बुधवार 26 जनवरी 1977 की अव्यक्त मुरली

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⁰> > 23/12/96 Om Shanti Avyakt BapDada Madhuban 26/01/77 ¹Experience wonderful activity through the subtle power of introspection. ²Do you now clearly know the real power of silence? ³Just as you are able to see the practical results of the powers ofspeech and actions, in the same way, have you experienced the practical results of silence; the most elevated power?Just as you are able to transform souls by talking to them, so too, have you experienced transforming the attitude andvision of others with your power of silence, that is, through your thoughts?

¹26-01-77 ōm śhānti avyakt bāpadādāmadhuban

⁴Through words, you can only transformthose who are in front of you.

²Antarmukhtā dvārā sūkṣhma śhakti key|kī līlāō̃ kā anubhav ³Silence ( S i l e n c e  ; śhānti ) śhakti dvārā ātmāō̃ key|kī sēvā karnē key|kī vidhi batātē huē viśhva-kalyāṇakārī pitā śhivbābā bōlē  : ⁴Apnī vāstavik silence key|kī śhakti kō achchhī tarah sē jān gaē hō  ?

⁵However, through the mind, that is, through the power of silence, no matter how faraway souls may be, you can make them experience being personally in front of you. ⁶Just as through the instrumentsof science, you are able to see distant scenes in front of you, in the same way, with the power of silence, no distancewill be felt; you as well as the others, will experience that scene to be in front of you.

⁵Jaisē vāṇī key|kī śhakti kā , karma key|kī śhakti kā pratyakṣha pariṇām dikhāī dētā hai , vaisē sabhī sē powerful ( P o w e r f u l  ; śhaktiśhālī ) silence śhakti kā pratyakṣha pramāṇ dēkhā hai , anubhav kiyā  ?

⁷This is known as the power ofyoga. ⁸Just as the instruments of science will only work when there is an accurate connection with the main station, inthe same way, only when you constantly have a clear connection with BapDada can you experience the power ofsilence.

⁶Jaisē vāṇī dvārā kisī ātmā kō parivartan kar saktē hō , vaisē silence key|kī śhakti dvārā arthāt mansā dvārā kisī ātmā key|kī vr̥itti , dr̥iṣhṭi kō parivartan karnē kā anubhav hai  ?

⁹In science, it is a question of just the connection, whereas here, a connection means to experience allrelationships clearly; only then will you be able to see the practical results of the power of the mind. ¹⁰As yet, very little subtle service of invoking souls and transforming them through the power of the mind is beingdone.

⁷Vāṇī dvārā tō jō sāmnē hō̃ unkā hī parivartan karē̃gē , lēkin mansā dvārā vā sāyalē̃s key|kī śhakti dvārā kitnī bhī sthūl mē̃ dūr rahnē vālī ātmā hō , unkō sammukh kā anubhav karā saktē hō .

¹¹Through their spiritual practice, semi­pure souls are able to invoke souls, through their spiritual endeavour,they are able to show miracles to souls at a distance; through their temporary means, they attract them towardsthemselves. ¹²Therefore, what can Godly power, that is, the most elevated power, not achieve?

⁸Jaisē science ( S c i e n c e  ; vigyān ) K|kē yantrō̃ dvārā dūr kā dr̥iśhya sammukh anubhav kartē hō , vēsē silence key|kī śhakti sē bhī dūrī samāpt hō sāmnē kā anubhav āp bhī karē̃gē aur anya ātmāē̃ bhī karē̃gī .

¹³For this, you especiallyneed the power of concentration; concentration of thoughts and stability of stage. ¹⁴The basis of these is introspection.By having introspection, you will internally have many wonderful divine experiences. ¹⁵Through divine vision, you areable to see the divine activities of the subtle region, the subtle world.

⁹Iskō hī yōgbal kahā jātā hai . ¹⁰Lēkin jaisē science K|kē sādhan kā yantra bhī tab kām karēgā jiskā connection ( C o n n e c t i o n  ; jōṛ ) mēn station ( M a i n S t a t i o n ) sē hōgā , isī prakār silence key|kī śhakti dvārā anubhav tab kar sakē̃gē , jab ki bāp-dādā sē nirantar clear connection ( C l e a r C o n n e c t i o n  ; sīdhā sambandh ) hōgā .

