शनिवार 28 मई 1977 की अव्यक्त मुरली

⁰> ¹28-05-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 23/06/97 Om Shanti Avyakt BapDada Madhuban 28/05/77

²Bāp-dādā K|kē sadā dil takhtnaśhīn samān bachchō̃ K|kē lakṣhaṇ ³Bāp K|kē sadā snēhī , sadā sahyōgī , dil takht naśhīn va rājya takht naśhīn bachchō̃ prati uchchārē huē mahāvākya  :

¹The qualifications of the children who are equal and constantly seated on BapDada's heart­ throne. ²BapDada was seeing the close and equal stars.

⁴Bāpdādā samīp aur samān sitārō̃ kō dēkh rahē haĩ .

³Baba always has awareness.

⁵Bāp kō sadā smr̥iti rahtī . ⁶Jaisē bachchē smr̥iti svarūp haĩ , vaisē hī bāp bhī apnē samīp bachchō̃ K|kē smr̥iti svarūp haĩ .

⁴Just as the children are embodiments of awareness, so too, the Father is also an embodiment of remembrance of His close children.

⁷Jaisē bachchē smr̥iti svarūp hōnē sē samarthī svarūp kā anubhav kartē haĩ .

⁵When children are embodiments of awareness, they experience themselves to be embodiments of power.

⁸Bāpdādā bhī svayã samarthī svarūp hōtē bhī , samān bachchō̃ K|kē sahyōg vā smr̥iti sē , svayã svarūp mē̃ aur addition ( A d d i t i o n  ; vr̥iddhi ) hō jātī hai .

⁶And so, although BapDada is the embodiment of power, when there is the co­operation and remembrance of His children who are equal to Him, there is an extra addition in His Being.

⁹Isliē sākār bāp brahmā kō sahyōgī svarūp key|kī niśhānī ‘ hajār bhujāē̃ ’ dikhāī haĩ .

⁷This is why the symbol of those who co­operated with father Brahma has been shown in the form of a thousand arms.

¹⁰Bhujāē̃ hai sahyōg key|kī niśhānī .

⁸Arms are a sign of co­operation.

¹¹Tō bāp K|kē sāth-sāth jō sadā sahyōgī haĩ unhō̃ key|kī niśhānī bhujāō̃ K|kē rūp mē̃ haĩ .

⁹The symbol of those who constantly co­operated with the Father is the arms.

¹²Aisē samān bachchō̃ kā sthān kaun sā hōtā hai  ? ¹³Kis sthān par vah nivās kartē haĩ  ?

¹⁰So, what is the place for such children who are equal?Where do they reside?

¹⁴Vah sadā dil takht par yā viśhva K|kē rājya takht naśhīn svayã kō samajhtē hai arthāt sthiti mē̃ sthit hōtē haĩ .

¹¹They constantly consider themselves to be seated on the heart­throne or ruling the throne of the world, that is, they remain stable in this stage.

¹⁵Jaisē baṛī sē baṛī mahān ātmāē̃ kabhī bhī dharnī par pāṅw nahī̃ rakhtī .

¹²The most important mahatmas never place their feet on the ground.

¹⁶Jaisē yahā̃ bhī dēkhā , jab baṛē ādmī ātē haĩ tō pūrē rāstē par sīṛhiyō̃ par galīchā bichhā dētē haĩ .

¹³Here too, before an important person comes, a carpet is laid out along the entire path and staircase.

¹⁷Aisī śhrēṣhṭh ātmāō̃ kā pāṅw dhartī par nahī̃ lēkin galīcē par hōtē haĩ .

¹⁴In the same way, the feet of elevated souls never tread on the ground, but on the carpet.

¹⁸Yah niśhānī kiskī hai  ?

¹⁵What is this a sign of?

¹⁹Śhurū kahā̃ sē huī  ? ²⁰Yahā̃ tō unhō̃ K|kē pāṅw sirph galīcē tak haĩ .

¹⁶Where did this system begin?Here, it is just their feet that are tread on the carpet.

²¹Lēkin jō bāp samān bachchē haĩ , unkā buddhi rūpī pāṅw sivāē takht kē nīchē nahī̃ ātē haĩ .

¹⁷But, the children who are equal to the Father never allow the foot of their intellect to come down from their throne.

²²Unhōṅkō takht naśhīn kahā jātā hai arthāt sadā takht par hī rahtē haĩ . ²³Nīchē nahī̃ ātē haĩ .

¹⁸They are called those who are seated on the throne, that is, they are those who constantly remain on the throne; they never come down.

²⁴Aisē jō sadā dil takht naśhīn vā rājya naśhīn hī rahtē haĩ , unhō̃ kō sarv ātmāō̃ sē return mē̃ ( R e t u r n  ; badalē|badlē mē̃ ) kyā miltā hai  ?

