गुरुवार 19 मई 1977 की अव्यक्त मुरली

⁰> ¹19-05-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 26/05/97 Om Shanti Avyakt BapDada Madhuban 19/05/77

²Ātma gyān aur paramātma gyān mē̃ antar ³Sadā antarmukhī arthāt harṣhit mukhī , knowledgeful , powerful , sadā bāp kē sāth kā anubhav karnē vālē anubhavī mūrtta bachchō prati bābā bōlē  :

¹The difference between having knowledge from souls and knowledge from the Supreme Soul. ²Do you constantly experience yourself to be swadarshanchakradhari?

⁴Svayã kō sadā svadarśhan chakradhārī anubhav kartē hō  ? ⁵Sirph samajhtē hō vā her|har samay anubhav hōtā hai  ?

³Do you just understand yourself to be this or do you also experience yourself to be this?

⁶Ēk hōtā hai samajhnā , dūsrā hōtā hai svarūp mē̃ lānā arthāt anubhav karnā .

⁴One is to understand and the other is to put it into practice which means to experience it.

⁷Is śhrēṣhṭh jīvan key|kī vā śhrēṣhṭh knowledge key|kī śhrēṣhṭhatā hai anubhav karnā .

⁵The greatness of this elevated life and this elevated knowledge is to have an experience.

⁸Her|har bāt jab tak anubhav mē̃ nahī̃ lāī hai tō phir ātma gyān aur paramātma gyān mē̃ kōī antar nahī̃ rahtā .

⁶Unless you have experienced everything, there is no difference in having knowledge from souls and having knowledge from the Supreme Soul.

⁹Ātmāē̃ haĩ , ātma gyān sunānē aur samjhānē vālī na ki anubhav karānē vālī .

⁷Souls are those who relate and explain to you the knowledge of the soul, but not those who give you the experience of that.

¹⁰Paramātma gyān , her|har bāt kā anubhav karātē huē chaṛhtī kalā kī ōr lē jātā hai .

⁸Knowledge from the Supreme Soul gives you the experience of everything and takes you into the stage of ascent.

¹¹Apnē āp sē pūchhō ki gyān key|kī her|har bāt anubhav mē̃ lāī hai  ?

⁹Ask yourself: Have I experienced every aspect of knowledge?

¹²Samajhnē vālē hō , sunnē vālē hō vā anubhavī mūrtta hō  ?

¹⁰Are you those who understand it, those who listen to it or those who are an embodiment of experience?

¹³Jīvan mē̃ anēk prakār K|kē anubhav ātmā kō knowledgeful aur powerful banātē haĩ  ?

¹¹Do the many types of experience in your life make the soul knowledge­full and powerful?

¹⁴Kisī bhī gyān key|kī point mē̃ powerful nahī̃ hō tō avaśhya vah sab point K|kē anubhavī mūrtta nahī̃ banē hō .

¹²If you are not powerful in any particular point of knowledge, then you have definitely not become an embodiment of the experience of those points.

¹⁵Samajhnē , samjhānē vālē vā varṇan mūrtta banē hō lēkin manan mūrtta nahī̃ banē hō . ¹⁶Jaisē aurō̃ kō saptāh course mē̃ viśhēṣh sāt points sunātē hō , vah sāt hī points sāmnē rakhō aur caik karō ki sab points mē̃ anubhavī mūrtta hai aur kisī points mē̃ samajhnē tak hai , kis points mē̃ sunnē tak hai  ?

¹³This is because you have become those who understand it, those who explain and speak about it, but you have not become an embodiment of it by churning it. ¹⁴You especially relate seven points to souls in the seven days’ course; keep those seven points in front of you and check: Am I an embodiment of experience of all these points?

¹⁷Bāp-dādā result kō dēkhtē huē jāntē haĩ ki anubhavī mūrtta sarv bātō̃ mē̃ bahut cum|kam haĩ .

¹⁵Or, have I just reached the stage of understanding some points? ¹⁶Or, is it just the stage of listening to these points?

¹⁸Kyōṅki anubhavī arthāt sadā kisī bhī prakār K|kē dhōkhē sē , duḥkh , duvidhā sē parē rahē̃gē . ¹⁹Anubhav hī foundation ( F o u n d a t i o n  ; nīṃv ) hai .

¹⁷Seeing the result, BapDada knows that very few have become an embodiment of experience, because to be experienced means to be constantly beyond any type of deception, sorrow or conflict.

