गुरुवार 28 अप्रैल 1977 की अव्यक्त मुरली

⁰> ¹28-04-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 17/03/97 Om Shanti Avyakt BapDada Madhuban 28/04/77

²Sadā suhāgin key|kī niśhāniyā̃

¹Signs of one who is constantly wed

³Sadā suhāg K|kē tilakdhārī , śhrēṣhṭh bhāgyavān , sarv prāpti svarūp ātmāō̃ prati bābā bōlē  :

²BapDada is seeing the “suhaag” (fortune of being wed) and the fortune of the children.

⁴Bāpdādā bachchō̃ K|kē suhāg aur bhāgya kō dēkh rahē haĩ .

³He is seeing the tilak of “suhaag” and the crown of light of fortune.

⁵Suhāg kā tilak aur bhāgya kā light kā crown ( C r o w n O f L i g h t  ; prakāśh kā tāj ) tāj aur tilakdhārī arthāt suhāg aur bhāgya vālē .

⁴To have the crown and the tilak applied means to be one who has “suhaag” and fortune. ⁵The sign of constantly having “suhaag” is to have the tilak of imperishable awareness.

⁶Sadā suhāg key|kī niśhānī hai avināśhī smr̥iti kā tilak . ⁷Sadā bhāgya key|kī niśhānī hai pavitratā aur bāp dvārā sarv prāptiyā̃ arthāt light kā crown .

⁶The sign of constantly having fortune is purity, and to receive all attainments from the Father means to have the crown of light.

⁸Smr̥iti cum|kam , tō tilak bhī spaṣhṭ chamaktā huā nahī̃ dikhāī dēgā .

⁷If the awareness is lacking, then the tilak does not sparkle clearly.

⁹Chamaktā huā tilak sadā bāp kē sāth rahnē K|kē suhāg key|kī niśhānī hai .

⁸A sparkling tilak is the sign of the “suhaag” being constantly with the Father.

¹⁰Aisī suhāgin tilakdhārī vā sadā suhāgin hōnē K|kē kāraṇ sadā viśhva kē āgē śhrēṣhṭh arthāt ū̃ch ātmā dikhāī dētī hai .

⁹Such a bride, who constantly has a tilak of being wed, is constantly visible in front of the world as an elevated soul.

¹¹Jaisē laukik rūp mē̃ bhī suhāgin kō śhrēṣhṭh nazar sē dēkhtē haĩ aur her|har śhrēṣhṭh kārya mē̃ suhāgin kō hī āgē rakhtē haĩ .

¹⁰In a lokik way also, a bride is seen with elevated vision and the bride is always kept ahead when an elevated task has to be carried out.

¹²Agar ‘ suhāg gayā tō saṅsār gayā ’ - aisē laukik mē̃ bhī mānā jātā hai .

¹¹It is believed in the lokik world that if she has lost her “suhaag” (partner), she has lost her world.

¹³Isī prakār alaukik jīvan mē̃ bhī her|har ātmā ēk sājan key|kī sajnī hai , arthāt suhāgin hai .

¹²In the same way, in alokik life also, every soul is a bride of the one Bridegroom, that is, they are constantly wed to Him.

¹⁴Sadā apnē suhāg K|kē tilak kō dēkhtē hō  ?

¹³Do you constantly see the tilak of your “suhaag”?

¹⁵Sadā ēk key|kī hī lagan mē̃ magan rahnē key|kī niśhānī , smr̥iti kā tilak arthāt suhāg kā tilak hai .

¹⁴The sign of being constantly lost in the love of One, of having the tilak of awareness, is the tilak of “suhaag”.

¹⁶Agar tilak miṭ jātā hai tō gōyā apnē suhāg kō miṭā dētē haĩ .

¹⁵If the tilak is rubbed off, it means you have finished your “suhaag”.

¹⁷Apnē āp sē pūchhō ki maĩ sadā suhāgin hū̃  ?