¹⁶In the same way, through the subtle power ofintrospection, you will experience wonderful activities. ¹⁷Are you able to experience the divine activity of invokingsouls, of having a heart­to­heart conversation with souls, of transforming the nature and sanskars of souls and ofenabling souls to forge a connection with the Supreme Father? ¹⁸Are you able to give blessings of peace, power andhealth from a distance to souls who are unaccomplished, peaceless, unhappy and diseased?

¹¹Vahā̃ sirph connection hōtā hai , lēkin yahā̃ connection arthāt relation ( R E L A T I O N  ; sambandh ) .

¹⁹The method of givingblessings in the non­living images of the Shaktis is portrayed by the particular way the hands are shown.

¹²Sabhī clear anubhav hōṅgē tab mansā śhakti kā pratyakṣha pramāṇ dēkh sakē̃gē . ¹³Abhī tak mansā śhakti dvārā ātmāō̃ kā āhvān kar parivartan karnē key|kī yah sūkṣhma sēvā bahut cum|kam kartē hō .

²⁰The pose ofgiving blessings is that of completely stable hands, vision and thoughts. ²¹Now, in your living form, in order to be ableto do spiritual service in the world of spirits, in this living world, itself, not in the incorporeal world, you mustincrease the power of stability. ²²Souls should be able to invoke other souls and serve them spiritually.

¹⁴Jab ātmik śhakti vālī , semi pure ( S e m i P u r e  ; arddha pavitra ) ātmāē̃ apnī sādhnā dvārā ātmāō̃ kā āhvān kar saktī haĩ , alpkāl K|kē sādhanō̃ dvārā dūr baiṭhī huī ātmāō̃ kō chamatkār dikhākar apnī taraph ākarṣhit kar saktī haĩ , tō paramātma śhakti arthāt sarv śhrēṣhṭh śhakti kyā nahī̃ kar saktī  ?

²³Now,experience the wonder of this spiritual activity. ²⁴When you do this spiritual service with a fast speed, the conflict thatarises due to the consciousness of "mine" and "yours" in serving through words and deeds, the conflict of name, fame,prestige etc. and the conflict of sanskars and nature, the feeling of a lack of time and money ­ all obstacles of this typewill end. ²⁵You will thereby develop the sanskar of spiritual service and will remain engaged in service with thissanskar.

¹⁵Iskē liē viśhēṣh ēkāgratā chāhiē .

²⁶Now, this year, start this type of powerful service.

¹⁶Saṅkalpō̃ key|kī bhī ēkāgratā , sthiti key|kī bhī ēkāgratā . ¹⁷Ēkāgratā kā ādhār hai - ‘ antarmukhtā .

²⁷Give all souls who come into contact with you throughwords or through the practical impact of your life, and those who you still hope will come into contact with you, theexperience of spiritual power.

¹⁸’ antarmukhtā mē̃ rahnē sē andar hī andar bahut kuchh vichitr anubhav karē̃gē .

²⁸You have already given them the experience of your efforts and your elevated stage.Now, together with both these experiences, also give them the experience of your spirituality.

¹⁹Jaisē divya dr̥iṣhṭi mē̃ sūkṣhmavatan , sūkṣmasr̥ṣṭi arthāt sūkṣhmalōk key|kī anēk vichitr līlāē̃ dēkhtē hō , vaisē antarmukhtā dvārā sūkṣhma śhakti key|kī līlāē̃ anubhav karē̃gē .

²⁹Let them experience allthese three. ³⁰By the next Shiv Ratri, create such a subtle and physical stage that souls who come into contact with you have anexperience of their own soul and of spirituality; that whilst listening to the sound of your voice, they experiencethemselves in a stage beyond sound.

²⁰Ātmāō̃ kā āhvān karnā , ātmāō̃ sē rūh-rūhān karnā , ātmāō̃ K|kē saṅskār , svabhāv kō parivartan karnā , ātmāō̃ kā bāp sē connection juṛvānā , aisē rūhānī līlā kā anubhav kar saktē hō  ?