²⁰Anubhav rūpī foundation majbūt hai tō kisī bhī prakār K|kē svayã K|kē saṅskār , anya K|kē saṅskār vā māyā K|kē chhōṭē-baṛē vighnō̃ sē majbūr hō jātē haĩ , tō siddha hai ki anubhav kā foundation majbūt nahī̃ hai .

¹⁸Experience is the foundation for this. ¹⁹Is the foundation of your experience strong? ²⁰If you are compelled by your own sanskars, the sanskars of others or the big and small obstacles of Maya, then it proves that the foundation of experience is not strong.

²¹Anubhavī mūrtta sadā svayã kō sampann samajhtē huē majbūrī kō majbūrī na samajh , jīvan kē liē majbūtī kā ādhār samajhē̃gē . ²²Majbūrī key|kī sthiti aprāpti key|kī niśhānī hai .

²¹Someone who is an embodiment of experience constantly experiences the self to be complete and doesn’t consider any type of compulsion to be compulsion, but would consider it a means to make one strong in life.

²³Anubhavī mūrtta sarv prāpti svarūp hai .

²²The stage of compulsion is a sign of some lack of attainment.

²⁴Isī prakār duḥkh key|kī lahar vā dhōkhā khā lētē haĩ - uskā bhī kāraṇ māyā kahtē haĩ , lēkin māyā K|kē anēk rūpō̃ K|kē anubhavī nahī̃ haĩ .

²³An embodiment of experience is an embodiment of all attainments. ²⁴In the same way, when you experience waves of sorrow or are deceived, the reason is that you are not experienced in the different forms of Maya.

²⁵Anubhavī jō haĩ vah māyā kō bēsamajh bachchē kī tarah samajhtē haĩ .

²⁵One who is experienced would consider Maya to be a child without understanding.

²⁶Jaisē bēsamajh bachchē kōī bhī karma kartē haĩ tō samjhā jātā hai ki - haĩ hī bēsamajh , bachchē kā kām hī aisā hōtā hai .

²⁶When a child, who doesn’t have full understanding, does something, it is understood that the child doesn’t understand anyway, that children are always like that.

²⁷Isī prakār anubhavī arthāt bujurg kē āgē chhōṭē bachchē khēl kartē haĩ tō māyā K|kē anēk prakār key|kī līlā kō anubhavī mūrtta , bachchō̃ kā khēl anubhav karē̃gē .

²⁷In the same way, children play games in front of those who are mature, that is, in front of those who are experienced. ²⁸Someone who is an embodiment of experience would consider all the different games of Maya to be child’s play.

²⁸Aur dūsrē māyā K|kē chhōṭē sē vighna kō pahāṛ samān samajhē̃gē aur sadā yahī saṅkalp karē̃gē ki - māyā baṛī balvān hai , māyā kō jītnā baṛā muśhkil hai .

²⁹Others, however, would consider even a small obstacle of Maya to be like a mountain, and would always think that Maya is very powerful, that it is very difficult to conquer Maya.

²⁹Kāraṇ kyā  ?

³⁰What is the reason for this?

³⁰Anubhav key|kī kamī .

³¹Lack of experience!

³¹Aisī ātmāē̃ bāp-dādā K|kē śhabdō̃ kō lē̃gī , bhāv kō nahī̃ samajhē̃gī .

³²Such souls would catch hold of Baba’s words, but not understand the motive behind the words.

³²Anubhav kā ādhār nahī̃ hōgā lēkin śhabdō̃ kō ādhār banāvēṅgī ki - bāp-dādā bhī kahtē haĩ , ‘ māyā kō jītnā māsī kā ghar nahī̃ hai vā māyā bhī sarv śhaktimān hai . ³³Abhī ajun sampūrṇ nahī̃ banē haĩ - ant mē̃ sampūrṇ banē̃gē .

³³They wouldn’t have the support of their experience, but would take support of the words, saying, “Even BapDada says that to conquer Maya is not like going to your aunty’s home” or “Maya is also an almighty authority”, or, “We haven’t yet become perfect; we will become perfect by the end”.

³⁴’ aisē-aisē śhabdō̃ kō apnā ādhār banāē chalnē sē , ādhār kamzōr hōnē kāraṇ bār-bār ḍagmag hōtē rahtē haĩ .

³⁴When you move along with such a support as these types of words, your support becomes weak and you constantly fluctuate.

³⁵Is liē śhabdō̃ kō ādhār nahī̃ banāō . ³⁶Lēkin bāp K|kē bhāv kō samjhō .