¹⁶Ask yourself: Am I constantly wed?

¹⁸Sadā suhāgin ēk śhvās vā ēk pal bhī sāth nahī̃ chhōṛtī hai .

¹⁷A bride never becomes separated for even one breath or moment.

¹⁹Sadā suhāgin K|kē man K|kē bōl haĩ - ‘ sāth rahē̃gē , sāth jīyēṅgē , sāth marē̃gē . ²⁰’ sadā suhāgin K|kē nayanō̃ mē̃ , mukh mē̃ sājan key|kī sūrat aur sīrat samāī huī hōtī , kānō̃ mē̃ unkē bōl hī sadā sunnē mē̃ ātē haĩ .

¹⁸The words in the mind of a bride are: We will constantly stay together, live together and die together.” The image of the bridegroom is constantly merged in the eyes, lips and face of the bride. ¹⁹She only hears his words through her ears.

²¹Jaisē bhakti mē̃ anahad śhabda sunnē K|kē abhyāsī hōtē haĩ . ²²Bahut prayatna kē bād ēk bār bhī agar śhabda sunāī dētē tō apnī bhakti kō saphal samajhtē haĩ .

²⁰On the path of bhakti, they have the practice of constantly hearing soundless words (un­had shabd), and if they hear this sound even once after making a lot of effort, they consider their bhakti to have been worthwhile.

²³Yah sab bhakti key|kī rīti-rasma is samay K|kē practical life ( P r a c t i c a l L i f e  ; vyavahārik jīvan ) sē kāpī kī hai .

²¹The customs and systems of bhakti have been copied from your practical life of the present time.

²⁴Sadā suhāgin arthāt jinkē kānō̃ mē̃ anādi mahāmantra ‘ manmanābhav ’ kā svar gūñjtā rahēgā .

²²A bride is one who constantly hears the echo of the eternal great mantra, “manmanabhav”.

²⁵Sadā yah anubhav karē̃gē ki bāp yah mahāmantra bār-bār sunātē huē smr̥iti dilā rahē haĩ .

²³She would constantly experience Baba repeating these words again and again and bringing back this awareness.

²⁶Chaltē-phirtē yahī anahad arthāt avināśhī bōl bāp K|kē sammukh sunnē kā anubhav karē̃gē aur kōī bhī ātmāō̃ K|kē bōl suntē huē bhī nahī̃ sunē̃gē .

²⁴Whilst walking and moving around, she would constantly be hearing these imperishable words personally from the Father, and would not hear the words of other souls whilst hearing them.

²⁷Bas ‘ tumhī̃ sē bōlū̃ , tumhī̃ sē sunū̃ vā tumhārā sunāyā hī bōlū̃ ’ - aisī stage sadā suhāgin key|kī hī hōtī hai . ²⁸Aisē sadā suhāgin saṅkalp mē̃ bhī anya ātmā prati ēk second bhī smr̥iti mē̃ nahī̃ lāyēgī arthāt saṅkalp mē̃ bhī kisī dēhdhārī K|kē jhukāv mē̃ nahī̃ āyēgī .

²⁵One who is constantly wed would always have the stage of, “I speak to You, I listen to You, I only speak that which You have related.” Such a bride would not bring another soul into her awareness even through thought for even one second, that is, she would never be subservient to any bodily being.

²⁹Lagāv tō baṛī bāt haĩ , jhukāv bhī nahī̃ . ³⁰Jaisē laukik jīvan mē̃ bhī par purūṣh prati saṅkalp karnā vā svapn mē̃ bhī ānā suhāgin kē liē mahāpāp ginā jātā hai , aisē hī alaukik jīvan mē̃ bhī agar saṅkalp mātra bhī , svapn mātra bhī kōī dēhdhārī ātmā taraph jhukāv huā tō sadā suhāgin kē liē mahāpāp ginā jātā hai .

