagtā hai vā satyug  ?

⁵⁰Do you find the confluence age beautiful or the golden age beautiful?

⁵¹Tō ghabrātē kyō̃ hō ki vināśh kyō̃ nahī̃ huā  ?

⁵¹So,why are you afraid that destruction has still not taken place?

⁵²Agar svayã is praśhna sē prasann haĩ tō dūsrē kō bhī prasann kar saktē haĩ .

⁵²If you yourself are satisfied with the answer to thisquestion, you can also satisfy others.

⁵³Svayã hī question mē̃ haĩ tō dūsrē bhī jarūr pūchhē̃gē .

⁵³If you yourself have a question about this, then definitely others will alsoquestion you about it.

⁵⁴Isliē ghabrāō nahī̃ .

⁵⁴Therefore, do not be afraid.

⁵⁵Kōī pūchhtē haĩ ki vināśh kyō̃ nahī̃ huā , tō aur hī uskō kahō ki āp K|kē kāraṇ nahī̃ huā .

⁵⁵When others ask you why destruction has not yet taken place, justtell them: Because of you, destruction has not taken place.

⁵⁶Bāp kē sāth ham sabhī bhī viśhva-kalyāṇakārī haĩ . ⁵⁷Viśhva K|kē kalyāṇ mē̃ āp jaisī aur ātmāō̃ kā kalyāṇ rahā huā hai .

⁵⁶Together with the Father, all of us are world benefactors.In bringing benefit to the world, we still have to bring benefit to souls like yourselves.

⁵⁸Isliē abhī bhī chance hai .

⁵⁷Therefore, you still have achance.

⁵⁹Hōtā kyā hai ki jab kōī question kartā hai tō āp lōg svayã hī ‘ kyō̃ ’ ’ kyā ’ mē̃ confuse ( C o n f u s e ) hō jātē hō - hā̃ ‘ ‘ kahā tō hai , likhā huā tō hai , hōnā tō chāhiyē thā ’ ’ .

⁵⁸What happens generally is that when someone asks you this question, you yourself become confused in thequestions, "Why? ⁵⁹What?" etc. ⁶⁰You think, "Yes, this is what we have been told; this is what has been written and itshould have happened".

⁶⁰Isliē dūsrē kō santuṣhṭ nahī̃ kar pātē hō .

⁶¹This is why you are not able to satisfy others.

⁶¹Phalak sē kahō ki kalyāṇkārī bābā K|kē is bōl mē̃ bhī kalyāṇ samayā huā hai .

⁶²With that intoxication, tell them that there isbenefit merged in these words spoken by the Benefactor Father.

⁶²Uskō ham jāntē haĩ , āp bhī āgē chalkar jānē̃gē .

⁶³We know about it and you will also know about it asyou progress further.

⁶³Ḍarō mat .

⁶⁴Do not be afraid.

⁶⁴‘ kyā kahē̃gē , kaisē kahē̃gē ’ aisē sōchkar kinārā na karō .

⁶⁵Do not move away from them and think, "What can we say? ⁶⁶How can weanswer them?"

⁶⁵Jin lōgō̃ kō kahā hai , unsē ḍar K|kē mārē kinārā na karō .

⁶⁷Out of fear, do not move away from the people whom you told this.

⁶⁶Kyā karē̃gē  ?

⁶⁸What will they do?

⁶⁷Agar ulṭā prōpagaṇḍā ( P r o p a g a n d a ) karē̃gē tō vō ulṭā bōl anēkō̃ kō sulṭā banā dēgā .

⁶⁹If they makeany wrong type of publicity, then those wrong words will put many others right and it will become a means forrevelation.

⁶⁸Pratyakṣhatā kā sādhan ban jāyēgā . ⁶⁹Bachchē bhī pūchhtē rahtē haĩ , tō lōgō̃ nē pūchhā tō kyā baṛī bāt huī  !

⁷⁰Since the children themselves keep on asking this question, what is the big deal if people also ask thisquestion?

⁷⁰Sōchtē haĩ ‘ ‘ yah karē̃ yā nā karē̃  ?