³⁵Therefore, do not take support of just Baba’s words, but understand the motive behind the words.

³⁷Anubhav kō apnā ādhār banāō .

³⁶Let experience be your support.

³⁸Ḍagmag hōnē kā kāraṇ hī hai anubhav key|kī kamī .

³⁷The reason for fluctuation is your lack of experience.

³⁹Kahlātē haĩ ‘ master sarvśhaktivān ’ , ‘ vijayī ratna ’ , ‘ svadarśhan chakradhārī ’ , ‘ śhiv śhakti pāṇḍav sēnā ’ , ‘ sahaj rājyōgī ’ , ‘ mahādānī vardānī ’ , ‘ viśhva kalyāṇkārī ’ haĩ , lēkin jab svayã K|kē kalyāṇ key|kī kōī bāt ātī hai , māyājīt bannē key|kī kōī bāt ātī hai tō kyā kartē haĩ aur kyā kahtē haĩ  ?

³⁸You are called, “Master almighty authorities, the victorious jewels, swadarshanchakradhari, Shiv Shakti Pandav Army, easy Raja Yogis, great donors, bestowers of blessings and world benefactors. ³⁹However, when something to do with bringing benefit to the self comes up, when it comes to becoming a conqueror of Maya, what do you do and what do you say?

⁴⁰Jāntē hō nā ki kyā kartē haĩ  ?

⁴⁰You know what you do, do you not?

⁴¹Bahut majēdār khēl kartē haĩ .

⁴¹You play very interesting games.

⁴²Knowledgeful sē bilkul anjān ban jātē haĩ .

⁴²From being knowledge­full, you become totally ignorant.

⁴³Jaisē māyā bēsamajh bachchā hai vaisē māyā K|kē vaśh hō , knowledgeful kō bhūl bēsamajh bachchē K|kē samān kartē haĩ . ⁴⁴Kyā kartē haĩ  ?

⁴³Just as Maya is an innocent child without understanding, in the same way, you are influenced by Maya; you forget to be knowledge­full and become like innocent children.

⁴⁵‘ aisē thōṛē hī samjhā thā , yah pahlē mālūm hōtā tō tyāg nahī̃ kartē , brāhmaṇ nahī̃ bantē .

⁴⁴What do you say? “I didn’t understand that it would be like this. ⁴⁵If I had known about this earlier, I wouldn’t have renounced everything.

⁴⁶Itnā sāmnā karnā paṛēgā .

⁴⁶I wouldn’t have become a Brahmin.

⁴⁷Sahan karnā paṛēgā . ⁴⁸Her|har bāt mē̃ apnē kō badalnā paṛēgā . ⁴⁹Miṭnā paṛēgā , marnā paṛēgā . ⁵⁰Yah tō mālūm hī nahī̃ thā .

⁴⁷I didn’t know that I would have to face so much, that I would have to tolerate so much, that I would have to change myself in every situation, that I would have to die”.

⁵¹’ trikāldarśhī knowledgeful hōtē huē yah bahānā , bēsamajh bachpan nahī̃  ?

⁴⁸To say this whilst being trikaldarshi and knowledge­full is like being senseless and childish, is it not?

⁵²Lēkin yah sab kyō̃ hōtā hai  ?

⁴⁹But, why does all of this happen?

⁵³Kyōṅki bāp K|kē sadā sāth kā anubhav nahī̃ .

⁵⁰Because you have not experienced the constant company of the Father.

⁵⁴Sadā bāp kē sāth K|kē anubhavī aisā kamzōrī kā saṅkalp bhī nahī̃ kar saktē .

⁵¹Those who have experienced the constant company of the Father cannot have such weak thoughts.

⁵⁵Bāp kē sāth K|kē naśhē kā kalp pahlē vālā yādgār bhī abhī tak gāyā jā rahā hai .

⁵²There is even a memorial remembered today of the intoxication you had in the previous kalpa of being in the company of the Father.

⁵⁶Kaun sā  ?

⁵³What is that?

⁵⁷Akṣhōṇī sēnā K|kē sāmnē hōtē , baṛē-baṛē mahāvīr sāmnē hōtē bhī pāṇḍavō̃ kō kiskā naśhā thā  ?

⁵⁴Even whilst being in front of the unlimited army, in front of the great mahavirs, what intoxication did the Pandavs have?

⁵⁸Bāp kē sāth kā .

⁵⁵That of the Father’s company.