¹⁹What do those who constantly remain seated on the heart­throne, and the throne of the kingdom of the world, receive in return from all souls?

²⁵Snēh tō miltā hī hai , lēkin dil takht naśhīn vālē jō bhī karma kartē , jō bhī bōl bōltē , sabhī K|kē dil par aisē lagtā hai , jaisē bāp dvārā jō bhī nikaltā vah sadā kā yādgār ban jātā , sabkē dilō̃ mē̃ samā jātā hai .

²⁰Of course the souls who are seated on the heart­throne receive love. ²¹However, whatever actions they perform, or words they speak, touch everyone's heart, just as whatever emerges from the Father also becomes a memorial for all time; it becomes merged in everyone's heart.

²⁶Yādgār rah jātā hai .

²²It leaves a memorial for everyone.

²⁷Phir ādhā kalp kē bād yādgār ‘ gītā ’ K|kē rūp mē̃ hōtā .

²³Then, after half a kalpa, the memorial of that takes the form of the Gita.

²⁸Tō bāp K|kē mahāvākya yādgār rūp mē̃ ūpar hō jātē haĩ .

²⁴So, the elevated versions of the Father become more elevated.

²⁹Isī prakār jō dil takht naśhīn bachchē haĩ vah jis ātmā kē prati saṅkalp kartē tō unkē dil kō lagtā hai .

²⁵In the same way, whomsoever the souls seated on the heart­throne have a thought for, the heart of that person is touched by it.

³⁰Mānō , āp kis ātmā prati śhubh bhāvnā , śhubh kāmnā rakhtē haĩ - unkē dil kō lagēgā ki sachmuch yah mērē prati śhubh-bhāvnā , śhubh kāmnā rakhtē haĩ .

²⁶For instance, when you have good wishes and pure feelings for a particular soul, then that soul would feel in his heart that you have good wishes and pure feelings for him.

³¹Ēk hōtā hai ūpar-ūpar sē , dūsrā hōtā hai nimitt banē huē sthān K|kē kāraṇ rēsapēkṭa ( R E S P E C T  ; ādar ) dēnā . ³²Tīsrā hōtā hai dil sē svīkār karnā .

²⁷One is to have this feeling superficially, second is to give respect because the place is instrumental for this and the third is to truly accept it in the heart.

³³Jō samān bachchē haĩ unhō̃ kā saṅkalp bhī dil sē lagēgā , jaisē ki tīr lagtā hai .

²⁸Your heart would be touched by the thoughts of the children who are equal to the Father, as though an arrow had pierced it.

³⁴Jaisē pahlē jamānē mē̃ tīr lagātē thē . ³⁵Tō jiskō tīr lagtā thā vā tīr sahit hī nīchē ā girtē thē .

²⁹In earlier days, when they used to shoot arrows, whoever was pierced by an arrow would fall down with the arrow in him.

³⁶Is prakār sē jō dil takht naśhīn haĩ - ( 1 ) vah dil K|kē saṅkalp jis ātmā prati karē̃gē vah vyakti arthāt ātmā svayã apnē dil kā bhāv prakaṭ karnē kē liē sāmnē ā jāyēgī .

³⁰In the same way, those who are seated on the heart­ throne will be such that, firstly, whatever soul they a thought for in their heart, that soul will automatically come in front of them to relate his own feelings.

³⁷ ( 2 ) dūsrī bāt jō us sthiti mē̃ sthit hō bōl bōlē̃gē unkē dō śhabda dil kō rāhat dēnē vālē hōṅgē .

³¹Secondly, when a couple of words are spoken to you whilst you are stable in that stage, then even those two words give great comfortto the heart.

³⁸Mahsūs karē̃gē ki bhal dō śhabda bōlē lēkin dil kō rāhat mil gaī , khurāk mil gaī ( 3 ) tīsrī bāt - sadaiv aisī ātmāō̃ kō dūr hōtē huē bhī dil sē yād karē̃gē .

³²You will feel that, although only two words were spoken, they still gave you great comfort and you received nourishment from them. ³³Thirdly, you will remember those souls even though they may be at a distance.

³⁹Dil sē yād karnē key|kī niśhānī kyā hōgī  ?

³⁴What would be the sign of remembering someone in your heart?

⁴⁰Aisē anubhav karē̃gē jaisē ki sāth samīp haĩ , dūr nahī̃ haĩ .

³⁵You would feel that that soul is with you and close to you, not at a distance.

⁴¹Aisē nahī̃ anubhav karē̃gē ki yah ābū mē̃ haĩ ham dūsrē dēśh mē̃ haĩ .

³⁶You would not feel that that soul is in Abu and that you are in a different land.