²⁶Attachment is something greater, but she wouldn’t even be subservient to anyone. ²⁷In lokik life also, for a bride to have thoughts of or to dream of another man is considered to be a great sin. ²⁸In the same way, if a soul who is constantly wed is subservient to the soul of a bodily being in thoughts or dreams, then this is also considered to be a great sin for that soul.

³¹Tō ‘ sadā suhāgin arthāt ēk bāp dūsrā na kōī . ³²’ aisē suhāg kā tilak lagā huā hai  ?

²⁹To constantly have the “suhaag” means to belong to the one Father and none other.

³³Māyā tilak miṭā tō nahī̃ dētī  ?

³⁰Do you have the tilak of such a “suhaag” applied?

³⁴Sadā suhāg kē sāth sadā bhāgya .

³¹Maya does not rub off your tilak, does she?

³⁵Sirph suhāg nahī̃ lēkin bhāgya bhī arthāt - bhāgyavān hō .

³²Together with a constant “suhaag”, there is also constant fortune.

³⁶Sadā bhāgyavān key|kī niśhānī hai light kā crown .

³³You do not just have the “suhaag”, but you are also fortunate.

³⁷Jaisē laukik duniyā mē̃ bhāgya key|kī niśhānī rājya arthāt rājāī hōtī hai , aur rājāī key|kī niśhānī tāj hōtā hai , aisē īśhvarīy bhāgya key|kī niśhānī light kā crown hai .

³⁴To be constantly fortunate means to have the crown of light. ³⁵In the lokik world, to have the kingdom is a sign of fortune and the sign of the kingdom is the crown.

³⁸Us tāj key|kī prāpti kā ādhār hai pyūriṭī ( P u r i t y  ; pavitratā ) aur sarv prāpti .

³⁶So too, the sign of Godly fortune is the crown of light, and the basis of attaining this crown is to have purity and all attainments.

³⁹Sampūrṇ pyūriṭī arthāt mansā mē̃ bhī kisī ēk vikār kā aṅśh bhī na hō . ⁴⁰Aur sarv prāpti arthāt gyān , sarv guṇ aur sarv śhaktiyō̃ key|kī prāpti .

³⁷Complete purity means there shouldn’t be the slightest trace of any vice even in your mind, and all attainments means the attainment of knowledge, all virtues and all powers.

⁴¹Agar kōī bhī prāpti key|kī kamī hai tō light kā crown spaṣhṭ dikhāī nahī̃ dēgā  ; apavitratā aur aprāpti K|kē bādalō̃ mē̃ chhipā huā dikhāī dēgā .

³⁸If any attainment is lacking, then the crown of light will not be clearly visible; it will be unseen and hidden behind the clouds of impurity and lack of attainment.

⁴²Svayã kō sadā lāīṭ-ātmik rūp anubhav nahī̃ karēgā .

³⁹You will not be able to experience yourself as constantly light or soul conscious.

⁴³Karma mē̃ bhī apnē kō light ( L i g h t  ; halkā ) mahsūs nahī̃ karēgā .

⁴⁰You won’t experience yourself to be light whilst performing action.

⁴⁴Bār-bār mēhnat kē bād vā attention ( A t t e n t i o n  ; dhyān ) rakhnē K|kē abhyās kē bād alp samay kē liē svayã kō double light anubhav karēgā .

⁴¹Only after making effort, again and again and after the practice of paying a lot of attention will you be able to experience yourself as being light.

⁴⁵Jaisē hī sōchēgā ki maĩ ātmā light hū̃ , tō ātmā kē bajāē śharīr arthāt dēh apnē kō anubhav karēgā .

⁴²As soon as you try to think that you are a soul, instead of experiencing yourself as light, you will experience yourself to be a body. ⁴³The basis of fortune is all attainments.

⁴⁶Bhāgya kā ādhār sarv prāptiyā̃ haĩ .

⁴⁴The sign of all attainments is imperishable happiness.

⁴⁷Sarv prāptiyō̃ key|kī niśhānī hai ‘ avināśhī khuśhī .