³¹Organise a special programme for such contact souls. ³²Let it be your aim, notmerely to lecture, but to give them an experience. ³³You may organise small groups, but your aim must be to bringthem closer by giving them the experience of spirituality and a relationship with the spiritual Father.

²¹Aprāpta ātmā kō , aśhānt , duḥkhī , rōgī ātmā kō dūr baiṭhē bhī śhānti , śhakti , nirōgīpan kā vardān dē saktē hō  ?

³⁴Do somethingnew! ³⁵Your own stage and the atmosphere of the gathering's venue should attract people from a distance. ³⁶Thequestion of giving a general message is different.

²²Jaisē śhaktiyō̃ K|kē jaṛ chitrō̃ mē̃ vardān dēnē kā sthūl rūp hastō̃ K|kē rūp mē̃ dikhāyā hai , hast bhī ēkāgr rūp dikhātē haĩ .

³⁷You may do that, but this kind of programme is essential. ³⁸For this,the instrument souls, that is, the serviceable souls, must take a pledge of maintaining their stage of concentration andintrospection.

²³Vardān kā pōj ( P o s e , sthiti ) hast , dr̥iṣhṭi aur saṅkalp ēkāgr hī dikhātē haĩ , aisē chaitanya rūp mē̃ ēkāgrachit key|kī śhakti kō baṛhāō , tō rūhō̃ key|kī duniyā mē̃ rūhānī sēvā hōgī .

³⁹Through this they will be able to transform the attitude of others. ⁴⁰You know that the devotees hold afast of physical food. ⁴¹You knowledge­full, serviceable souls should fast by staying beyond any upheaval of wastethoughts, wasteful words and wasteful deeds and maintain your stability, that is, your spirituality.

²⁴Rūhānī duniyā mūlvatan nahī̃ lēkin rūh rūh kō āhvān karkē rūhānī sēvā karē .

⁴²Only then will yoube able to show other souls the miracles of the Sun of Knowledge. ⁴³Make an extraordinary plan.

²⁵Yah rūhānī līlā kā anubhav karō .

⁴⁴In bhakti, thefragrance of incense sticks attracts others from a distance.

²⁶Yah rūhānī sēvā fast spīṛ ( tīvr gati ) mē̃ kar saktē hō .

⁴⁵In the same way, the power of stability should attract froma distance. ⁴⁶Do you understand what you now have to do?

²⁷Tō vāchā aur karmaṇā key|kī sēvā mē̃ , jō tērī-mērī kā ṭakrāv hōtā hai , nām , mān , śhān kā ṭakrāv hōtā hai , svabhāv , saṅskārō̃ kā ṭakrāv hōtā hai , samay va sampatti kā abhāv hōtā hai , isī prakār K|kē jō bhī vighna paṛtē haĩ , yah sarv vighna samāpt hō jāyēṅgē .

⁴⁷Develop a relationship with those who are in contact withyou, and with such experiences, make those special souls your mikes to spread the knowledge. ⁴⁸Achcha. ⁴⁹To souls who give the experience of spirituality through stability; to those who remain engaged in service at everysecond and in every thought; to the spiritual servers who give an experience of comfort to other souls, BapDada'slove, remembrance and namaste. ⁵⁰BapDada's meeting with Didi ji:In the corporeal form, you saw many practical examples of the power of stability.

²⁸Rūhānī sēvā kā ēk saṅskār ban jāyēgā . ²⁹Isī saṅskār mē̃ bhī tatpar rahē̃gē .

⁵¹Whilst sitting at a distance,children used to experience BapDada especially remembering them or giving them special power.

³⁰Is varṣh yah powerful service bhī ārambh karō .

⁵²Thoughts andactivities were found to be matching on both sides.

³¹Jō bhī ātmāē̃ vāṇī dvārā va praikṭīkal life ( P r a c t i c a l L i f e  ; vyavahārik jīvan ) K|kē prabhāv dvārā samparka mē̃ āī haĩ , vā samparka mē̃ ānē key|kī ummīdvār haĩ , un ātmāō̃ kō rūhānī śhakti kā anubhav karāō .

⁵³You experienced this in practice, did you not? ⁵⁴Just as whensomeone calls you by telephone the bell rings, in the same way, when children receive Baba's directions through amessage or through thoughts, the waves of happiness rise inside within the soul so that they have goosepimples ofhappiness. ⁵⁵However, some ignore the telephone and let it ring, and so are not able to receive the message.