⁴²Aisē samajhē̃gē ki sadā sammukh aur sāth haĩ . ⁴³Jaisē bāp kō dil sē yād kartē haĩ tō kyā anubhav hōtā hai  ?

³⁷You would feel yourselves to be personallyin front of one another or in one another's company. ³⁸What do you experience when you remember Baba in your heart?

⁴⁴Dūr lagtā hai kyā  ?

³⁹Do you feel that He is very distant?

⁴⁵Sāth kā anubhav hōtā hai nā  ?

⁴⁰You experience His companionship, do you not?

⁴⁶Is prakār jō diltakhta naśhīn bachchē hōṅgē unhō̃ kā bhī prēkṭīkal mē̃ return dikhāī dēgā .

⁴¹In the same way, you would see the practical return from the children who are seated on the heart­throne. ⁴²This is known as instant fruit.

⁴⁷Iskō kahā jātā hai - ‘ pratyakṣha phal .

⁴³Fourthly, they will be seated on the heart­throne.

⁴⁸’ ( 4 ) chauthī bāt - vah dil takht naśhīn hōṅgē .

⁴⁴Who would be seated on the heart­throne?

⁴⁹Dil takht naśhīn kaun hōtē haĩ  ? ⁵⁰Rājā hōgā nā  ?

⁴⁵It would be those who are kings, would it not?

⁵¹Jaisē kōī baṛā hōtā hai tō uskō sab apnā samajhtē haĩ .

⁴⁶Everyone would consider a great person to belong to them.

⁵²Chhōṭē jō hōṅgē , vah baḍō̃ kō apnā samajhē̃gē - ‘ mērā hai .

⁴⁷The younger ones would consider their elders to belong to them.

⁵³’ tō dil takht naśhīn bachchē key|kī yahī niśhānī hōtī jō harēk unkō apnā baṛā samajhē̃gē .

⁴⁸The sign of those seated on the heart­throne is that everyone would consider them to be their elders.

⁵⁴Apnāpan mahsūs karē̃gē .

⁴⁹You would feel that you belong to them.

⁵⁵Hamārē pūrvaj baṛē haĩ , pūjya haĩ .

⁵⁰"Our ancestors are our elder; they are the worship­worthy ones."

⁵⁶Yah śhabda kahnē mē̃ bhakti mārg K|kē haĩ , lēkin jaisē pūrvaj kā naśhā hōtā hai nā - yah hamārē pūrvaj pūjya haĩ , isī rīti sē her|har ātmā jō bhī samparka mē̃ haĩ vah aisē mahsūs karē̃gē ki yah hī hamārē pūrvaj haĩ , pūjya haĩ .

⁵¹These words are used on the path of bhakti, but one generally has the intoxication of them being your ancestors. ⁵²You would feel that your ancestors are your seniors, worthy of worship. ⁵³You would have a feeling of belonging.

⁵⁷Apnāpan mahsūs karē̃gē . ⁵⁸Aisē dil takht naśhīn kitnē banē̃gē  ?

⁵⁴How many of such souls seated on the heart­throne would there be?

⁵⁹Thōṛē hī hōtē .

⁵⁵There are very few.

⁶⁰Yahī aṣhṭ ratnō̃ key|kī viśhēṣhtā hai , jō phir 100 mē̃ nahī̃ hōtī .

⁵⁶This is the speciality of the eight jewels which those of the hundred do not have.

⁶¹Unmē̃ bhī mā̃bāp haĩ phir bhī unmē̃ number tō haĩ nā .

⁵⁷The mother and father are included in them also, but there is still a number.

⁶²Tō jab pahlē yug mē̃ bhī number haĩ , tō jō aur pīchhē haĩ unmē̃ bhī number hōṅgē .

⁵⁸Since there is a number in the first age, then there would definitely be a number in those who come afterwards.

⁶³Dādī jātī hai iskī sabkō khuśhī hai .

⁵⁹Dadi is going on service abroad. ⁶⁰Why is everyone happy about this?

⁶⁴Kyō̃  ? ⁶⁵Vaisē tō jānē mē̃ dūsrī lahar hōnī chāhiē , lēkin khuśhī kyō̃ hai  ?

⁶¹In fact, generally, when someone goes somewhere, there is a wave of a different feeling; so why is everyone happy?

⁶⁶Aur viśhēṣh khuśhī key|kī lahar hai , kyō̃  ?

⁶²Why is there a wave of special happiness?

⁶⁷Viśhēṣh sabkō khuśhī isī bāt kī hai jō sabhī bahut samay sē intjār kar rahē haĩ ki kuchh hōnā hai , kuchh parivartan ānā hai .

⁶³You all have special happiness because everyone has been waiting for a long time for something new to happen, that some transformation has to take place.

⁶⁸Tō is part kō dēkhtē huē sabkē buddhi mē̃ kuchh navīntā , parivartan key|kī bhāvnā ā rahī hai .