⁴⁵One who is constantly fortunate would be constantly happy.

⁴⁸’ sadā bhāgyavān sadā khuśh hōgā . ⁴⁹Bhāgya cum|kam tō khuśhī bhī cum|kam , khuśhī cum|kam arthāt sadā bhāgyavān nahī̃ .

⁴⁶If there is not much fortune there will be less happiness, and if there is less happiness it means you are not constantly fortunate.

⁵⁰Tō samjhā  ? ⁵¹Sadā suhāgin aur sadā bhāgin arthāt bhāgyavān key|kī niśhāniyā̃ kyā haĩ  ?

⁴⁷So, do you now understand what the signs of being constantly wed and constantly fortunate are?

⁵²Ab tō sab bātē̃ sāmnē rakhtē huē svayã kō caik karō ki maĩ kaun hū̃  ?

⁴⁸Now, keeping all these things in front of you, check: Who am I?

⁵³Achchhā .

⁴⁹Achcha.

⁵⁴Sadā suhāg K|kē tilak dhārī śhrēṣhṭh bhāgyavān , sarv prāpti svarūp sadā bāp K|kē sāthī aisī śhrēṣhṭh ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁵⁰To those who constantly have the tilak of “suhaag”; to the greatly fortunate souls, to those who are the embodiment of all attainments; to the constant companions of the Father, to such elevated souls, BapDada’s love, remembrance and namaste.

⁵⁵Dīdī jī kē sāth  :

⁵¹BapDada meeting Didi and Dadi:

⁵⁶Aisē sadā suhāgin aur sadā bhāgayavān aur sampūrṇ bhāgyavān kitnē hōṅgē  ?

⁵²How many souls would there be who have constant “suhaag” and are constantly and completely fortunate?

⁵⁷Nirantar double light aur nirantar sarv prāpti sampann sampūrṇ pavitra hō̃ , aisē kitnē maṇakē hōṅgē  ?

⁵³How many beads who are constantly double­light, constantly complete with all attainments and completely pure would there be?

⁵⁸Jō aṅguliyō̃ par gintī jitnē  !

⁵⁴As many as can be counted on your fingers!

⁵⁹Aisē ratnō̃ key|kī hī viśhēṣh pūjā hōtī hai .

⁵⁵Only such jewels are especially worshipped.

⁶⁰Viśōṣ nau ratnō̃ key|kī pūjā hōtī hai nā .

⁵⁶The nine jewels are especially worshipped.

⁶¹Tō jō achchhī quality ( Q u a l i t y  ; prakār ) kā ratna hōtā hai , us ēk ratna mē̃ ēk raṅg kā hōtē huē bhī sab raṅg dikhāī dēgē .

⁵⁷A jewel that is of very good quality would reveal many colours within itself even though the jewel itself would be of only one colour.

⁶²Jaisē saphēd hīrā hōtā hai , jō baṛhiyā hīrā hōgā , chamaktā huā phlālēs ( F l a w l e s s  ; dāg rahit ) dikhāī dēgā . ⁶³Dhyān sē dēkhē̃gē tō saphēd hōtē huē bhī usmē̃ sab raṅg dikhāī dēgē .

⁵⁸A beautiful sparkling white diamond would be seen as completely flawless, and if you examine it very closely, even though it is white, all the colours would be seen within it.

⁶⁴Iskā kāraṇ kyā hai  ?

⁵⁹What is the reason for this?

⁶⁵Sarv śhaktiyō̃ K|kē sampann key|kī niśhānī yah hai .

⁶⁰This is the sign of being complete with all powers.

⁶⁶Sarv śhaktiyā̃ bhinn-bhinn raṅg K|kē rūp mē̃ dikhāī dētī haĩ .

⁶¹All the powers are visible as different colours.

⁶⁷Vah science ( vigyān ) kā hisāb aur yahā̃ hai silence ( S i l e n c e ) dvārā sarv prāptiyā̃ .