³²Mēhnat kā anubhav , mahāntā kā anubhav karāyā hai .

⁵⁶In thesame way, although children definitely experience this, they move along with carelessness.

³³Ab mēhnat tathā mahāntā kē sāth rūhāniyat kā bhī anubhav karāō̃ .

⁵⁷They are not able tounderstand the divine wonder of the power of stability, but, they definitely do experience it.

³⁴Tīnō̃ bātō̃ kā anubhav hō .

⁵⁸In the same way, somesouls also have an experience of other souls.

³⁵Is śhivrātri par aisī sthūl aur sūkṣhma stage banāō , jissē ānē vālī ātmāō̃ kō apnē svarūp rūh aur rūhāniyat kā anubhav hō .

⁵⁹However, just as when there is interference on the line or the telegraphpoles, so that a message cannot be conveyed, due to that influence of the atmosphere or environment, in the sameway, here, there is the influence of attitude.

³⁶Vāṇī dvārā vāṇī sē parē jānē kā anubhav hō .

⁶⁰Because of having a disturbed attitude, you are not able to catch themessage.

³⁷Aisē samparka mē̃ ānē vālī ātmāō̃ kā viśhēṣh programme rakhō .

⁶¹This year, a group should be prepared of those who have the determination to maintain the power ofstability, so that they are able to have these unique experiences.

³⁸Lakṣhya rakhō ki anubhav karānā hai , na ki sirph bhāṣhaṇ karnā hai , chāhē chhōṭē-chhōṭē saṅgaṭhan banāō lēkin rūhāniyat aur rūhānī bāp K|kē sambandh aur anubhav mē̃ samīp lāō .

⁶²One is like receiving diamonds and jewels by goingto the bottom of the ocean, and the other to experience moving along with the waves of the ocean of knowledge. ⁶³Youhave had the experience of moving along with the waves; now you have to go to the bottom of the ocean.

³⁹Kuchh navīntā karō .

⁶⁴Invaluabletreasures are found at the bottom.

⁴⁰Sthān aur sthiti dōnō̃ sē dūr sē hī rūhāniyat key|kī ākarṣhaṇ hō .

⁶⁵By making this aspect firm, you will easily be able to step away from everythingelse.

⁴¹General sandēśh dēnē key|kī bāt alag hai .

⁶⁶This is known as having thoughts of the original self, self­realisation and powerful service.

⁴²Vah karnā hai bhalē karō , lēkin yah jarūr karō .

⁶⁷This is the stage ofa light­and­might­house. ⁶⁸Then, you will have to donate through your drishti.

⁴³Iskē liē nimitt banī huī ātmāō̃ kō arthāt serviceable ( S e r v i c e a b l e  ; sēvādhārī ) ātmāō̃ kō viśhēṣh us din ēkāgratā kā antarmukhtā kā vrat rakhnā paṛēgā .

⁶⁹This is the stage of taking someonebeyond with just a glance. ⁷⁰The power of stability can show you many wonders. ⁷¹Those with occult power attain theirpower with the power of stability. ⁷²You can even cure yourself with the power of stability.

⁴⁴Is vrat sē vr̥ittiyō̃ kō parivartan karē̃gē .

⁷³You can make manydiseased souls completely free from disease.

⁴⁵Jaisē bhakta lōg sthūl bhōjan kā vrat rakhtē haĩ , tō sārvisēbal gyānī tū ātmāō̃ kō vyarth saṅkalp , vyarth bōl , vyarth karma key|kī halchal sē parē ēkāgratā arthāt rūhāniyat mē̃ rahnē kā vrat lēnā paṛē .

⁷⁴You can have many unique experiences through this power. ⁷⁵To stopsomething moving is the result of the power of stability. ⁷⁶When something stops when you say, "Stop!", then the drums of victory of your being the bestowers of blessings willbeat. ⁷⁷At present, they only beat the drums of "wah! wah!".

⁴⁶Tab ātmāō̃ kō gyān sūrya kā chamatkār dikhā sakē̃gē .

⁷⁸You have given very good lectures and worked very hardand your life has become very good.