⁶⁴So, seeing this part now being enacted, there are feelings of newness and transformation in everyone's intellect.

⁶⁹Sabhī kō aisā lagtā hai , jaisē ki yah jā nahī̃ rahē haĩ , lēkin kuchh samīp jā rahē haĩ .

⁶⁵Everyone feels that Dadi is not going but that she is bringing something closer.

⁷⁰Kuchh parivartan , navīntā kā nakśhā sāmnē ānē sē jānē kā saṅkalp usmē̃ samā gayā hai .

⁶⁶The plan of newness and transformation has appeared to her and she has made the thought of going become merged in her.

⁷¹Sabkī buddhi mē̃ yahī hai ki ab kuchh parivartan key|kī bhūmikā ban rahī hai .

⁶⁷Everyone's intellect believes that their field is being prepared for some transformation.

⁷²Bahut samay sē sabkō yahī saṅkalp mē̃ rahtā hai ki kōī naī bāt ab hōnī chāhiē . ⁷³Bahut samay vahī scene chaltī rahī hai , kuchh navīntā hōnī chāhiē .

⁶⁸Everyone has had the thought for a long time that something new should happen; that same scene has been continuing for a long time, and that something new has to happen.

⁷⁴Yah nimitt foreign mē̃ jānē kā jō part banā hai usmē̃ sabkē dilō̃ mē jaisē ôṭōmēṭīkalī sabmē̃ lahar hai .

⁶⁹The part of going to the foreign lands is just instrumental and it is as though, each of you automatically has that wave in your heart.

⁷⁵Kiskō kahā nahī̃ gayā hai , lēkin ēk nayā umaṅg utsāh hai .

⁷⁰Nothing has been said to anyone, but they all have that new zeal and enthusiasm created within them.

⁷⁶Vahā̃ tō umaṅg mē̃ haĩ . ⁷⁷Lēkin bhārat mē̃ bhī samajhtē haĩ navīntā hōgī .

⁷¹Of course, there, they have enthusiasm, but in Bharat also, you feel that there is to be something new.

⁷⁸Isliē sabkō jaisē naī lahar khuśhī kī hai .

⁷²This is why there is a new wave of happiness in everyone.

⁷⁹Samajhtē haĩ - samīpatā kō pahuñchnē kā dikhāī dē rahā hai , samīp najārā ā rahā hai - yah bhāsnā ātī hai .

⁷³You feel that the time for coming close is very near; that those scenes are coming very close; this is the feeling you have.

⁸⁰Isliē jō viśhēṣh ātmāē̃ haĩ unhō̃ kā hī samay kē sāth bahut sambandh hai jaisē brahmā key|kī ātmā kā samay kē sāth gahrā connection hai , brahmā kā janm aur saṅgam kā hōnā .

⁷⁴This is why time is very closely related to the special souls. ⁷⁵The soul of Brahma has a deep connection with time; the birth of Brahma means the beginning of the confluence age.

⁸¹Agar brahmā kā part nahī̃ hōtā tō saṅgam bhī nahī̃ hōtā .

⁷⁶If there weren't the role for Brahma, there would be no confluence age.

⁸²Brahmā K|kē sākār part key|kī samāpti aur anya part kā ārambh hōnā , yah bhī samay kō samīp lānē kā ēk ādhār hai .

⁷⁷The completion of the role of Brahma in the corporeal form means it is the time for many other parts to begin.

⁸³Brahmā kā samāpt arthāt saṅgam yug samāpt .

⁷⁸This is also a means of bringing time closer.

⁸⁴Tō jaisē brahmā key|kī ātmā kā samay kē sāth gahrā sambandh hai , vaisē hī jō follow karnē vālī samīp ātmāē̃ haĩ , unhō̃ K|kē her|har kārya kā bhī samay kē sāth utnā hī samīp sambandh hai .

⁷⁹The completion of Brahma's role means the completion of the confluence age. ⁸⁰So, just as the soul of Brahma has a deep connection with time, so too, every task of the close souls who follow him have just as deep a connection with time.

⁸⁵Vah jaisē samay key|kī ghaṛī ban jātē haĩ .

⁸¹It is as though they become a clock to show the time.

⁸⁶Jaisē dēkhō , āp lōg jō nimitt banē huē hō , unhō̃ K|kē saṅkalpō̃ kō rīṛ ( R e a d ) kartē haĩ .

⁸²For instance, all of you, who have become instruments, read their thoughts.

⁸⁷Sab samay key|kī tulnā kartē haĩ ki in lōgō̃ key|kī stage yahā̃ tak pahũch gaī hai .

⁸³All of you check that, according to the time, this is the stage they should have reached.

⁸⁸Tō samay kyā dikhātā hai , caik tō kartē hō nā  ?

