शनिवार 16 अप्रैल 1977 की अव्यक्त मुरली

⁰> ¹16-04-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 17/02/97 Om Shanti Avyakt BapDada Madhuban 16/04/77

²Brāhmaṇ janm key|kī divyatā aur alaukiktā

¹The divinity and uniqueness of Brahmin life. ²To listen and to merge.

³Maryādā purūṣhōttam , bāp samān bannē vālē , sadā sirtāj , sadā bāp K|kē sarv prāptiyō̃ K|kē sahārē mē̃ rahnē vālē bachchō̃ prati uchchārē huē bābā K|kē mahāvākya  :

³It is easy to listen and one would like to constantly keep on listening. ⁴There is constantly this desire. ⁵In the same way, do you experience merging it within yourself to be just as easy? ⁶Is there constantly this desire to merge it in yourself so that by doing so, you become equal to the Father?

⁴Sunnā aur samānā .

⁷The form of merging is to become equal to the Father.

⁵‘ sunnā ’ sahaj lagtā hai rūchi hōtī hai suntē hī rahē̃ .

⁸So, are you now in the first stage, the second stage or the last stage? ⁹The last stage is to listen and to become.

⁶Yah ichchhā sadaiv rahtī hai .

¹⁰You are listening to everything and so you will become; you have to become. “We became this a kalpa ago and so we will definitely in future become this once again.” These words finish when you are in the last stage. ¹¹As you listen to every version, the feeling is that you are becoming that at that time. ¹²The aim and the words of those who are in the last stage is clearly visible by their form. ¹³For example, when you listen to or relate the first lesson of the soul, the souls who are in the final stage will not just listen to or speak of these words, but at the same time, will be stable in that stage also.

⁷Aisē hī samānā bhī itnā hī sahaj anubhav hōtā hai . ⁸Sadā ichchhā rahtī hai ki samānē sē bāp samān bannā hai . ⁹Samānē kā svarūp hai bāp samān bannā .

¹⁴This is known as being equal to the Father. ¹⁵They will not just speak of their own or the Father’s form, virtues or task, but they will give the experience of every virtue and task through their form.

¹⁰Tō abhī tak first stage par hō , second stage par hō vā last stage tak hō  ?

¹⁶Just as Baba is an embodiment of experience and does not just relate everything, so too, you have to follow the Father.

¹¹Last stage hai sunnā aur bannā . ¹²Sun rahē haĩ , ban hī jāyēṅgē , bannā hī hai .

¹⁷You also saw sakar Baba: Together with speaking knowledge, Baba also practically demonstrated through his actions and his form.

¹³Kalp pahlē bhī banē thē , ab bhī avaśhya banē̃gē , yah bōl last stage mē̃ samāpt hō jātē haĩ .

¹⁸To listen to knowledge, to speak of knowledge and to show that in the form of the self: he did all three at the same time.

¹⁴Ēk - ēk bōl jaisē-jaisē suntē jā rahē haĩ , vaisē-vaisē bantē jā rahē haĩ .

¹⁹In the same way, is your listening, speaking and practically demonstrating simultaneous? ²⁰Have you merged in yourself whatever you have heard up to now?

¹⁵Last stage vālō̃ kā lakṣhya aur bōl , svarūp dvārā spaṣhṭ dikhāī dēgā .

²¹Have you showed it to the world? ²²Is there a great difference or just a slight difference? ²³What is the result?

¹⁶Jaisē pahlā pāṭh ātmā kā suntē hō aur sunātē hō .

²⁴It is a common aspect to listen and to relate. ²⁵To what extent is the uniqueness of being a Brahmin visible?

¹⁷Last stage vālī ātmā sirph śhabda sunē̃gī , sunāvēṅgī nahī̃ .

²⁶The versions of God are: “My birth and karma is not like human beings; it is divine and unique”.

¹⁸Lēkin sāth-sāth svarūp mē̃ sthit hōgī . ¹⁹Iskō kahtē haĩ bāp samān bannā .

²⁷Together with BapDada, the birth of you Brahmins is also not ordinary, but it is divine and unique.