⁴⁷Kōī alaukik plan ( P l a n  ; yōjnā ) banāō .

⁷⁹Later, they will beat the drums of victory.

⁴⁸Jaisē bhakti mē̃ agarbattī key|kī khuśhbū dūr sē ākarṣhaṇ karēgī .

⁸⁰So now, do you understand what theaim and object is for this year? ⁸¹You need to do double service.

⁴⁹Samjhā , ab kyā karnā hai  ?

⁸²You can do this special service at amrit vela.

⁵⁰Samparka vālō̃ kō sambandh mē̃ lāō .

⁸³At thattime, you will also be able to hear the call of the devotees.

⁵¹Anubhavō̃ dvārā un viśhēṣh ātmāō̃ kō āvāz phailānē kē nimitt banāō . ⁵²Achchhā .

⁸⁴You will feel as though someone is personally calling you. ⁸⁵Therefore, you have to increase this power.

⁵³Aisē rūhāniyat mē̃ ēkāgratā kā anubhav karānē vālē , her|har saṅkalp aur her|har second rūhānī sēvā mē̃ tatpar rahnē vālē , rūh kō anubhavō̃ dvārā rāhat dēnē vālē , aisē rūhānī sēvādhāriyō̃ kō bāp-dādā kā yād-pyār ōr namastē .

⁸⁶Whatever time you have, two minutes, five minutes, just experience thepower of stability. ⁸⁷By accumulating a little at a time, you will accumulate a lot, and then the revelation of theAlmighty Authority will take place through the Shaktis. ⁸⁸The perfection of the Shaktis will work like a mirror for theblind. ⁸⁹The year of perfection means to have this perfection.

⁵⁴Dādī jī K|kē

⁹⁰Achcha. ⁹¹BapDada meeting the teachers:

⁵⁵Sāth sākār rūp mē̃ ēkāgratā kī śhakti K|kē kaī pratyakṣha pramāṇ dēkhē .

⁹²A teacher means an angel. ⁹³A teacher's duty is to be a guide and take the pilgrims to their high destination.

⁵⁶Dūr baiṭhē huē bachchē praikṭīkal anubhav kartē thē ki āj viśhēṣh rūp sē bāp-dādā nē mujhē yād kiyā vā viśhēṣh rūp sē mujhē śhakti key|kī prāpti kā anubhav karā rahē haĩ .

⁹⁴Who cantake others to a high destination? ⁹⁵Those who themselves are angels, that is, those who are double­light. ⁹⁶Only thosewho are light are able to go high up; those who are heavy come down.

⁵⁷Saṅkalp aur bātē̃ dōnō̃ taraph key|kī miltī thī .

⁹⁷A teacher's duty is to take others to the highdestination.

⁵⁸Aisē praikṭīkal anubhav dēkhē nā  ?

⁹⁸So, what will the teacher do? ⁹⁹Become an angel.

⁵⁹Jaisē telephone dvārā kōī message ( M e s s a g e  ; sandēśh ) milnā hōtā hai , tō riṅg ( R i n g  ; ghaṇṭī ) bajtī hai .

¹⁰⁰If the teacher is not an angel, then she remains downbelow and also brings others down. ¹⁰¹Do you experience yourselves as angels? ¹⁰²To be completely light; not even tohave the burden of a body? ¹⁰³Mud is heavy.

⁶⁰Vaisē bāp kā sandēśh vā saṅkalp kā direction bachchō̃ kō jab pahuñchtā hai tō andar hī andar ātmā mē̃ achānak khuśhī key|kī lahar mē̃ rōmāñch khaṛē hō jātē haĩ .

¹⁰⁴Body consciousness is also mud (clay). ¹⁰⁵When you have theconsciousness of the body, you remain heavy. ¹⁰⁶When you go beyond it, you will remain light, that is, an angel. ¹⁰⁷So,lighten yourself from even the awareness of the body.

⁶¹Lēkin jaisē kaī riṅg suntē huē bhī ansunā kar dētē tō message nahī̃ lē saktē .

¹⁰⁸When you go beyond the awareness of the body, you will beable to go beyond everything else.

⁶²Vaisē bachchō̃ kō anubhav hōtē jarūr haĩ , lēkin albēlēpan mē̃ chalā dētē haĩ .