⁸⁴So what is time revealing? ⁸⁵You are checking this, are you not?

⁸⁹Jaisē āp lōgō K|kē sāmnē samay key|kī ghaṛī ‘ sākār bāp ’ thā .

⁸⁶Sakar Baba was the clock in front of all of you.

⁹⁰Unkī stage kō dēkhtē āp lōg bhī samajhtē thē jaisē ki kuchh hōnē vālā hai .

⁸⁷When you read his stage, you all felt that something is going to happen.

⁹¹Samīpatā lag rahī thī .

⁸⁸You could feel that closeness.

⁹²Jaisā phariśhtā rūp  ! ⁹³Sākār nahī̃ hai - aisā feel ( F e e l  ; anubhav ) hōtā thā .

⁸⁹You felt that to be the angelic form, and not the corporeal form.

⁹⁴Tō samay key|kī ghaṛī hō gaē nā .

⁹⁰So, he was a clock showing the time, was he not?

⁹⁵Aisē āp lōg bhī jō nimitt haĩ vah bhī samay key|kī ghaṛī hō .

⁹¹In the same way, all of you who are instruments are also a clock to show the time.

⁹⁶Us nazar sē hī āp lōgō̃ kō dēkhtē haĩ ki ghaṛī kyā dikhā rahī hai  ?

⁹²Everyone sees you with the vision as to what time the clock is showing.

⁹⁷Yah jō vidēśh jānē kā part hai , yah bhī jaisē viśhēṣh ghaṇṭī bajī hai - aisā anubhav hōgā .

⁹³You will feel that the part of going abroad is like a special bell ringing. ⁹⁴BapDada speaking to Par Dadi ­ Dadi Nirmal Shanta:

⁹⁸ ( pardādī kō ) drama āpkō bhī samīp part bajānē kē nimitt banātā hai .

⁹⁵Drama is making you move from here and become the instrument to play a part there.

⁹⁹Jaisē kalp pahlē bajāyā thā , vaisē abhī bhī bajātē haĩ .

⁹⁶Just as you thought about this earlier, so too, you are thinking this now.

¹⁰⁰Plôn sōchnē sē nahī̃ hōtā hai , lēkin na chāhtē bhī drama kā part nimitt banā dētā haĩ .

⁹⁷Plans are not made by thinking about them, but against your conscious wish, your part within the drama makes you an instrument to do something.

¹⁰¹Ismē̃ bhī baṛā rahasya hai .

⁹⁸There is great significance in this.

¹⁰²Vardān hai āpkō .

⁹⁹You have this blessing.

¹⁰³Laukik alaukik bāp K|kē kul kā nām bālā karnē vālī nimitt ātmā hō .

¹⁰⁰You are an instrumental soul who will glorify the name of the lokik and alokik families.

¹⁰⁴Yah bhī viśhēṣh vardān hai .

¹⁰¹This is also a special blessing.

¹⁰⁵Isliē āpkō dēkhkar K|kē dōnō̃ yād ā jātē haĩ .

¹⁰²This is why, when people see you, both are remembered.

¹⁰⁶Laukik bhī features ( F e a t u r e s  ; śhakla ) yād āyēṅgē aur features dvārā jō future ( F u t u r e  ; bhaviṣhya ) bantā hai , vah bhī yād āyēgā .

¹⁰³The features of the lokik father are remembered, and through the features, the future created form is also remembered.

¹⁰⁷Āpkē her|har kadam mē̃ jō vardān hai - dōnō̃ kul kā nām bālā karnā , vah samāyā huā hai .

¹⁰⁴The blessing of glorifying both clans is merged in your every step.

¹⁰⁸Isliē drama svayã hī seat key|kī taraph khīñchtā jā rahā haĩ .

¹⁰⁵This is why the drama is pulling you towards that seat.

¹⁰⁹Samay prati samay jō bhī mahāvākya ātmāō̃ kē prati bāpdādā K|kē uchchāraṇ kiē huē haĩ , vah prēkṭīkal mē̃ ā rahē haĩ .

¹⁰⁶From time to time, the elevated versions that have been spoken by BapDada are put into practice. ¹⁰⁷You have a special blessing and you also have a special chance for service.

¹¹⁰Viśhēṣh vardān hai  ; aur service kā chance bhī āpkō viśhēṣh hai .

¹⁰⁸You have a chance to do double service, through your features and your character.

¹¹¹Double service karnē kā chance hai āpkō . ¹¹²Sūrat dvārā bhī , aur sīrat dvārā bhī .

¹⁰⁹Because those people (gurus) have a spiritual stage, others have a spiritual experience from their features.

¹¹³In lōgō̃ key|kī sūrat sē avyakt sthiti hōnē sē anubhav karē̃gē lēkin āpkī sūrat chaltē-phirtē brahmā bāp key|kī sūrat aur sīrat kō pratyakṣha karē̃gē .