⁶²That is in terms of science whereas here, it is all attainments through silence.

⁶⁸Jaisē varṣhā kē bād indra dhanuṣh dikhāī dētā hai , tō usmē̃ bhī sab raṅg dikhāī dētē haĩ yah bhī gyān varṣhā kē bād . ⁶⁹Varṣhā kā phal sarv prāpti svarūp .

⁶³After rain, you are able to see a rainbow in which all the colours are visible. ⁶⁴Here also, after the shower of knowledge, the fruit of the rain is to become an embodiment of all attainments.

⁷⁰Tō aisā śhrēṣhṭh hīrā vā ratna sarv prāpti svarūp hōnē kāraṇ jō śhakti pānē chāhē vah us ratna dvārā prāpt kar saktē haĩ .

⁶⁵Because of being an embodiment of all attainments, an elevated diamond or jewel is able to attain any power it wants.

⁷¹Tō aisē ratna kitnē hōṅgē  ?

⁶⁶How many such jewels would there be?

⁷²Nau ratnō̃ kā pūjan , nirvighna hōnē kē liē viśhēṣh hōtā hai .

⁶⁷Because of being completely free from obstacles, the nine jewels are especially worshipped.

⁷³Kōī kē ūpar viśhēṣh vighna ātā hai , tō nau ratnō̃ kā pūjan kartē haĩ .

⁶⁸When people have a particular obstacle, they especially worship the nine jewels.

⁷⁴Tō itnē nirvighna banē hō  ? ⁷⁵Her|har ratna sampann hōtā hai , lēkin phir bhī her|har ratna key|kī mukhya viśhēṣhtā apnī hōtī hai .

⁶⁹So, have that many become completely free from obstacles? ⁷⁰Each jewel is complete, yet each one has its own main speciality.

⁷⁶Isliē nau ratnō̃ key|kī ikaṭṭhī pūjā bhī hōtī hai , aur alag-alag bhī viśhēṣh kōī vighna arth|earth kōī ratna gāyā huā hōtā hai .

⁷¹This is why the nine jewels are worshipped collectively and also individually; each jewel is specially remembered for a particular obstacle.

⁷⁷Mānō dhan key|kī samasyā vā vighna hai tō dhan key|kī prāpti kē liē vā aprāpti kā vighna miṭānē kē liē viśhēṣh ratna bhī hōtā hai .

⁷²For instance, if someone has a problem or obstacle regarding money, then in order to attain wealth, or in order to finish the lack of money, they have a special jewel.

⁷⁸Bīmārī jyādā mark lī hōṅgī tō uskā yādgār phir ab tak bhī apnē hāth mē̃ riṅg ( aṅgūṭhī ) banākar pahantē haĩ yā galē mē̃ locket banā kar ḍāltē haĩ .

⁷³If they have received a lot of marks through sickness, the memorial of that is that, even now, they wear a ring or a locket that they have specially made, which they wear all the time.

⁷⁹Tō yah sab hisāb vartamān samay K|kē prāpti K|kē haĩ .

⁷⁴All of that is on accounts of the attainments of the present time.

⁸⁰Tō aisē kitnē hōṅgē  ?

⁷⁵So, how many such beads would there be?

⁸¹Gintī karnē mē̃ ātē haĩ  ?

⁷⁶Are you able to count them?

⁸²Nām batānē K|kē nahī̃ dikhānē K|kē haĩ .

⁷⁷It is not a question of giving names, but of showing these beads.

⁸³Agar announce ( A n n o u n c e ) bhī karē aur bhaviṣhya mē̃ vah prasiddh bhī hōṅgē lēkin abhī sampūrṇ stage par na dēkh karkē question ( Q u e s t i o n  ; praśhna ) karē̃gē yah kyō̃ , yah kaisē .

⁷⁸If it were to be announced and they were to become well­known in the future, because they are not seen in their perfect stage now, there would be questions, “Why this one? ⁷⁹How is this possible?” This is also why Baba cannot tell you.