²⁰Svayã kā vā bāp kā svarūp va guṇ vā karttavya , sirph sunāyēṅgē nahī̃ lēkin her|har guṇ aur karttavya apnē svarūp dvārā anubhav karāyēṅgē .

²⁸As is your birth and your divine name, so too, is your activity divine and unique? ²⁹Every worldly clan has the line of their own code of conduct. ³⁰In the same way, do you stay within the line of the code of conduct of the Brahmin clan?

²¹Jaisē bāp anubhavī mūrtta hai , sirph sunānē vālē nahī̃ haĩ .

³¹Do you cross the line of the code of conduct even in your thoughts, due to any attraction, that is, do you go outside the line of the code of conduct?

²²Tō aisē follow father karnā hai .

³²To remember the sanskars and nature of a shudra means to become an untouchable; it means to step outside the Brahmin family by yourself. ³³So, check for how long did you have the support (sahara) of the Father and for how long you stepped away (kinara) from the Father throughout the whole day. ³⁴Those who constantly keep on stepping away from the Father cannot experience, the support of the Father, the companionship of the Father and the attainments of all treasures received from the Father, even if they want to. ³⁵Whilst living on the shore of the ocean, they simply remain observers, but cannot attain anything.

²³Jaisē sākār mē̃ bāp kō dēkhā , sunānē kē sāth karma mē̃ , svarūp mē̃ karkē dikhāyā .

³⁶They constantly have the desire to attain, but are not able to have the experience of having attained everything. ³⁷They remain seekers, but cannot become ones who have a right.

²⁴Sunnā , sunānā aur svarūp ban dikhānā - tīnō̃ hī sāthasāth chalā .

³⁸So, throughout the day, for how long to you remain in the stage of being a seeker and for how long do you become one who has all rights?

²⁵Aisē sunnā aur sunānā aur dikhānā sāth-sāth hai  ?

³⁹When someone new comes to you, at first, he is just a seeker.

²⁶Abhī tak jitnā sunā hai utnā hī samāyā hai .

⁴⁰To be a seeker means to have a desire to attain something.

²⁷Viśhva kē āgē kar dikhlāyā hai  !

⁴¹You also have something separate for the seekers.

²⁸Mahān antar hai vā thōṛā sā antar hai  ?

⁴²You do not allow them to become part of the gathering or the regular class.

²⁹Result kyā hai  ?

⁴³When they say that they now have an experience, that they have faith and have accepted this, that they now know everything, only then do you give them permission to come into the gathering. ⁴⁴So ask yourself: When you have the stage of being a seeker, do you truly not automatically experience yourself to be distant from the support of the Father and the clan, that is, the support of the gathering, instead of being close? ⁴⁵Instead of experiencing the support, do you automatically not step away with your intellect? ⁴⁶Do you not become bhagats who are asking for something instead of being His children? “Give me power; help me; chase Maya away; give me a yukti; free me from Maya” ­ To say this is not the sanskars of being a Brahmin.

³⁰Sunnā aur sunānā tō common ( C o m m o n  ; sādhāraṇ ) bāt hai .

⁴⁷Brahmins never call out. ⁴⁸Baba Himself gives the Brahmins elevated titles.

³¹Brāhmaṇō̃ key|kī alaukiktā kahā̃ tak dikhāī dētī hai  ?

⁴⁹You know this, do you not? ⁵⁰How many titles do you have?

³²Jaisē bāp K|kē mahāvākya haĩ ki ‘ mērā janm aur karma prākr̥t manuṣhyō̃ sadr̥iśhya nahī̃ , lēkin divya aur alaukik hai .

⁵¹To be a Brahmin means to have finished calling out; to be a Brahmin means to be a crown of the head; not to be influenced by matter or Maya.

³³’ bāp-dādā K|kē sāth-sāth āp brāhmaṇō̃ kā janm bhī sādhāraṇ nahī̃ , divya aur alaukik hai .

⁵²So have you become such crowns of the head? ⁵³When Maya comes, it means you are under the influence of attachment.