¹¹⁰However, as you walk and move along, your features and character will reveal the features and character of Brahma Baba. ¹¹¹This is a field of extra service.

¹¹⁴Yah ēksaṭrā service key|kī phīlḍa huī nā  ?

¹¹²What will everyone say wherever you go?

¹¹⁵Jahā̃ bhī jāyēṅgē tō kyā kahē̃gē  ?

¹¹³That they have a feeling of the father.

¹¹⁶Sabkō bāp key|kī bhāsnā ātī hai nā  ?

¹¹⁴So, your face will also become an instrument for service.

¹¹⁷Tō yah sūrat bhī service kē nimitt banī hai .

¹¹⁵So, this is double service, is it not?

¹¹⁸Double service huī nā  ?

¹¹⁶BAPDADA SPEAKING TO DADI:

¹¹⁹ ( dādī kō ) vartamān samay āp ātmā key|kī double rūp sē āhvān key|kī līlā chal rahī hai .

¹¹⁷At present, the game of the invocation of you souls is taking place in the double form.

¹²⁰Ēk taraph bhakta ātmāē̃ anjān rūp mē̃ āhvān kar rahī haĩ - aṣhṭ dēv K|kē rūp mē̃ .

¹¹⁸On one side, bhagat souls, without knowledge, are invoking you, in the form of their special deity of the eight.

¹²¹Dūsrī taraph gyān-svarūp hōkar K|kē gyānī tū ātmā bachchē āhvān kar rahī haĩ .

¹¹⁹On the other side, knowledgeable souls, as embodiments of knowledge, are invoking you.

¹²²Aisē hī āhvān kar rahē haĩ jaisē āpkī jaṛ chitra aṣhṭ dēv K|kē rūp mē̃ kartē haĩ .

¹²⁰They are invoking you in the same way as the special deities are invoked from the non­living idols.

¹²³Lēkin vah anjān haĩ , isliē unhōṅkō vah ras nahī̃ ātā .

¹²¹However, those people are ignorant about this and they therefore do not experience that sweetness.

¹²⁴Lēkin unhō̃ kō āhvān sē bhī vardān key|kī anubhūti key|kī prāpti kā anubhav hōgā , double āhvān hō gayā nā  ?

¹²²However, even through their invocation of you, they will experience the attainment of blessings, and so that is double invocation, is it not?

¹²⁵Dō mūrtiyā̃ jā rahī haĩ , tīn mūrtiyā̃ jā rahī haĩ vā aṣhṭ bhī jā rahī haĩ  ?

¹²³Are two idols going, three idols, or are all the special eight idols going?

¹²⁶Yah bhī ēk viśhēṣh lahar hai nā . ¹²⁷Jō sab samajhtē haĩ - ham lōg bhī jaisē sāth jā rahē haĩ .

¹²⁴This is also a special wave; everyone feels that they are also going with Dadi.

¹²⁸Iskā bhī kāraṇ  ?

¹²⁵What is the reason for this?

¹²⁹Yah snēh key|kī samīpatā key|kī niśhānī hai .

¹²⁶This is a sign of being close because of love.

¹³⁰Jō itnā samay ḍrāmānusār nimitt ban part bajāyā hai uskā pratyakṣha rūp return svarūp dēkh rahē haĩ .

¹²⁷You are now seeing the practical form of the return of the role that youplayed for so long according to the drama.

¹³¹Nimitt ban part bajānē key|kī result sāmnē ā rahī hai . ¹³²Is samay āp tīnō̃ K|kē part mē̃ - jaisē brahmā kā part rachnā kā , viṣhṇu kā part pālnā kā , śhaṅkar kā part vināśh kā dikhātē haĩ . ¹³³Hai tō ḍrāmānusār , lēkin har ēk kē sāth viśhēṣhtā dikhāī hai .

¹²⁸The result of your having played the role of an instrument is coming in front of you.At present, you are playing all three parts: They have shown the part of Brahma is of creating, the part of Vishnu is of sustaining and the part of Shankar is of destroying.

¹³⁴Tō abhī-abhī bāp dēkh rahē haĩ tīnō̃ kā viśhēṣh guṇ , kaunsā vartamān part chal rahā hai  ? ¹³⁵Āp kaun see|sī|C mūrtta hō  ?

¹²⁹Of course, all of that is according to the drama, but each of them has been shown with a speciality.

¹³⁶Vartamān part K|kē pramāṇ tīnō̃ kā viśhēṣh part prēkṭīkal mē̃ hai .

¹³⁰So, just now, Baba was seeing what the special virtue of each of the three is.