¹⁰⁹To be an angel means to have all relationships with the Father; not to be in arelationship with even your own body.

⁶³Ēkāgratā kī śhakti key|kī līlā kō catch ( C a t c h ) nahī̃ kar pātē . ⁶⁴Lēkin anubhav hōtā jarūr hai .

¹¹⁰You have even returned the body to the Father who gave it to you. ¹¹¹Once yougive something that belongs to you to someone else, your connection with it is finished.

⁶⁵Vaisē ātmāō̃ kō bhī ātmāō̃ kā hōtā hai , lēkin jaisē tārō̃ mē̃ halchal hō jāē , telephone K|kē stambhō̃ mē̃ halchal hō jāē tō message catch nahī̃ kar saktē .

¹¹²You have all accounts withthe Father and no one else. ¹¹³"I sit with You, I speak to You...", and so all accounts are with the Father, are they not?Since you have all accounts with the Father, then all other accounts have finished, have they not?

⁶⁶Vahā̃ vātāvaraṇ kā , vāyumaṇḍal kā prabhāv hōtā hai  ; yahā̃ phir vr̥itti kā prabhāv hōtā hai .

¹¹⁴A teacher meansone who has all accounts with the Father, that is, all relationships with the Father. ¹¹⁵Since you now belong to theFather, all past accounts have finished.

⁶⁷Vr̥itti chañchal hōnē K|kē kāraṇ message kō catch nahī̃ kar pātē .

¹¹⁶This is known as being a complete beggar. ¹¹⁷A beggar does not have any bankbalance.

⁶⁸Tō is varṣh mē̃ ēkāgratā kā dr̥iṛh saṅkalp karnē vālā group taiyār hōnā chāhiē , jō yah vichitr anubhav kar sakē .

¹¹⁸He doesn't have any accounts any relations; neither with any person nor any physical comforts ­ all accountshave finished. ¹¹⁹There shouldn't be any bank balance in the account of past actions.

⁶⁹Yah sāgar K|kē talē mē̃ jākar anubhav K|kē hīrē , mōtī lēnā aur vah hai gyān sāgar key|kī laharō̃ mē̃ laharānē kā anubhav karnā .

¹²⁰You have to have such checking.There are some who have such complicated accounts they leave behind when they die that it distresses the people leftbehind. ¹²¹So, do you check if all your accounts have finished?

⁷⁰Laharō̃ mē̃ hō yah tō anubhav kiyā ab andar talē mē̃ jānā hai .

¹²²If the account of everything, of your sanskars andnature etc. have finished, then you would be empty, would you not?

⁷¹Amūlya khazānē talē mē̃ miltē haĩ .

¹²³Only when you become light to this extent canyou become a guide and take others high up.

⁷²Yah bāt pakkī karnē sē aur sabhī bātō̃ sē automatically kinārā hō jāyēgā .

¹²⁴So, do you understand what a teacher has to do? ¹²⁵Is it easy or difficult tobecome a teacher?

⁷³Iskō hī svachintan , svadarśhan , samarth sēvā kahā jātā hai .

¹²⁶To become a teacher means to become equal to the Father, and so whosoever claims the seat of ateacher becomes equal to the Father.

⁷⁴Light hāūs ( L i g h t H o u s e ) might hāūs ( M i g h t H o u s e ) key|kī yah stage hai .

¹²⁷To become a teacher means to have a thought of taking responsibility. ¹²⁸So Babaalso co­operates with you to this extent.

⁷⁵Phir dr̥iṣhṭi kā dān dēnā paṛēgā . ⁷⁶Nazar sē nihāl karnē key|kī yah stage hai .

¹²⁹However much responsibility someone takes, the Father is responsible togive that much co­operation.

⁷⁷Ēkāgratā śhakti bahut vichitr raṅg dikhā saktī hai .

¹³⁰When the Father takes the responsibility, is it easy or difficult?

⁷⁸Vō siddhiyā̃ vālē bhī ēkāgratā sē hī siddhi prāpt kartē haĩ .

¹³¹Once you have giventhe responsibility to the Father, you should not carry that responsibility.

⁷⁹Svayã key|kī auṣadhi bhī ēkāgratā kī śhakti sē kar saktē haĩ .