³⁴Jaisā janm , jaisā divya nām vaisā hī divya alaukik kām hai .

⁵⁴When you are influenced by your old sanskars and your old nature, that is being influenced by attachment.

³⁵Jaisē harēk laukik kul key|kī maryādā key|kī bhī lakīr hōtī hai .

⁵⁵Those who are influenced by attachment cannot become the crown of the Father’s head.

³⁶Aisē brāhmaṇ kul key|kī maryādāō̃ key|kī lakīr K|kē andar rahtē hai  ?

⁵⁶They cannot become the ones who have crown of the kingdom of the world.

³⁷Maryādāō̃ key|kī lakīr , saṅkalp mē̃ bhī kisī ākarṣhaṇ vaśh ullaṅghan tō nahī̃ kartē haĩ .

⁵⁷Those who become a crown of the Father’s head cannot be influenced by attachment even in their dreams. ⁵⁸Do you understand?

³⁸Arthāt lakīr sē bāhar tō nahī̃ jātē haĩ .

⁵⁹Realise this. ⁶⁰The self­realisation course is now taking place, is it not?

³⁹Śhūdrapan K|kē svabhāv vā saṅskār key|kī smr̥iti ānā arthāt achhūt bannā .

⁶¹Achcha. ⁶²To the most elevated beings who follow the highest code of conduct and who constantly stay within the line of the code of conduct of the Brahmin clan; to those who listen to, speak of and become equal to the Father; to those who demonstrate through their practical form; to those who are the crown of the head; to the elevated souls who constantly stay within the support of all attainments from the Father, BapDada’s love, remembrance and namaste. ⁶³BAPDADA SPEAKING TO DIDIJI:

⁴⁰Arthāt brāhmaṇ parivār sē apnē āp hī apnē kō kinārē karnā .

⁶⁴Would you call this going or coming? ⁶⁵You can only call it going and coming when you leave someone’s company.

⁴¹Tō yah caik karō ki sārē din mē̃ bāp kā sahārā kitnā samāy rahtā aur apnē āp kinārā kitnā samay kiyā  ?

⁶⁶Wherever you may be going from, going means leaving something behind. ⁶⁷But can you use the words “going and coming back” here?

⁴²Bārabār kinārā karnē vālē bāp K|kē sahārē kā anubhav , bāp K|kē sāth-sāth rahnē kā anubhav , bāp dvārā prāpt huē sarv khazānō̃ kā anubhav , chāhtē huē bhī nahī̃ kar pātē haĩ .

⁶⁸If you are here, you are together (in Baba’s company) and if you are there, you are still together. ⁶⁹For souls who constantly maintain the company, are always in the same place and always have that companionship in their stage, you would not say that it is going.

⁴³Sāgar K|kē kinārē par rahtē sirph dēkhtē hī rah jātē haĩ , pā nahī̃ saktē .

⁷⁰In Madhuban also, when you go from one room to another, you would not say that you are going, that you should take leave; no.

⁴⁴Pānā hai , yah ichchhā banī rahtī hai lēkin ‘ pā liyā hai ’ , yah anubhav nahī̃ kar pātē haĩ .

⁷¹You go and come naturally because you are together. ⁷²This also is just touring from one room to another; but you are a resident of Madhuban.

⁴⁵Jigyāsā hī rah jātē haĩ .

⁷³Therefore, you do not say, “Good­bye”.

⁴⁶‘ adhikārī ’ nahī̃ ban pātē haĩ .

⁷⁴Instead, you constantly give congratulations for service.

⁴⁷Tō sārē din mē̃ ‘ jigyāsu ’ key|kī stage kitnā samay rahtī hai aur ‘ adhikārī ’ key|kī stage kitnā samay rahtī hai  ?

⁷⁵You constantly stay together. ⁷⁶You move along together; you are constantly together. ⁷⁷This is your experience, is it not? ⁷⁸To be a maharathi means to be equal to the Father.

⁴⁸Āp lōg kē pās bhī jab kōī nayā ātā hai tō uskō pahlē ‘ jigyāsu ’ banātē hō .