¹³⁷Yah ( dādī ) tō nimitt sarv K|kē umaṅg , utsāh aur sēvā key|kī phīlḍa mē̃ nayā mōṛ lānē kē nimitt ādhāramūrtta ban jā rahī hai . ¹³⁸Tō yah ādhāramūrtta hō jā rahī hai , aur āpkā ( dīdī ) sabhī viśhēṣh yah dēkh rahē haĩ ki kitnī uddhāramūrtta haĩ , jō ēk mē̃ dō kā jānā mahsūs kartī haĩ . ¹³⁹Kiskō nimitt banānā yah uddhāramūrtta haĩ . ¹⁴⁰Aur yah ( par dādī ) hai udāharaṇ dikhāyā ki prēkṭīkal ham sab ēk haĩ .

¹³¹Which image are you?

¹⁴¹Tō ādhāramūrtta , uddhāramūrtta aur udāharaṇamūrtta . ¹⁴²Tīnō̃ key|kī viśhēṣhtā huī nā .

¹³²According to the present time, the special roles of all you three are being put into practice.

¹⁴³Is samay prēkṭīkal part mē̃ ‘ janak ’ kā part sēvā key|kī sacēlī kauṛī kā chal rahā hai .

¹³³Dadi is just going as an instrument, as an image of support, to bring zeal and enthusiasm and begin a new chapter in the field of service.

¹⁴⁴Laṇḍan mē̃ dōnō̃ hī sudēś aur jayantī service kē nimitt banī huī haĩ . ¹⁴⁵Yah dōnō̃ bhī vartamān samay bahut achchhī stage par haĩ .

¹³⁴So, she is going as an image of support, and everyone is especially seeing how much of an image of upliftment you are (Didi); everyone feels both present in the one.

¹⁴⁶Samajhtī haĩ ēk sāth aṅgulī dēkar sēvā kō baṛhānā hī hai .

¹³⁵To make someone else an instrument means to become an image of upliftment.

¹⁴⁷Is samay achchhī raphtār sē service mē̃ mast ātmāē̃ dikhāī dētī haĩ .

¹³⁶And this one (Par Dadi) is an embodiment of being an example.

¹⁴⁸Yah bhī ēk chārō̃ ōr K|kē vātāvaraṇ kā pratyakṣha rūp hai .

¹³⁷You have given the example of all of you being one in a practical way.

¹⁴⁹Sabkī nazar vahā̃ hai . ¹⁵⁰Abhī sabkā śhubh saṅkalp us taraph hai . ¹⁵¹Kuchh hōnē vālā hai - vāyumaṇḍal kā prabhāv hai .

¹³⁸So, you are an image of support, an image of upliftment and an image of being an example.Each of you has your own speciality.

¹⁵²Suman jarmanī mē̃ hai , unkō bhī viśhēṣh vardān mil gayā hai .

¹³⁹At present, the part of Janak in practical service is that of a true conch shell.

¹⁵³Kyōṅki usnē apnē kō realise kiyā , tō realise kā unkō vardān mil gayā hai .

¹⁴⁰In London, both Sudesh and Jayanti have become instruments for service. ¹⁴¹At present, both have a good stage.

¹⁵⁴Jō mahsūs kartā hai tō uskā ādhā tō khatm hō jātā hai .

¹⁴²Youunderstand that you all have to give your finger together and increase service.

¹⁵⁵Tō halkāpan bhī ā gayā aur dūsrā phir service kā lakṣhya rakhā hai isliē viśhēṣh vardān mil gayā hai jump lagānē kā .

¹⁴³At present, souls who are intoxicated and have a good speed in service are visible. ¹⁴⁴This is the practical proof of the atmosphere in all four directions.

¹⁵⁶Kyōṅki sachchī dil sē realise kiyā .

¹⁴⁵Everyone's vision is there.

¹⁵⁷Realise karnē vālā bahut āgē baṛh saktā hai . ¹⁵⁸Sarakamaṭē̃s ( paristhitiyā̃ ) aisī thī̃ , yah aisā thā tab mērā bhī aisā thā - unkō kōī realisation nahī̃ kahē̃gē .

¹⁴⁶Now, the pure thoughts of all of you are in that direction also, that something is about to happen. ¹⁴⁷There is the impact on the atmosphere. ¹⁴⁸How is the practical example of thoughts proved?

¹⁵⁹Usnē apnē āpkō realise kiyā .

¹⁴⁹As soon as you have a thought, it becomes practical.

¹⁶⁰Dil sē svīkār kiyā , isliē unkō viśhēṣh vardān key|kī lift mil gaī .

¹⁵⁰Have you had a heart­to­heart discussion on how to do service through your attitude and awareness?

¹⁶¹Vardān K|kē kāraṇ khud bhī nahī̃ samajhtī ki maĩ kaisē service kar rahī hū̃ .

¹⁵¹According to the present time, together with words, very good service can take place through thoughts.