⁷¹You think, "Should I do this or not?

⁷¹Pravr̥itti kō kaisē chalāyē̃  !

⁷²How can I continue with my household?

⁷²Vyavahār kō kaisē saiṭ karē̃  !

⁷³How can I satisfy all myrelations?

⁷³Bachchō̃ key|kī śhādī karē̃ yā nahī̃ karē̃  !

⁷⁴Should I get my children married or not?

⁷⁴Makān banāyē̃ yā nahī̃  ?

⁷⁵Should I build a home or not?"

⁷⁵’ ’ vāstav mē̃ is question kā vināśh key|kī date sē kōī connection ( C o n n e c t i o n  ; sambandh ) nahī̃ hai . ⁷⁶Agar property hai aur banānē kā saṅkalp hai tō issē siddha hai ki svayã prati use ( U S E  ; prayōg ) karnē key|kī bhāvnā hai .

⁷⁶In fact, these questions have noconnection with the date of destruction. ⁷⁷If you have land and you have the thought of building on it, it means youhave the thought of using it for yourself. ⁷⁸If you want to use it for Godly service, then there is no question of whetheryou build a building or just use the land.

⁷⁷Agar īśhvarīy sēvā mē̃ lagānā hī hai tō makān banānā yā vaisē hī property rakhnā uskā tō question hī nahī̃ uṭhtā .

⁷⁹However, if there is a need and you build it according to the directions youreceive, then that will not go to waste, but will be accumulated.

⁷⁸Lēkin āvaśhyaktā hai aur direction pramāṇ banātē bhī haĩ , tō uskā banānā vyarth nahī̃ hōgā , lēkin jamā hōgā .

⁸⁰So there is no need to be afraid because ofdestruction, because to continue to move along according to shrimat means to have everything insured.

⁷⁹Tō vināśh K|kē kāraṇ ghabrānē key|kī bāt hī nahī̃ , kyōṅki śhrīmat par chalnā arthāt insurance ( I n s u r a n c e ) karnā .

⁸¹You woulddefinitely receive the fruit of that. ⁸²Now remains the question of getting married or getting someone married.

⁸⁰Uskā unkō phal mil hī jātā hai . ⁸¹Bākī rahā śhādī karānē kā vā karnē kā question .

⁸³You have already been given a directionfor this: As far as possible, save yourself and other souls to whatever extent you can.

⁸²Iskē liē tō pahlē sē hī direction ( D i r e c t i o n ) hai jahā̃ tak svayã kō aur anya ātmāō̃ kō bachā saktē hō vahā̃ tab tak bachāō .

⁸⁴What if destruction doesn't takeplace? ⁸⁵Is it that you were remaining pure because of destruction? ⁸⁶Purity is the original religion of Brahmins. ⁸⁷Purityis the aim and qualification of Brahmin life.

⁸³Vināśh agar 1976 mē̃ nahī̃ huā tō kyā vināśh K|kē kāraṇ pavitra rahtē thē kyā  ?

⁸⁸Those whose deep inculcation is purity have no connection with the dateof destruction.

⁸⁴Pavitratā tō brāhmaṇ janm kā svadharm hai .

⁸⁹This is just an excuse to hide your own weakness.

⁸⁵Pavitratā kā saṅkalp brāhmaṇ janm kā lakṣhya aur lakṣhaṇ hai .

⁹⁰Brahmins know how to make many excuses.Achcha, now remains the question of getting someone else married.

⁸⁶Jiskā nijī lakṣhaṇ hī pavitratā hai uskā vināśh key|kī date kē sāth kōī connection nahī̃ .

⁹¹For that, save others as much as you can. ⁹²Do notallow yourself to become weak and encourage the other person.

⁸⁷Yah tō svayã key|kī kamzōrī chhipānē kā bahānā hai .

⁹³Do not even have the thought in your mind, that nowthey will have to do this.

⁸⁸Kyōṅki brāhmaṇ bahānēbājī bahut jāntē haĩ .

⁹⁴What happened to those who were not able to be saved even ten years ago?

⁸⁹Achchhā , bākī rahī dūsrō̃ kō śhādī karānē key|kī bāt .