⁷⁹For maharathis to earn an income of multimillions is a common aspect, but you also have the blessing of making other souls multimillion times fortunate.

⁴⁹Jigyāsu arthāt jigyāsā rahē ki pānā hai .

⁸⁰Maharathis would not say that they are going, but they are moving along together.

⁵⁰Āp lōg bhī ‘ jigyāsu ’ kō kinārē rakhtē hō . ⁵¹Saṅgaṭhan mē̃ yā raigular class mē̃ ānē nahī̃ dētē hō .

⁸¹Service that maharathis do is through their eyes; to enable many other souls to attain the blessings that they have attained through the Father, that is, to reveal the Father through the self.

⁵²Jab vah kahtā hai ki ab anubhav huā , niśhchay huā vā mān liyā , jān liyā , tab saṅgaṭhan mē̃ ānē key|kī permission ( P e r m i s s i o n  ; anumati ) dētē hō .

⁸²Whilst seeing you, others should automatically be reminded of the Father and the sound should emerge from everyone’s heart: It is a wonder of the One who has made you like this.

⁵³Tō apnē āp sē pūchhō ki jab jigyāsu key|kī stage rahtī hai tō bāp kā sahārā vā kul kā sahārā arthāt saṅgaṭhan kā sahārā svataḥ hī samīp kē bajāē , apnē kō dūr-dūr vālā anubhav nahī̃ kartē  ?

⁸³And so, the Father will be revealed. ⁸⁴The Father will be revealed through you and you will become incognito. ⁸⁵At present, you are still visible and the Father is incognito. ⁸⁶Later, you will hear the praise of the Father’s revelation being sung from everyone’s heart.

⁵⁴Sahārē K|kē bajāyē svataḥ buddhi dvārā kinārā nahī̃ hō jātā  ?

⁸⁷You will not be visible, but wherever they look, they will only see the Father.

⁵⁵Bachchē K|kē bajāy māṅgnē vālē bhakta nahī̃ ban jātē  ?

⁸⁸This is why wherever they look, they will only see the Father.

⁵⁶Śhakti dō , madad karō , māyā kō bhagāō , yukti dō , māyā sē chhuṛāō , yah ‘ brāhmaṇpan ’ K|kē saṅskār nahī̃ haĩ . ⁵⁷Brāhmaṇ kab pukārtē nahī̃ .

⁸⁹This sanskar becomes merged at the end and therefore, on the path of bhakti, they call out saying, “Wherever I look, I only see You.” At the end, the faces of all of you will be like mirrors.

⁵⁸Brāhmaṇō̃ kō svayã bāp bhinn-bhinn ‘ śhrēṣhṭh ṭāīṭal ’ sē pukārtē haĩ .

⁹⁰Nowadays, in the temples, they place such mirrors that you are able to see the same image in many forms (sides).

⁵⁹Jāntē hō nā  ? ⁶⁰Āpkē kitnē ṭāīṭal haĩ  ? ⁶¹Brāhmaṇ arthāt pukārnā band .

⁹¹In the same way, the faces of all of you will be instruments to reveal the Father in all directions.

⁶²Brāhmaṇ arthāt sirtāj . ⁶³Kabhī bhī prakr̥iti K|kē vā māyā K|kē mōhatāj nahī̃ .

⁹²And bhagats will say, “Wherever I look, I only see You!” Souls are filled with the sanskars for the whole kalpa here at this time.

⁶⁴Tō aisē sirtāj banē hō  ?

⁹³With this sanskar, the bhagats will attain mukti.

⁶⁵Māyā ā jātī hai arthāt mōhatāj bannā . ⁶⁶Purānē saṅskār vaśh hō jātē haĩ , svabhāv vaśh hō jātē haĩ , yah hai mōhatāj pan .

⁹⁴This is why the copper­aged souls have to a great extent in an emerged form, the sanskars of attaining mukti and of seeing God wherever they look. ⁹⁵Your bhagats or the Father’s bhagats are fixed at this time.