⁵⁹Akṣhōṇī sēnā arthāt māyā K|kē anēk bhinn-bhinn svarūp bhī bāp kē sāth sē akṣhōṇī nahī̃ lēkin ēk kṣhaṇ mē̃ bhasmī bhūt huē paṛē haĩ .

⁵⁶The unlimited army, that is, the various forms of Maya, are not unlimited in front of the Father’s company. ⁵⁷They have already been killed within a moment. ⁵⁸Such intoxication is remembered even today.

⁶⁰Aisā naśhā yādgār mē̃ bhī gāyā huā hai .

⁵⁹Mahavirs were not considered to be mahavirs, but corpses.

⁶¹Mahāvīr kō mahāvīr nahī̃ samjhā , lēkin marē huē murdē samajhē .

⁶⁰Whose memorial is this? ⁶¹Of the experienced souls who are in the Father’s company.

⁶²Yah kiskā yādgār hai  ? ⁶³Bāp kē sāth rahnē vālē anubhavī ātmāō̃ kā .

⁶²This is why Baba said that those who are experienced are never deceived.

⁶⁴Is kāraṇ kahā anubhavī kabhī dhōkhā nahī̃ khātē .

⁶³They do not experience anything to be difficult.

⁶⁵Muśhkil anubhav nahī̃ kartē . ⁶⁶Anjān anubhav nahī̃ kartē .

⁶⁴They do not feel anything to be something they know nothing about.

⁶⁷Kalp pahlē K|kē yādgār kō prēkṭīkal anubhav kar rahē hō vā sirph varṇan kartē hō  ?

⁶⁵Do you experience the memorials of the previous kalpa in practice or do you just speak about them?

⁶⁸Bāp-dādā jab bachchō̃ key|kī aisī sthiti dēkhtē haĩ , jō svayã kā kalyāṇ nahī̃ kar saktē , svayã kō parivartan nahī̃ kar saktē aur apnī kamzōrī kō bahādurī samajh kar varṇan kartē haĩ tō bāp bhī samajhtē haĩ - samajhnē vālē haĩ lēkin anubhavī nahī̃ .

⁶⁶When BapDada sees the stage of the children in which they are unable to bring benefit to themselves or unable to transform themselves, and when they speak of their weakness as being something of great bravery, then Baba also understands that they are those who explain, but, as yet, without experience.

⁶⁹Is kāraṇ knowledgeful haĩ , lēkin powerful nahī̃ .

⁶⁷Because of this, they are knowledge­full, but not powerful.

⁷⁰Sunnē sunānē vālē haĩ , lēkin samajhnē vālē bāp samān bannē vālē nahī̃ .

⁶⁸They are those who listen and relate, but not those who explain after becoming equal to the Father.

⁷¹Jō samān nahī̃ vō sāmnā bhī nahī̃ kar saktē .

⁶⁹Those who are not equal are not able to face anything.

⁷²Kabhī murjhātē kabhī muskarātē rahtē .

⁷⁰They sometimes wilt and sometimes smile.

⁷³Isliē ēkānt vāsī banō , antarmukhī banō .

⁷¹Therefore, stay in solitude and remain introverted.

⁷⁴Her|har bāt K|kē anubhav mē̃ svayã kō sampann banāō .

⁷²Make yourself complete in having the experience of every aspect.

⁷⁵Pahlā pāṭh bāp aur bachchē kā hai - kiskā bachchā hū̃  ?

⁷³The first lesson is of the Father and the children. ⁷⁴Whose child am I?

⁷⁶Kyā prāpti hai  ?

⁷⁵What have I attained?

⁷⁷Is pahlē pāṭh K|kē anubhavīmūrtta banō tō sahaj hī māyājīt hō jāēṅgē .

⁷⁶Become an embodiment of experience of this first lesson and you will easily become a conqueror of Maya.

⁷⁸Alp samay anubhav mē̃ rahtē hō . ⁷⁹Jyādā samay sunnē aur samajhnē mē̃ rahtē hō .

⁷⁷You stay in this experience for a short time and spend a longer time in listening and understanding.

⁸⁰Lēkin anubhavī mūt arthāt sadā sarv anubhav mē̃ rahnā .

⁷⁸An image of experience means to be one who constantly has the experience of everything.

⁸¹Samjhā  ?

⁷⁹Do you understand?

⁸²Sāgar K|kē bachchē banē hō lēkin sāgar arthāt sampann kā anubhav nahī̃ kiyā hai  ?