⁹⁵As a detachedobserver, through thoughts and words, Baba tried to save them.

⁹⁰Uskē liē jahā̃ tak bachā sakō bachāō .

⁹⁶In the same way, remain just as determined evennow.

⁹¹Svayã kamzōr ban uskō utsāh nahī̃ dilāō .

⁹⁷But what can you do if someone wants to fall anyway?

⁹²Man mē̃ bhī yah saṅkalp na karō ki ab tō karnā hī paṛēgā .

⁹⁸Because of destruction, do not allow yourself to comeinto upheaval.

⁹³Das varṣh pahlē bhī jin kō bachā na sakē tō unkā kyā kiyā  !

⁹⁹Your upheaval will create upheaval for those who are not following the path of knowledge.

⁹⁴Sākṣhī hōkar saṅkalp sē vāṇī sē , bhī bachānē kā prayatna kiyā vaisē hī abhī bhī isī prakār dr̥iṛh rahō .

¹⁰⁰Youshould remain unshakeable. ¹⁰¹Speak with that sparkle of intoxication without fear. ¹⁰²Then those people will themselvesbecome quiet and will not be able to say anything.

⁹⁵Bākī jinkō girnā hī hai unkō kyā karē̃gē  ! ⁹⁶Vināśh K|kē kāraṇ svayã halchal mē̃ na āō .

¹⁰³With faith in the intellect, do not become one who has an intellectfull of doubts even in the form of thoughts.

⁹⁷Āpkī halchal ajñāniyō̃ kō bhī halchal mē̃ lāyēgī .

¹⁰⁴The royal form of doubt is, "It should have happened like this.

⁹⁸Āp achal rahō .

¹⁰⁵I don'tknow why Baba had said this.

⁹⁹Phalak sē , nirbhayatā sē bōlō .

¹⁰⁶BapDada would have told us in advance.

¹⁰⁰Phir vō lōg āpē hī chup hō jāyēṅgē , kuchh bōl nahī̃ sakē̃gē . ¹⁰¹Āp niśhchay buddhi sē saṅkalp rūp mē̃ bhī sanśhay-buddhi na banō .

¹⁰⁷So how can we go in front of them?" ¹⁰⁸Thisroyal form of doubt will become instrumental to create doubts in the minds of the people of the world. ¹⁰⁹"Yes, Babadid say it and will say it even now."

¹⁰²Royal rūp kā sanśhay hai ki ‘ aisā hōnā tō chāhiē thā ’ , patā nahī̃ bābā nē kyō̃ aisā kahā thā .

¹¹⁰Maintain this faith and intoxication and those people will come and bow down toyou, and say: It is a wonder of your faith! ¹¹¹Do you understand?

¹⁰³Pahlē sē hī bāp-dādā batā dētē thē .

¹¹²Do not be afraid. ¹¹³Are you afraid to go to jail?

¹⁰⁴Ab sāmnē kaisē jāyēṅgē  ?

¹¹⁴You are not afraid, but you become distressed.

¹⁰⁵Yah royal rūp kā sanśhay , duniyā vālō̃ kō bhī sanśhay-buddhi banānē kē nimitt banēgā .

¹¹⁵You do not have thepower to face. ¹¹⁶Just say that there was benefit in whatever Baba said and there is benefit in it even now.

¹⁰⁶‘ ‘ hā̃  ! ¹⁰⁷Kahā hai , abhī bhī kahē̃gē ’ ’ - isī niśhchay aur naśhē mē̃ rahō tō vō namaskār karnē āyēṅgē ki dhanya hai āpkā niśhchay .

¹¹⁷We aresaying the same thing even now. ¹¹⁸If you tell them with Godly intoxication and with that lightness, they will laughwith you. ¹¹⁹However, first of all, you have to become strong.

¹⁰⁸Samjhā  ?

¹²⁰Do you understand?

¹⁰⁹Ghabrāō nahī̃ , kyā jēl mē̃ jānē sē ḍartē hō  ? ¹¹⁰Ḍartē nahī̃ , ghabrātē haĩ .