⁶⁷Aisā mōhatāj bāp K|kē sirtāj nahī̃ ban saktā .

⁹⁶The kingdom is created at this time and the bhagats are also created at this time.

⁶⁸Viśhva K|kē rājya K|kē tājdhārī nahī̃ ban saktā , bāp K|kē sirtāj bannē vālē svapn mē̃ bhī mōhatāj nahī̃ ban saktē .

⁹⁷So, you are going to awaken the bhagats and to meet the children. ⁹⁸On this tour, check how many have become your bhagats and how many have become Baba’s children.

⁶⁹Samjhā , realise karō .

⁹⁹Both have a special part.

⁷⁰Ab self riyalāījaśan course ( S e l f - R e a l i z a t i o n C o u r s e ) chal rahā hai nā .

¹⁰⁰Bhagats have a part for half a kalpa and the children have all rights for half a kalpa. ¹⁰¹Will bhagats be visible now or at the end?

⁷¹Achchhā . ⁷²Sadā apnē brāhmaṇ kul key|kī maryādā K|kē lakīr K|kē andar rahnē vālē ‘ maryādā purūṣhōttam ’ , sunnē , sunānē aur samān bannē vālē , abhī-abhī svarūp sē dikhānē vālē , sadā sirtāj , sadā bāp K|kē sarv prāptiyō̃ K|kē sahārē mē̃ rahnē vālē śhrēṣhṭh ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

¹⁰²The number one bhagats who do intense bhakti, who are the beads of the rosary are also to be revealed here ­ the beads of the rosary of victory and the rosary of bhagats ­ because the time for filling the soul with these sanskars is now, at the confluence age. ¹⁰³Bhagats will be calling out at the end: Hey God, give us something too. ¹⁰⁴They will take this sanskar from here and the children will experience the company.

⁷³Dīdī jī sē

¹⁰⁵Achcha.

⁷⁴Jānā aur ānā kahē̃gē  ?

¹⁰⁶BapDada meeting the Teachers:

⁷⁵Jānā aur ānā tab kahē̃ jab sāth chhōṛ kar jātā  ?

¹⁰⁷Teachers means those who teach. ¹⁰⁸What does a teacher mean?

⁷⁶Kahā̃ sē bhī jānā hōtā hai , jānā arthāt kuchh chhōṛ kar jānā .

¹⁰⁹Here, a teacher means one who is an embodiment of the teachings.

⁷⁷Lēkin yahā̃ jānā aur ānā śhabda kah saktē haĩ  ?

¹¹⁰What is the easiest method to give the greatest teaching?

⁷⁸Yahā̃ haĩ tō bhī sāth haĩ , vahā̃ haĩ tō sāth haĩ .

¹¹¹There are many types of facilities for teaching. ¹¹²What is the easiest method of teaching?

⁷⁹Jō sadā sāth rahtā , sthān mē̃ bhī aur sthiti mē̃ bhī , tō uskē liē jānā nahī̃ kahē̃gē .

¹¹³To give teachings through your form, and not through your lips. ¹¹⁴Sakar Baba gave teachings through the easiest method of his form.

⁸⁰Jaisē madhuban mē̃ bhī ēk kamrē sē dūsrē kamrē mē̃ jāō tō yah nahī̃ kahē̃gē ham jā rahē haĩ , chhuṭṭī lēvē̃ , nahī̃ . ⁸¹Natural jānā ānā chaltā rahtā hai , kyōṅki sāth-sāth hai nā .

¹¹⁵He didn’t teach just through words, but also through action. ¹¹⁶It’s not that others would learn from what you tell them, but Baba’s mantra was: Whatever I do, others who see me will do the same. ¹¹⁷So, the easiest method of teaching is through your form.

⁸²Yah bhī ēk kamrē sē dūsrē kamrē mē̃ chakkar lagātē haĩ . ⁸³Haĩ madhuban vāsī . ⁸⁴Isliē vidāī śhabda bhī nahī̃ kahtē . ⁸⁵Sadā sēvā key|kī badhāī dētē haĩ .