¹³²It becomes difficult when you consideryourself to be responsible for whomsoever you become an instrument.

⁸⁰Anēk rōgiyō̃ kō nirōgī bhī banā saktē haĩ .

¹³³Baba, and not you, is responsible. ¹³⁴You do nottake the burden upon yourself, do you?

⁸¹Bahut vichitr anubhav issē kar saktī hō .

¹³⁵Many have the habit of carrying a burden. ¹³⁶No matter how much you tellthem, they still carry it.

⁸²Kōī nē chaltī huī chīz kō rōkā , yah ēkāgratā key|kī siddhi hai .

¹³⁷"This should not happen; it should not happen like this ­ this is a burden of waste. ¹³⁸Leaveeverything to the Father.

⁸³Stop kahō tō stop hō jāē tab vardānī rūp mē̃ jay-jayakār K|kē nārē bajē̃gē .

¹³⁹Belong to the Father and leave everything to Him and there will be greater progress, greater success and everythingwill be easy.

⁸⁴Abhī vāh-vāh K|kē nārē lagātē haĩ .

¹⁴⁰BapDada has great love for teachers. ¹⁴¹Why?

⁸⁵Bhāṣhaṇ bahut achchhā kiyā , mēhnat bahut achchhī kī hai , life bahut achchhī hai .

¹⁴²At least you have courage! ¹⁴³BapDada is happy to see yourcourage, but is also amazed at those who lack courage.

⁸⁶Phir jay-jayakār K|kē nārē bajē̃gē .

¹⁴⁴Teachers should not get involved with questions such aswhat? or why? etc.

⁸⁷Tō is varṣh kā aim object ( A I M - O b j e c t  ; uddēśhya ) samjhā nā .

¹⁴⁵Otherwise, the queue of those following like that. ¹⁴⁶A teacher means one who is stable in the stageof a full­stop.

⁸⁸Double sēvā chāhiē .

¹⁴⁷Those who ask questions become subjects.

⁸⁹Amr̥itvēlē yah special ( S p e c i a l  ; viśhēṣh ) sēvā kar saktī hō .

¹⁴⁸To apply a full­stop means to become a king. ¹⁴⁹Those whoconstantly ask questions can never experience supersensuous joy.

⁹⁰Phir bhaktō̃ K|kē āvāz bhī sunāī dēgē .

¹⁵⁰This is why the special dharna of teachers is toapply a full­stop.

⁹¹Aisē samajhē̃gē jaisē yahā̃ sammukh kōī bulā rahē haĩ , yah śhakti baṛhānī hai .

¹⁵¹A teacher means to be one with a surrendered intellect; not just those who do everything accordingto the programme, but those who invent things.

⁹²Jitnā bhī samay milē dō minute , pāñch minute - chalē jāō is ēkāgratā kī śhakti mē̃ .

¹⁵²What new system should you invent so that the maximum number ofpeople are able to get the message easily. ¹⁵³Each one has to create such an invention.

⁹³Tō thōṛā-thōṛā kartē bhī jamā hō jāyēgā , tab śhaktiyō̃ dvārā sarv śhaktivān key|kī pratyakṣhatā hōgī . ⁹⁴Śhaktiyō̃ key|kī sampūrṇtā jaisē andhō̃ kē āgē āīnē kā kām karēgī .

¹⁵⁴Achcha. ¹⁵⁵Blessing: May you be a conqueror of Maya and a conqueror of the world by making Maya unconscious throughBapDada's company.Just as you are loving to the Father, so too, make Baba your companion and Maya will become unconscious from adistance.

⁹⁵Sampūrṇtā varṣh arthāt yah sampūrṇtā .

¹⁵⁶The promise you made at the beginning: I eat with You, I sit with You, I comfort myself with You.Perform every task of the daily timetable according to this promise and Maya will not be able to disturb you, butinstead, she will be destroyed. ¹⁵⁷Constantly keep your Companion with you. ¹⁵⁸With the power of the company and bybeing absorbed in Baba's love, you will become a conqueror of Maya and a conqueror of the world. ¹⁵⁹Slogan: Constantly keep the line of your intellect clear and you will be able to understand the feelings of each other'smind.

⁹⁶Achchhā .

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