¹⁶²Samajhtī hai , mērē sē jitnā hō rahā hai , rēsapāṇḍ mērī stage sē jyādā mil rahā hai . ¹⁶³Isliē khuśhī bhī hai .

¹⁵²This happens through your awareness and attitude, which is that of having good wishes, because everyone considers whatever they have heard to be repetition.

¹⁶⁴Is guṇ K|kē kāraṇ unkō yah lift milā hai . ¹⁶⁵Vah bhī āgē baṛh karkē kamāl kar saktī hai .

¹⁵³Souls who are in contact with you a lot consider a point to be something common.

¹⁶⁶Line clear hōnē sē raphtār tēj hō saktī .

¹⁵⁴Now, teach them the method to do service in a new way.

¹⁶⁷Saṅkalp key|kī siddhi kā pratyakṣha pramāṇ kaisē hōtā hai  ?

¹⁵⁵Until you have become experienced, a new form of everything is needed.

¹⁶⁸Saṅkalp kiyā aur siddha huā .

¹⁵⁶Give them a new experience.

¹⁶⁹Vr̥itti aur smr̥iti dvārā sēvā kaisē hō uskē ūpar kuchh rūh-rūhān key|kī  ?

¹⁵⁷You can have a gathering and have such a service programme.

¹⁷⁰Samay pramāṇ vāṇī K|kē sāth-sāth saṅkalp arthāt smr̥iti aur vr̥itti arthāt śhubhbhāvnā hō - issē service bahut achchhī hō saktī hai . ¹⁷¹Kyōṅki sunā huā tō repetition samajhtē haĩ .

¹⁵⁸Make them sit with a special aim and then ask them their experience. ¹⁵⁹They will relate a great deal, just as you have had a lot of experience of serving through words, and that was the creation of all of you.

¹⁷²Jō jyādā samparka mē̃ ātmāē̃ haĩ vah pvāīnṭa kō common samajhtī haĩ .

¹⁶⁰Now, the addition required in service is to serve through thoughts and attitude. ¹⁶¹Make plans for that.

¹⁷³Lēkin naē rūp key|kī sēvā kā unhō̃ kō bhī tarīkā sikhāō .

¹⁶²When you begin to enjoy yourself, you will feel that it is the stage of ascent of your newness.

¹⁷⁴Jab tak svayã anubhavī nahī̃ tō aurō̃ kō kōī naī rarūparēkhā chāhiē . ¹⁷⁵Nayā anubhav karāō . ¹⁷⁶Saṅgaṭhan mē̃ bhī aisā sēvā kā programme banākar kar saktē hō . ¹⁷⁷Viśhēṣh lakṣhya dēkar biṭhāō .

¹⁶³Just as scientists remain busy in inventing something or another, in the same way, in order to invent something new from a point that you have already related, sit in meditation at amrit vela with thisaim and you will be touched.

¹⁷⁸Phir unhō̃ sē anubhav pūchhō . ¹⁷⁹Bahut achchhā sunāyēṅgē .

¹⁶⁴New inventions will emerge through which others will also experience newness.

¹⁸⁰Jaisē vāṇī dvārā sēvā kā bahut anubhav kiyā hai - jō āp lōg key|kī rachnā hai . ¹⁸¹Abhī service mē̃ jō addition chāhiē - vah hai saṅkalp aur vr̥itti dvārā . ¹⁸²Iskē liē plānsa banāō .

¹⁶⁵Achcha. ¹⁶⁶Blessing:May you be a master powerful soul who finishes the wastage with the method of keeping the intellect busy.Only those who constantly use the method of keeping the intellect busy can be constantly strong and powerful.

¹⁸³Jab majā āyēgā tab mahsūs karē̃gē ki hamārī navīntā key|kī chaṛhtī kalā hai .

¹⁶⁷The easy method to finish all waste and become powerful is to remain constantly busy.

¹⁸⁴Jaisē science vālē kōī na kōī invention karnē mē̃ bījī rahtē haĩ , isī prakār sē jō point chal chukī hai unkī guhyatā mē̃ naē rūp key|kī invention karnē kē liē amr̥itvēlē lakṣhya lē baṭhēṅgē tō touch hōgā .

¹⁶⁸Therefore, just as you make a daily timetable for physical matters, so too, make a timetable to keep your intellect busy, so that, at this time, you will finishall waste by having this powerful thought. ¹⁶⁹If you remain busy, Maya will leave from a distance.

¹⁸⁵Naī-naī invention nikalē̃gī jissē aurō̃ kō bhī navīntā kā anubhav hōgā . ¹⁸⁶Achchhā .

¹⁷⁰Slogan:In order to forget the world of sorrow, remain lost in God's love. ¹⁷¹* * * O M S H A N T I * * *