¹¹⁸No matter how much you explain to others, “You are a soul, an embodiment of peace, an embodiment of knowledge”, that person will not understand unless you yourself are stable in that stage.

⁸⁶Sadā sāth rahtē , sadā sāth chaltē , aṅg-saṅg haĩ .

¹¹⁹The study taught through experience becomes imperishable to that extent.

⁸⁷Aisē hī anubhav hōtā hai nā  ?

¹²⁰So how do you teach ­ through words or through your form?

⁸⁸Mahārathī arthāt bāp samān . ⁸⁹Mahārathiyō̃ K|kē her|har kadam mē̃ padmō̃ key|kī kamāī tō common bāt hai , lēkin her|har kadam mē̃ anēk ātmāō̃ kō padmāpati banānē kā vardān bharā huā hai . ⁹⁰Mahārathī kahē̃gē ham jātē haĩ  ?

¹²¹A worthy teacher teaches others something through her every step; through her lectures or the seven days’ course she makes others the embodiment of the teachings. ¹²²The words spoken by such a teacher are not just versions, but elevated versions because every word is one that makes others elevated.

⁹¹Nahī̃ , lēkin sāth jātē haĩ .

¹²³So, they are the elevated versions.

⁹²Mahārathiyō̃ key|kī service , nainō̃ dvārā bāp sē prāpt huē vardān anēkō̃ kō prāpti karānā arthāt apnē dvārā bāp kō pratyakṣha karnā hai .

¹²⁴Every action is one that gives the fruit of making many others elevated. ¹²⁵Karma is the seed and the result is the fruit of karma. ¹²⁶The seeds of karma of such teachers would be fruitful.

⁹³Āp kō dēkhtē-dēkhtē bāp key|kī smr̥iti svataḥ ā jāē .

¹²⁷If the seed is powerful, then the fruit that emerges from it is very good.

⁹⁴Harēk K|kē dil sē nikalē ki kamāl hai banānē vālē key|kī  !

¹²⁸Every seed of karma would be fruitful; it would not be one that doesn’t bear fruit.

⁹⁵Tō bāp pratyakṣha hō jāēgā .

¹²⁹This is known as being a worthy teacher.

⁹⁶Bāp , āp dvārā pratyakṣha dikhāī dēgā aur āp gupta hō , jāyēṅgē . ⁹⁷Abhī āp pratyakṣha hō , bāp gupta hai , phir harēk dil sē bāp key|kī pratyakṣhatā K|kē guṇagān kartē huē sunē̃gē .

¹³⁰Just as there is the praise for Brahma’s thoughts that he created a new world through just one thought, so too, every thought of a worthy teacher would enable her to have all rights to the new world.

⁹⁸Āp dikhāī nahī̃ dēgē , lēkin jahā̃ bhī dēkhē̃gē tō bāp dikhāī dēgā .

¹³¹Do you understand? ¹³²This is the definition of a teacher. ¹³³Teachers also have the gift of a lift.

⁹⁹Isī kāraṇ jahā̃ bhī dēkhē̃ vahā̃ bāp hī bāp hai .

¹³⁴What is that? ¹³⁵To be a teacher means to renounce the old relationships.

¹⁰⁰Yah saṅskār last mē̃ samā jātē haĩ jō phir bhakti mē̃ jahā̃ dēkhtē vahā̃ ‘ tū hī tū ’ kah pukārtē haĩ .

¹³⁶A teacher has the fortune of this renunciation as a gift of a lift. ¹³⁷You have renounced everything, haven’t you?

¹⁰¹Last mē̃ āp sabkē chēhrē darpaṇ kā kārya karē̃gē .

¹³⁸The first renunciation is of relationships. ¹³⁹You have already renounced them.

¹⁰²Jaisē ājkal mandirō̃ mē̃ aisē darpaṇ rakhtē haĩ jismē̃ ēk hī sūrat anēk rūpō̃ mē̃ dikhāī dētī hai .

¹⁴⁰The list of further renunciation is a long one. ¹⁴¹However, the renunciation and the thought of keeping courage and of being co­operative becomes a gift of a lift.