⁸⁰You have become the children of the Ocean, but you have not experienced being an ocean, that is, you have not experienced yourself to be complete.

⁸³Achchhā .

⁸¹Achcha.

⁸⁴Sadā antarmukhī arthāt harṣitamukhī , māyā K|kē her|har war|vār kō mākhan sē bāl samajh pār karnē vālē , aisē sahaj yōgī , sadā bāp kē sāth kā anubhav karnē vālē , sarv anubhavī murtō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁸²To those who constantly remain introspective and cheerful; to those who consider every test of Maya to be as easy as pulling a hair out of butter; to such easy yogis who constantly experience the company of the Father; to all the images of experience, BapDada’s love, remembrance and namaste.

⁸⁵Dīdī jī sē  :

⁸³BapDada meeting Didiji and Dadiji:

⁸⁶Sākṣhī hōkar sarv ātmāō̃ kā apnā-apnā part dēkhtē huē kōī bhī part kō dēkh , ‘ aisā kyō̃ ’ key|kī halchal hōtī hai  ? ⁸⁷Mahārathī aur ghōṛē savār dōnō̃ kā viśhēṣh antar yahī hai .

⁸⁴Whilst seeing the individual parts of all the souls as a detached observer, do you fluctuate and think, “Why is this the way it is?” What is the main difference between the maharathis and horse­riders?

⁸⁸Ghōṛē savār key|kī niśhānī kyā hōgī  ?

⁸⁵What is the sign of a horse­rider?

⁸⁹Question mark ( Q u e s t i o n M a r k  ; praśhna chinh ) aur mahārathiyō̃ key|kī niśhānī hōgī full stop ( F u l l S t o p  ; pūrṇ virām ) jaisē kōī bhī sēnā hōtī hai tō usmē̃ first number hai , yah second hai , uskī niśhānī hōtī hai .

⁸⁶The sign of a horse­rider is a question­mark, and the sign of a maharathi is a full stop. ⁸⁷In any army, you would have the different levels of status: this one is the first number, this one is the second number. ⁸⁸They receive a badge through which one can tell who is the first number and who is the second number.

⁹⁰Phir unkō medal miltā hai jissē mālūm paṛ jātā hai ki yah first , yah second hai .

⁸⁹So, within the eternal drama, the warriors of the spiritual army do not get a badge, but they automatically attain a badge of their stage.

⁹¹Tō anādi drama mē̃ rūhānī sēnā K|kē sēnāniyō̃ kō kōī medal nahī̃ dētā hai lēkin ôṭōmēṭīkalī ( A U T O M A T I C A L L Y  ; svataḥ ) ḍrāmānusār unhō̃ kō sthiti rūpī medal prāpt hō hī jātā hai .

⁹⁰It isn’t that someone gives them a badge, but a badge is automatically given to them. ⁹¹The badge of a mahavir would be a full stop. ⁹²Not just a stop, but a full stop! ⁹³And the sign of the second number, that is, of the horse­riders, is sometimes a stop and sometimes a question mark.

⁹²Kōī medal lagātā nahī̃ hai - svataḥ hī lagā huā hōtā hai .

⁹⁴Mostly, they would have the sign of a question mark.

⁹³Tō sunāyā ki mahāvīr kā medal hōgā - full stop .

⁹⁵From this, you should be able to understand what stage a soul is at.

⁹⁴Stop bhī nahī̃ full stop .

⁹⁶The badge is the sign of this.

⁹⁵Aur sēvēṇḍa number arthāt ghōṛē savār key|kī niśhānī - kab stop , kab question .

⁹⁷You are able to see this clearly, are you not? ⁹⁸Day by day, souls will continue to give a vision of themselves.

⁹⁶Viśhēṣh niśhānī ‘ question ’ key|kī hōgī .

⁹⁹Even against their conscious wish, each one’s level is visible according to their stage.

⁹⁷Issē hī samajhnā chāhiē ki kis stage vālī ātmā hai . ⁹⁸Yah niśhānī hī medal hai . ⁹⁹Spaṣhṭ dikhāī dētā hai na  ?

¹⁰⁰Circumstances and situations will come in front of them so that, even if they don’t want to reveal themselves, they will not be able to hide.

¹⁰⁰Din-pratidin harēk ātmā apnā svayã hī sākṣhātkār karātī rahtī .

¹⁰¹As time comes close, the rosary will automatically reveal itself. ¹⁰²Your stage automatically reveals your number.

