रविवार 29 मई 1977 की अव्यक्त मुरली

⁰> ¹29-05-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 30/06/97 Om Shanti Avyakt BapDada Madhuban 29/05/77

²Purūṣhārth key|kī raphtār mē̃ rūkāvaṭ kā kāraṇ aur uskā nivāraṇ ³Sadā maryādā purūṣhōttam , sarv khajānō̃ kō saphal karnē vālē , saphalatāmūrtta , bāp K|kē āgyākārī , śhrīmat par chalnē vālē ātmāō̃ prati bābā bōlē -

¹Obstructions in the speed of effort and their resolution. ²All the effort­makers are continuing their efforts according to their capacity. ³Seeing the speed of every effort­maker, BapDada knows which obstacle comes in front of them and how, with deep love, they become the destroyer of obstacles.

⁴Harēk puruṣhārthī yathā śhakti purūṣhārth mē̃ chal rahē haĩ - bāp-dādā bhī harēk puruṣhārthī key|kī raphtār kō dēkhtē , jāntē haĩ harēk K|kē sāmnē kaun sē vighna ātē haĩ aur kaisē lagan sē vighna-vināśhak bantē haĩ .

⁴Sometimes, they come to a standstill, sometimes they race ahead and sometimes they even take a high jump. ⁵However, why, when obstructions come, do you change from intense effort­makers to simply being effort­makers, and from the stage of ascent to a standstill?

⁵Kabhī rūktē haĩ , kabhī dauṛ lagātē haĩ , aur kabhī high jump ( ūñchī chhalāṅg ) bhī lagātē haĩ .

⁶Instead of being a master and a master almighty authority, you become unhappy (udas) and servants (das).

⁶Lēkin rūkāvaṭē̃ kyō̃ ātī haĩ , jiskē kāraṇ tīvr puruṣhārthī sē puruṣhārthī ban jātē haĩ  ? ⁷Chaṛhtī kalā key|kī bajāē ṭhahartī kalā mē̃ ā jātē haĩ .

⁷What is the reason for this? ⁸Many trivial things. ⁹As you were told the other day, the main thing is that most of you have many storms of waste thoughts.

⁸Mālik vā master sarvśhaktivān kē bajāē , udās vā dās ban jātē haĩ . ⁹Kāraṇ  ?

¹⁰The cause of having waste thoughts is a lack of pure thoughts, pure ideas and the treasures of knowledge.

¹⁰Bahut chhōṭī-chhōṭī bātē̃ haĩ . ¹¹Jaisē us din sunāyā , mūl bāt majority K|kē sāmnē vyarth saṅkalpō̃ kā tūphān jyādā hai .

¹¹Even when you receive them, you don’t know how to use them or accumulate them. ¹²They don’t increase because you don’t know the right method of using them.

¹²Vyarth saṅkalp ānē kā ādhār hai , śhubh saṅkalp arthāt śhuddha vichār , gyān K|kē khazānē key|kī kamī .

¹³To have heard the knowledge means to have received it, but at that time, you use it all up by experiencing temporary happiness and power.

¹³Miltē huē bhī use ( U S E ) karnā nahī̃ ātā hai . ¹⁴Aur jamā karnā nahī̃ ātā hai .

¹⁴In a lokik way, you earn something and use it up; you use some of it and you throw some of it away.

¹⁵Vā tō vidhi nahī̃ ātī , is kāraṇ vr̥iddhi nahī̃ hōtī . ¹⁶Sunā arthāt milā , lēkin usī samay alpkāl key|kī khuśhī , vā śhakti kā anubhav karkē , khatm kar dētē haĩ .

¹⁵In the same way, you constantly experience yourself to be empty of the treasures of knowledge and powers because you lack the power to imbibe and are unable to be constantly powerful by using them with the right method.

¹⁷Jaisē laukik rūp mē̃ kamāyā aur khāyā , kuchh khāyā kuchh uṛāyā .

¹⁶This is why you are not constantly able to remain cheerful.

¹⁸Isī rīti sē dhārṇā śhakti key|kī kamjōrī hōnē kāraṇ , vidhi sō vr̥iddhi na karnē kāraṇ sadā svayã kō gyān aur śhaktiyō̃ K|kē khazānē sē khālī anubhav kartē haĩ .

¹⁷Because of being weak, you become influenced by the obstacles of Maya and you become a slave to Maya. ¹⁸As well as this, you become unhappy seeing other souls full.

¹⁹Isliē nirantar śhaktiśhālī nahī̃ ban pātē haĩ . ²⁰Nirantar harṣhit nahī̃ rah saktē . ²¹Kamzōr hōnē K|kē kāraṇ , māyā K|kē vighnō̃ K|kē vaśhībhūt vā māyā K|kē dās ban jātē haĩ .

¹⁹The main method of accumulating the treasure of knowledge; the treasure of the elevated time and increasing the physical treasures a hundred thousand­fold, is to have a clean and pure intellect and an honest heart.