¹⁰³Aisē āp sabkē chēhrē chārō̃ ōr bāp kō pratyakṣha dikhānē kē nimitt banē̃gē . ¹⁰⁴Aur bhakta kahē̃gē jahā̃ dēkhtē tū hī tū .

¹⁴²If you have complete renunciation, you can become a gift for the Father and for the world. ¹⁴³Become such a lift that as soon as you sit in the lift, you reach your destination so that you don’t have to labour for it.

¹⁰⁵Sārē kalp K|kē saṅskār tō yahā̃ hī bhartē haĩ .

¹⁴⁴Teachers have many chances, but only those who want to will take them.

¹⁰⁶Tō bhakta isī saṅskār sē mukti kō prāpt karē̃gē .

¹⁴⁵Everyone sings the praise of the fortune of the teachers and has a desire for the same.

¹⁰⁷Isliē dvāpar key|kī ātmāō̃ mē̃ yā mukti pānē kā saṅskār yā tū hī tū K|kē saṅskār jyādā emerge rahtē haĩ tō apnē vā bāp K|kē bhakta bhī abhī hī niśhchit hōtē haĩ .

¹⁴⁶Others have this desire and so it means the fortune of the teachers is elevated. ¹⁴⁷It is numberwise amongst each one to constantly keep it elevated. ¹⁴⁸Teachers can easily make their fortune as bright as they want, but only those who are worthy teachers can do this.

¹⁰⁸Rājdhānī bhī abhī bantī tō bhakta bhī abhī bantē .

¹⁴⁹You are not the teachers who are happy with just a little, are you?

¹⁰⁹Tō bhaktō̃ kō jagānē jātī hō vā bachchō̃ sē milnē kē liē jātī hō  ?

¹⁵⁰With which vision does BapDada look at the teachers? ¹⁵¹As His equals because Baba is also a Teacher.

¹¹⁰Caik karnā ki is chakkar mē̃ mērē bhakta kitnē banē aur bāp K|kē bachchē kitnē banē .

¹⁵²When a teacher sees another teacher, he sees him as his equal, and there would be happiness on seeing your equals.

¹¹¹Dōnō̃ kā viśhēṣh part hai .

¹⁵³Teachers would be constantly content.

¹¹²Bhaktō̃ kā bhī ādhā kalp kā part hai aur bachchō̃ kā bhī ādhā kalp kā adhikār hai . ¹¹³Bhakta bhī abhī dikhāī dēgē yā ant mē̃  ?

¹⁵⁴To question means to insult your equals. ¹⁵⁵Achcha. ¹⁵⁶Blessing:May you be loved by the Father and the family by being trustworthy on the basis of the courage of truth.The name of trust is truth.

¹¹⁴Jō naudhā bhakti karnē vālē number one ‘ bhakta mālā ’ K|kē maṇakē hōṅgē , vah bhī pratyakṣha yahā̃ hī hōnē haĩ .

¹⁵⁷Where there is honesty in your head and your heart, you automatically receive love from the heart and the trust of BapDada and the family.

¹¹⁵Vijay mālā bhī aur bhakta mālā bhī .

¹⁵⁸Because of having trust in you, they give you all rights.

¹¹⁶Kyōṅki saṅskār bharnē kā samay ‘ saṅgamyug ’ hī hai .

¹⁵⁹Then, you are automatically loved by everyone. ¹⁶⁰Therefore, with courage of truth, become trustworthy.

¹¹⁷Bhakta ant mē̃ pukārtē rah jāyēṅgē , hē bhagvān , hamē̃ bhī kuchh dē dō .

¹⁶¹Do not try to prove the truth, but become an embodiment that achieves powerful results and you will continue to move forward with a fast speed.

¹¹⁸Yah saṅskār bhī yahā̃ sē bharē̃gē aur bachchē sāth kā anubhav karē̃gē . ¹¹⁹Achchhā .

¹⁶²Slogan:The wealthiest of all are those who have the treasures of peace and purity. ¹⁶³* * * O M S H A N T I * * *