¹⁰¹Na chāhtē huē bhī harēk key|kī stage pramāṇ sthiti dikhāī dētī jā rahī hai .

¹⁰³Do you have this experience? ¹⁰⁴If you wish to move forward, you also receive that chance.

¹⁰²Sarakamaṭē̃sas ( C i r c u m s t a n c e  ; paristhiti ) aisē āyēṅgē , samasyāē̃ aisī unhō̃ K|kē sāmnē āyēgī jō na chāhtē huē bhī svayã kō chhipā nahī̃ sakē̃gē .

¹⁰⁵If you are to claim a number at the back, circumstances and situations of such a nature will automatically come in front of you due to which, instead of moving forward automatically, you will come to a halt.

¹⁰³Kyōṅki ab jaisē samay samīp ā rahā hai tō samīp samay K|kē kāraṇ mālā svayã hī apnā sākṣhātkār karāyēgī . ¹⁰⁴Sthiti apnā number āṭōmēṭīkalī prasiddh kartī jā rahī hai .

¹⁰⁶No matter how much you want to, you will not be able to move forward; you would not have the strength to climb over the wall. ¹⁰⁷The main reason for this is that you haven’t continued to move along from having experienced every virtue, every power and every point.

¹⁰⁵Aisē anubhav hōtā hai nā  ?

¹⁰⁸Very few souls have experience as their foundation.

¹⁰⁶Kiskō āgē baṛhnā hai tō uskō chance hī aisā mil jātā . ¹⁰⁷Kiskō pīchhē kā number hai tō automatically samasyā vā bātē̃ aisī sāmnē āyēgī jis kāraṇ svataḥ āgē baṛhnē key|kī ṭhahartī kalā hō jāyēgī . ¹⁰⁸Kitnā bhī chāhē̃ lēkin āgē baṛh nahī̃ sakē̃gē .

¹⁰⁹The foundation of the majority of you is to see the gathering, to be impressed by the pure life, to move along considering this to be one support, to move along with the zeal and enthusiasm of someone’s company, to continue to move along because someone has told you to, or to continue to move along with the support of knowledge because you like it.

¹⁰⁹Dīvār kō pār karnē key|kī śhakti nahī̃ hōgī . ¹¹⁰Aur iskā bhī mūl kāraṇ ki śhurū sē her|har guṇ , śhakti kā pāinṭa kā anubhavī bankar nahī̃ chalē haĩ .

¹¹⁰Those who continue to move on the basis of any of these things, become confused as they move along, because they don’t have a strong foundation of experience. ¹¹¹However, you have to claim a number.

¹¹¹Bahut thōṛī ātmāē̃ hōṅgī jinhō̃ kā foundation anubhav hai .

¹¹²Even now, there are many who teach yoga but who themselves don’t have any experience of yoga.

¹¹²Lēkin majority kā ādhār saṅgaṭhan kō dēkhnā vā sirph sātvik jīvan par prabhāvit hōnā , ēk sahārā samajh kar chalnā vā kiskē sāth sē ullās umaṅg sē chal paṛnā , kiskē kahnē sē chal paṛnā , knowledge achchhī hai uskē sahārē chal paṛē - aisē chalnē vālō̃ kā anubhav kā foundation majbūt na hōnē kāraṇ chaltē-chaltē ulajhtē bahut haĩ .

¹¹³They speak about what yoga is and what one can attain through yoga, but they only have a short­lived experience of a yogi life. ¹¹⁴They speak of the drama, but very few of them understand the significance of the drama and experience life with the support of the drama. ¹¹⁵This is what is visible, is it not? ¹¹⁶Even so, Baba says: I have to give My company to even such souls and take them with Me.

¹¹³Lēkin number tō bannē hī haĩ .

¹¹⁷The Father would of course fulfil His promise.

¹¹⁴Kaī aisē ab bhī haĩ jō yōg sikhātē haĩ lēkin yōg kā anubhav nahī̃ hai .

¹¹⁸However, you deprive yourself of the elevated fortune of the attainment of the confluence age.

¹¹⁵Varṇan kartē haĩ yōg kiskō kahā jātā hai , yōg sē yah prāpti hōtī hai , lēkin yōgī jīvan kiskō kahā jātā hai , uskā anubhav bahut alpkāl kā hai .

¹¹⁹You will continue to move along with the lift of co­operation, but will deprive yourself of something that can only be received at this time, and at no other time, of the kalpa. ¹²⁰Seeing such souls, Baba feels mercy and pity for them.