¹²¹Everyone's thoughts reached Baba today. ¹²²Everyone had the question of what Baba would say on the 18th. ¹²³Now, didyou hear?

¹¹¹Sāmnā karnē key|kī śhakti nahī̃ hai .

¹²⁴BapDada is with you; no one can do anything, no one can say anything.

¹¹²Yahī kahō ki jō kuchh kahā thā usmē̃ kalyāṇ thā . ¹¹³Ab bhī hai .

¹²⁵The kittens were safe even in theburning furnace and so this is nothing.

¹¹⁴Ham abhī bhī kahtē haĩ .

¹²⁶No one can even harm a single hair.

¹¹⁵Unkō agar īśhvarīy naśhē aur ramaṇīktā sē sunāō tō vō aur hī hansē̃gē .

¹²⁷You do not have ordinary company; youhave the company of the Almighty Authority.

¹¹⁶Lēkin pahlē svayã majbūt hō . ¹¹⁷Samjhā  ?

¹²⁸Therefore, an intellect that has faith is victorious.

¹¹⁸Āj sabkē saṅkalp pahũchē , sabkō intjār thā 18 tārīkh kō kyā sunāyēṅgē .

¹²⁹There is no need to tell them the date. ¹³⁰The date of the final destruction can never be fixed.

¹¹⁹Ab sunā  ? ¹²⁰Bāp-dādā sāth haĩ  ; kōī kuchh kar nahī̃ saktā  ; kah nahī̃ saktā , jaltī huī bhaṭṭī mē̃ bhī pūṅgrē salāmat rahē , yah tō kuchh bhī nahī̃ hai .

¹³¹If the date were to befixed, then all the seats would be fixed also. ¹³²When everyone becomes free from thinking of these things, that will bethe date of destruction. ¹³³Achcha.

¹²¹Bāl bhī bāṅkā nahī̃ kar saktā . ¹²²Sādhāraṇ sāth nahī̃ , sarvśhaktivān kā sāth hai . ¹²³Isliē ‘ niśhchaybuddhi vijayanti ’ . ¹²⁴Date batānē key|kī jarūrat hī nahī̃ .

¹³⁴To such stable, unshakeable and immovable souls who remain unshakeable in their elevated stage in every situation;to the souls who are the pillars of all virtues and all powers, BapDada's love, remembrance and namaste.

¹²⁵Kabhī bhī final ( F i n a l ) vināśh key|kī date fix ( F i x ) nahī̃ hō saktī . ¹²⁶Agar date fix hō jāē tō sab sīṭsa ( S e a t s ) bhī fix hō jāē̃ , phir tō pass with honours ( P a s s W i t h H o n o u r s ) key|kī lambī line hō jāē .

¹³⁵Blessing: May you be a master knowledge­full soul who, with the light and might of knowledge, becomes a destroyerof obstacles.On the path of bhakti, Ganesh is worshipped as the destroyer of obstacles. ¹³⁶Together with this, he is also rememberedas one who is master knowledge­full; the lord of knowledge.

¹²⁷Isliē date sē niśhchinta rahō . ¹²⁸Jab sab niśhchinta hōṅgē tō date ā hī jāyēgī . ¹²⁹Jab sabhī is saṅkalp sē nirsaṅkalp hōṅgē vahī date vināśh key|kī hōgī .

¹³⁷The children who become master knowledge­full cannever be defeated by any obstacle, because knowledge is said to be light and might through which it becomes easy toreach your destination.

¹³⁰Achchhā . ¹³¹Aisē achal , aṭal , akhaṇḍ , sadā her|har paristhiti mē̃ bhī śhrēṣhṭh sthiti mē̃ aṛōl , sarv guṇō̃ aur sarv śhaktiyō̃ K|kē stambh svarūp ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

¹³⁸Those who are such destroyers of obstacles, those who constantly remain combined with theFather and churn knowledge, can never be defeated by any obstacle. ¹³⁹Slogan: The breath of Brahmin life is happiness; even if you lose your body, you should not lose your happiness. ¹⁴⁰* * * O M S H A N T I * * *