⁸⁴Isliē bāp bhī batā nahī̃ saktā . ⁸⁵Dikhā saktē haĩ - yah is gintī mē̃ haĩ . ⁸⁶Yah hō saktā hai .

⁸⁰He can show you, “This one is amongst this number, it is possible for this one to come.” It is not a question of telling you.

⁸⁷Batānē key|kī bāt nahī̃ hai . ⁸⁸Ab ēk kā bhī nām batāvē̃ tō dēkhnā kitnē question uṭhtē .

⁸¹If Baba mentions the name of even one, just see how many questions would arise. “What does this one have that we do not have?

⁸⁹Ismē̃ kyā hai , hamārē mē̃ kyā nahī̃ hai .

⁸²This one has this defect.” Baba does not want anyone to waste time in questions.

⁹⁰Ismē̃ tō yah hai . ⁹¹Kaī question mē̃ samay vyarth ganvāē , yah bhī bāp nahī̃ chāhtē .

⁸³But the jewels that have been revealed every kalpa will definitely be revealed exactly as they were a kalpa ago.

⁹²Bākī kalp-kalp K|kē prasiddh huē ratna , kalp pahlē muvāphik prasiddh jarūr hōṅgē . ⁹³Ājkal nām nahī̃ , kām chāhtē haĩ .

⁸⁴Nowadays, no one wants names; they want the task accomplished. ⁸⁵Now, each one has the aim, “Why should I not make myself move forward and become worthy?” Achcha. ⁸⁶BapDada meeting groups:

⁹⁴Abhī tō harēk K|kē andar yah lakṣhya hai ki maĩ hī apnē kō kyō̃ nahī̃ itnā āgē baṛhā kar yōgya banāū̃ . ⁹⁵Achchhā .

⁸⁷You have come from afar to your birthplace. ⁸⁸The birthplace of Brahmins is Madhuban. ⁸⁹Do you think that you have come to your birthplace?

⁹⁶Viśhēṣh jō mēlē key|kī sēvā par upasthit haĩ - unhī̃ kō yād dēnā .

⁹⁰People give a lot of importance to their birthplace. ⁹¹This is the alokik birthplace.

⁹⁷Kyōṅki yah sēvā dvārā bāp sē milnā hī hai . ⁹⁸Yōgyukt hō sunā hai , isliē bāp-dādā sēvādhāriyō̃ kō sadā sammukh hī dēkhtē haĩ . ⁹⁹Aisē sēvādhārī kabhī bhī apnē kō dūr nahī̃ samajhē̃gē . ¹⁰⁰Sammukh hī samajhē̃gē .

⁹²When you come to this alokik birthplace, the lokik consciousness automatically finishes, because it is remembered, “As is the land (dharni) , so are the actions (karni – karma).” It is also remembered: “As is the company, so is the colour; as is the food, so is your mind.” In the same way, as is the land, so are the actions.

¹⁰¹Achchhā . ¹⁰²Anya dādiyō̃ kē sāth  :

⁹³If the land is impure, then the actions are also likewise.

¹⁰³Dūr-dūr sē apnē janmabhūmi par āē haĩ - brāhmaṇō̃ key|kī janmabhūmi ‘ madhuban ’ hai nā .

⁹⁴The land affects your karma and sanskars. ⁹⁵When you go to a temple, the area there influences you.

¹⁰⁴Aisē samajhtē hō ki apnī janmabhūmi par āē haĩ . ¹⁰⁵Janmabhūmi kā bahut mahatva rakhtē haĩ .

⁹⁶If someone has an evil thought in a temple, he would consider himself to be a great sinner.

¹⁰⁶Aur yah phir alaukik janmabhūmi hai . ¹⁰⁷Is alaukik janmabhūmi par ānē sē hī laukikpan svataḥ hī bhūl jātā hai .