¹¹⁶‘ ‘ drama ’ ’ kahtē , lēkin drama K|kē rahasya kō jān drama K|kē ādhār par jīvan mē̃ anubhav karnā vah bahut cum|kam .

¹²¹Even whilst being the children of the Ocean, they only claim a right to bathe in ponds. ¹²²To waste one’s time in making little mistakes is to bathe in the ponds, is it not?

¹¹⁷Aisā dikhāī dētā hai nā  ?

¹²³Achcha. ¹²⁴Meeting groups:

¹¹⁸Phir bhī bāp kahtē haĩ aisī ātmāō̃ kō bhī sāth dētē huē mañjil tak tō lē jānā hī hai nā  ?

¹²⁵Do all of you experience constant company? ¹²⁶The main thing is to make Baba your Companion.

¹¹⁹Bāp apnā vāydā tō nibhāyēṅgē nā . ¹²⁰Lēkin saṅgamyug key|kī prāpti kā jō ‘ śhrēṣhṭh bhāgya ’ hai ussē khālī rah jātē haĩ .

¹²⁷If you make Baba your constant Companion, Maya will automatically leave you alone, because when she sees that you have put her aside and made someone else your Companion, she will move away.

¹²¹Sahyōg key|kī lift sē chaltē rahē̃gē .

¹²⁸Be Baba’s constant companion; do not step away for even one second.

¹²²Lēkin jō sārē kalp mē̃ nahī̃ milnā hai aur ab mil rahā ussē vañchit rah jātē haĩ .

¹²⁹When your Companion is ready to fulfil the responsibility of companionship, why do you step away?

¹²³Aisē kō dēkh karkē rahm bhī ātā hai , taras bhī paṛtā hai .

¹³⁰There is also benefit. ¹³¹Would you ever let go of something that is beneficial?

¹²⁴Sāgar K|kē bachchē ban kar bhī tālāb mē̃ nahānē K|kē adhikārī ban jātē haĩ .

¹³²When you do not have the company of your Companion but do everything on your own, you find that it takes a lot of effort.

¹²⁵Apnī chhōṭī-chhōṭī kamzōrī key|kī bātō̃ mē̃ samay bitānā yah tālāb mē̃ nahānā huā nā  ?

¹³³Therefore, become introspective and go deep into this experience and you will have powerful experiences.

¹²⁶Achchhā . ¹²⁷Party sē  :

¹³⁴Do you constantly experience yourself to be happy?

¹²⁸Sabhī sadā sāth kā anubhav kartē hō  ? ¹²⁹Kyōṅki mukhya bāt hai bāp kō apnā sāthī banānā . ¹³⁰Agar sadā kā sāthī banāēṅgē tō māyā svataḥ hī apnā sāth chhōṛ dēgī .

¹³⁵Just as an owner of physical treasures always has the intoxication of his treasure, in the same way, do you continue to move along whilst considering yourself to be full of the treasure of happiness?

¹³¹Kyōṅki jab dēkhēgī in ātmāō̃ nē mujhē chhōṛ aur kō sāthī banā diyā tō kinārē hō jāēgī .

¹³⁶Does your treasure of happiness constantly stay with you or does it sometimes get stolen? ¹³⁷If someone steals your treasure, your happiness would also disappear.

¹³²Sadā bāp K|kē sāthī banō , second bhī kinārā nahī̃ .

¹³⁸To lose your happiness means to lose your treasure.

¹³³Jab sāthī sāth nibhānē kē liē taiyār hai phir kinārā kyō̃ kartē  ?

¹³⁹Baba has given the treasures, but those who look after them are numberwise.

¹³⁴Phāydā bhī hai . ¹³⁵Phāydē vālī bāt kabhī chhōṛī jātī hai kyā  ? ¹³⁶Sāthī kā sāth na hōnē kāraṇ akēlē kartē isliē mēhnat lagtī .

¹⁴⁰These are your treasures and something that belongs to you personally is looked after very carefully. ¹⁴¹Even a tiny little thing is looked after so well.

¹³⁷Bāp kā sāth arthāt huā hī paṛā hai .

¹⁴²However, this is the greatest of all treasures.

¹³⁸Kinārā kartē tō chhōṭī bāt bhī muśhkil lagtī .

¹⁴³When you know how to look after it, you will remain constantly full.

¹³⁹Isliē antarmukhī hō in anubhavō̃ K|kē andar jāō phir śhaktiśhālī anubhav karē̃gē .