⁹⁷Therefore, this is the alokik land, and if you do not have any lokik consciousness whilst you are here, you will become a karma yogi.

¹⁰⁸Kyōṅki ‘ jaisē dharnī vaisē karnī ’ yah gāyan hai . ¹⁰⁹‘ jaisā saṅg vaisā raṅg , jaisā ann vēsā man ’ gāyā huā hai .

⁹⁸This is why BapDada constantly says, “Wherever you may be living, always consider yourself to be a resident of Paramdham or Madhuban.

¹¹⁰Vaisē hī , jaisē dharnī vaisī karnī . ¹¹¹Agar kōī tamōguṇī dharnī hai tō karnī bhī aisī hō jātī hai . ¹¹²Dharnī kā prabhāv karma aur saṅskār par paṛ jātā hai .

⁹⁹In terms of the incorporeal stage, consider yourself to be a resident of Paramdham, and in terms of your corporeal stage, consider yourself to be a resident of Madhuban.

¹¹³Jaisē mandir mē̃ jātē haĩ tō bhūmi kā hī prabhāv hōtā hai nā .

¹⁰⁰As soon as you speak of Madhuban, both sweetness and the attitude of disinterest emerge.

¹¹⁴Agar mandir key|kī bhūmi par kisī burā saṅkalp āvē tō vah apnē kō bahut pāpī samajhēgā . ¹¹⁵Vaisē agar burā saṅkalp ātā tō burā samajhtē .

¹⁰¹In your stage, there should be an attitude of unlimited disinterest and when coming into contact with others, there has to be sweetness.

¹¹⁶Tō yah hai alaukik bhūmi laukiktā smr̥iti mē̃ bhī nahī̃ āyēgī . ¹¹⁷Nirantar karmayōgī hō jāyēṅgē .

¹⁰²The stage is connected with the place. ¹⁰³Do all of you have unlimited disinterest or do you still have attachment somewhere?

¹¹⁸Isliē bāp-dādā sadaiv kahtē haĩ ki kahā̃ bhī rahtē hō lēkin apnē kō sadā paramdhām nivāsī va madhuban nivasī samjhō .

¹⁰⁴Those who have unlimited disinterest would not have any attachment or be subservient to anyone. ¹⁰⁵They would have stepped away from this old world.

¹¹⁹Nirākār sthiti K|kē hisāb sē paramdhām nivāsī , sākār sthiti K|kē hisāb sē madhuban nivāsī .

¹⁰⁶Only when you consider the Father to be your entire world can you become one who has unlimited disinterest.

¹²⁰Madhuban kahnē sē hī vairāgya vr̥itti aur madhurtā dōnō̃ hī ā jātī hai .

¹⁰⁷If the Father is your entire world, then when you see the world in the Father, you will experience nothing else remaining.

¹²¹Sthiti mē̃ bēhad key|kī vairāg vr̥itti aur samparka mē̃ madhurtā dōnō̃ hī chāhiē . ¹²²Sthān sē sthiti kā connection ( C o n n e c t i o n  ; sambandh ) hai .

¹⁰⁸You would automatically have disinterest. ¹⁰⁹If the Father is your world, then you would remain in that world, you would not go into another world, and so you would have stepped away from it.

¹²³Sabhī bēhad K|kē vairāgī banē hō ki abhī kahā̃ lagāv hai  ?

¹¹⁰People and comforts are both included in the world.

¹²⁴Bēhad K|kē vairāgī kā kahā̃ bhī lagāv va jhukāv nahī̃ hōgā .

¹¹¹And so, have you made the Father your world or is there another world for you?

¹²⁵Uskā sadaiv is purānī duniyā sē kinārā hōgā .

¹¹²Do you have any other relationships or wealth? ¹¹³Baba’s wealth is your wealth.

¹²⁶Bēhad K|kē vairāgī tab ban sakē̃gē jab bāp kō hī apnā saṅsār samajhē̃gē .