¹⁴⁴So, do you maintain your happiness constantly? ¹⁴⁵Brahmin life means happiness.

¹⁴⁰Sadā apnē kō khuśhī mē̃ anubhav kartē hō  ?

¹⁴⁶If you do not have happiness, you do not have anything.

¹⁴¹Jaisē sthūl khazānē K|kē mālik sadā khazānē K|kē naśhē mē̃ rahtē , aisē khuśhī K|kē khazānē sē bharpūr apnē kō samajhtē huē chaltē hō  ?

¹⁴⁷Pay constant attention and be aware of the path that takes away your happiness. ¹⁴⁸Close the gate to that path and you will constantly have powerful experiences.

¹⁴²Sadā khuśhī kā khajānā kāyam rahtā hai vā kabhī lūṭ jātā hai  ?

¹⁴⁹Learn how to look after your treasures. ¹⁵⁰The method to look after them is to pay attention.

¹⁴³Agar khajānā kōī lūṭ lētā tō khuśhī bhī chalī jātī .

¹⁵¹Make a vow to yourself to remain constantly happy.

¹⁴⁴Khuśhī jānā arthāt khazānē kā jānā .

¹⁵²When you make a vow in front of others, it only lasts for a temporary period.

¹⁴⁵Khazānā tō bāp nē diyā lēkin usē sambhālnē vālē number-vār haĩ .

¹⁵³However, if you make a vow to yourself, then no matter what happens, you would never break your promise.

¹⁴⁶Yah khajānā apnā hai tō apnī chīz key|kī kitnī sambhāl rakhī jātī .

¹⁵⁴You have found the Father and the inheritance, so what else remains?

¹⁴⁷Chhōṭī-sī chīz kō bhī sambhālā jātā , yah tō baṛē tē baṛā khajānā hai .

¹⁵⁵Those who have such great attainment would have so much intoxication.

¹⁴⁸Agar sambhālnā ātā tō sadā sampann hōṅgē .

¹⁵⁶To constantly be a conqueror of Maya means to remain constantly cheerful.

¹⁴⁹Tō sadā khuśhī sē rahtē hō  ? ¹⁵⁰Brāhmaṇ jīvan hai hī khuśhī . ¹⁵¹Agar khuśhī nahī̃ tō kuchh bhī nahī̃ .

¹⁵⁷If you have the balance of service of the self and service of others, then you will find that you don’t have to labour so hard, but will receive greater success.

¹⁵²Sadaiv attention rakhō , rāstā jān lō ki kis rāstē sē khajānā lūṭ jātā hai . ¹⁵³Us rāstē kō band karō phir sadā śhaktiśhālī anubhav karē̃gē .

¹⁵⁸Blessing:May you be complete with all attainments by renouncing all limited desires and having the desire to become good.The desires of those who have limited desires are never fulfilled.

¹⁵⁴Khazānē kō sambhālnā sīkhō . ¹⁵⁵Sambhālnē kā ādhār hai - ‘ attention .

¹⁵⁹The desire of those who have the pure desire to become good is automatically fulfilled.

¹⁵⁶’ tō sadā khuśh rahnē kā apnē sē vachan lō|low .

¹⁶⁰The children of the Bestower do not need to ask for anything.

¹⁵⁷Dūsrē kē āgē vachan lēnē sē ṭēmpararī ( asthāyī ) time rahtā .

¹⁶¹You cannot receive anything by asking for it. ¹⁶²To ask for something means to have a desire.

¹⁵⁸Lēkin svayã apnē āp sē vachan lō|low ki kuchh bhī hō jāē lēkin pratigyā kō kabhī nahī̃ tōṛē̃gē .

¹⁶³If you have the thought of doing unlimited service without any limited desires, then it will definitely be fulfilled.

¹⁵⁹Bāp milā , varsā milā bākī kyā rahā  ? ¹⁶⁰Itnī śhrēṣhṭh prāpti vālā kitnā naśhē mē̃ rahēgā  ?

¹⁶⁴Therefore, instead of having limited desires, adopt the method of becoming good and you will become complete with all attainments.

¹⁶¹Sadā māyājīt arthāt sadā harṣhit . ¹⁶²Svayã aur dūsrō̃ key|kī sēvā kā balance hō tō mēhnat cum|kam aur saphaltā jyādā hōgī .

¹⁶⁵Slogan:To become a conqueror of Maya through having remembrance and performing selfless service is to become victorious. ¹⁶⁶* * * O M S H A N T I * * *