¹¹⁴When you have this awareness, you will automatically have unlimited disinterest.

¹²⁷Bāp hī saṅsār hai tō jab bāp mē̃ saṅsār dēkhē̃gē anubhav karē̃gē tō bākī rahā hī kyā  ?

¹¹⁵Whilst seeing others, you will not see them; they would not be visible. ¹¹⁶When you have awareness, you receive power.

¹²⁸Automatic ( svataḥ ) vairāg ā jāēgā nā .

¹¹⁷If you have power, then no situation would make you fluctuate.

¹²⁹Bāp hī mērā saṅsār hai tō saṅsār mē̃ hī rahē̃gē  ; dūsrē mē̃ jāēṅgē hī nahī̃ tō kinārā hō jāēgā .

¹¹⁸You would move along whilst considering the tests to be a game. ¹¹⁹When you are watching a game or a play and see any adverse situation, would you fluctuate?

¹³⁰Saṅsār mē̃ vyakti va vaibhav sab ā jātā hai tō bāp kō hī apnā saṅsār banāyā hai ki āgē kōī saṅsār hai  ?

¹²⁰No matter what happens, even if someone dies, you would not fluctuate because you understand that it is a play.

¹³¹Kōī sambandh va kōī sampatti hai kyā  ?

¹²¹In the same way, consider adverse situations to be a role.

¹³²Bāp key|kī sampatti sō apnī sampatti . ¹³³Tō isī smr̥iti mē̃ rahnē sē automatic bēhad K|kē vairāgī hō jāyēṅgē .

¹²²By seeing the role of an adverse situation as a detached observer, you will not wilt but will enjoy yourself.

¹³⁴Kōī kō dēkhtē huē bhī nahī̃ dēkhē̃gē . ¹³⁵Dikhāī hī nahī̃ dēkhē̃gē .

¹²³Only when you forget the point of the drama do you wilt.

¹³⁶Dikhāī hī nahī̃ dēgā . ¹³⁷Achchhā . ¹³⁸‘ smr̥iti mē̃ rahnē sē samarthī ātī hai . ¹³⁹’ agar samarthī hōgī tō kōī bhī paristhiti svasthiti kō ḍagmag nahī̃ karēgī .

¹²⁴Blessing:May you be equal to the Father by experiencing the flying stage with gyan­yukt feelings and yoga filled with love.The yogi souls who are the embodiment of knowledge are constantly victorious through experiencing all powers.

¹⁴⁰Parīkṣhāō̃ kō ēk khēl samajhkar chalē̃gē . ¹⁴¹Agar khēl mē̃ yā nāṭak mē̃ kisī prakār key|kī paristhiti dēkhtē tō ḍagmag hōtē haĩ kyā  ?

¹²⁵Those who are just loving or devotional simply say “Baba, Baba” in their mind and through their lips and so, from time to time, they receive co­operation.

¹⁴²Kōī marē vā kuchh bhī hō lēkin sthiti ḍagmag nahī̃ hōgī .

¹²⁶However, it is the gyani­yogi souls who are close to becoming equal to the Father.

¹⁴³Kyōṅki samajhtē haĩ yah khēl hai . ¹⁴⁴Aisē hī paristhitiyō̃ kō ēk part samjhō .

¹²⁷Therefore, become an embodiment of knowledge to the same extent as you have loving feelings.

¹⁴⁵Paristhiti K|kē part kō sākṣhī hō dēkhnē sē ḍagmag nahī̃ hōṅgē , murjhāyēṅgē nahī̃ , majā āēgā .

¹²⁸The balance of feelings filled with knowledge and yoga filled with love enables you to experience the flying stage and makes you become equal to the Father.

¹⁴⁶Murjhātē tab haĩ jab drama key|kī point kō bhūl jātē haĩ .

¹²⁹Slogan:Real service is to remain constantly free from obstacles and to liberate others from obstacles also. ¹³⁰* * * O M S H A N T I * * *