²²Sāth-sāth anya ātmāō̃ kō sampann dēkhtē huē , svayã udās hō jātē haĩ .

²⁰The basis of having a pure intellect is to know the Father with the intellect and to surrender your intellect to the Father.

²³Gyān kā khajānā jamā karnā , śhrēṣhṭh samay kā khajānā jamā karnā , vā sthūl khazānē kō , ēk sē lākh guṇā banānā arthāt jamā karnā , in sab khajānō̃ kō jamā karnē kā mukhya sādhan hai - svachchha arthāt hamārē buddhi aur sacchī dil .

²¹To surrender means to finish the consciousness of “mine”. ²²Have you surrendered your intellect in this way? ²³To surrender a shudra intellect means to give it away.Together with giving it away, you also receive a divine intellect. ²⁴To give is to receive.

²⁴Pure buddhi kā ādhār hai buddhi dvārā bāp kō jān , buddhi kō bhī bāp kē āgē samarpaṇ karnā .

²⁵When you make a bargain, first you give something and then you receive something in return; you give money and you receive the goods.

²⁵Samarpaṇ karnā arthāt mērāpan miṭānā .

²⁶In the same way, here too, to give is to receive.

²⁶Aisē baddhi kō samarpaṇ kiyā hai  ?

²⁷First, you have to give everything. ²⁸How?

²⁷Śudrapan key|kī buddhi samarpaṇ karnā arthāt dēnā .

²⁹By having pure thoughts. ³⁰Everything belongs to the Father, it is not mine.

²⁸Tō dēnē kē sāth divya buddhi kā lēnā hai . ²⁹Dēnā hī lēnā hai .

³¹To let go of your rights resulting from the consciousness of “mine” is known as surrender.

³⁰Jaisā saudā kartē haĩ , tō dēkar phir lētē haĩ nā .

³²This is known as the stage of being free from attachment.

³¹Paisā dēnā , vastu lēnā . ³²Vaisē yahā̃ bhī dēnā hī lēnā hai . ³³Pahlē sab kuchh dēnā hai . ³⁴Kaisē  ?

³³The reason for not being an embodiment of remembrance, for having waste thoughts and for becoming unhappy and a servant is that you are not free from being attached to the consciousness of “mine”.

³⁵Śhubh saṅkalp dvārā . ³⁶Sab kuchh bāp kā hai , mērā nahī̃ .

³⁴There is a lot of expansion of the consciousness of “mine”.

³⁷Mērēpan kā adhikār chhōṛnā , isī kō hī samarpaṇ kahā jātā hai .

³⁵BapDada also sees the clever games of the children, especially in giving to Baba.

³⁸Isī kō hī naṣhṭōmōhā stage kahā jātā hai .

³⁶You would give something to Baba one minute and take it back the next.

³⁹Smr̥iti svarūp na hōnē kā kāraṇ , vā vyarth saṅkalp chalnē kā kāraṇ , udās vā dās bannē kā kāraṇ , mērēpan sē naṣhṭōmōhā nahī̃ haĩ .

³⁷One minute, you would say through your lips that nothing belongs to you, and yet, in your mind, you would still be holding onto it as though you have a right.

⁴⁰Mērēpan kā vistār bahut hai .

³⁸To have this right means attachment.

⁴¹Bāp-dādā bhī sārā din sabhī bachchē̃ kā , viśhēṣh dēnē key|kī chaturāī kā khēl dēkhtē rahtē haĩ .

³⁹Sometimes, you give something practically, but then take it back through words. ⁴⁰Your cleverness is that togetherwith the new, you also want to hold onto the old.

⁴²Abhī-abhī dēgē , abhī-abhī phir vāpis lē lē̃gē .

⁴¹You call yourself a trustee, but in practice, you are a householder.

⁴³Abhī-abhī mukh sē kahēṅgē-mērā kuchh nahī̃ , lēkin mansā mē̃ adhikār rakhā huā hai . ⁴⁴Adhikār arthāt lagāv . ⁴⁵Kabhī karma sē dēkar vāṇī sē vāpis lē lētē .

⁴²The basis of finishing waste thoughts is to relinquish being a householder. ⁴³Whether you are a kumar or a kumari, to think in terms of “my nature”, “my sanskar”, “my intellect”, is the expansion of a householder.

⁴⁶Chaturāī yah kartē haĩ ki naē kē sāth purānā bhī apnē pās|pass rakhnā chāhtē haĩ .

⁴⁴When you have surrendered yourself, the Father’s nature is yournature; the Father’s sanskars are your sanskars.

⁴⁷Kahlātē haĩ trustee , lēkin prēkṭīkal ( P r a c t i c a l  ; vyavahār ) haĩ gr̥ihasthī .

⁴⁵Just as the Father’s intellect is divine, so your intellect should be the same.

⁴⁸Tō vyarth saṅkalp miṭānē kā ādhār hai , gr̥ihasthīpan chhōṛnā .

⁴⁶It is impossible that there wouldn’t be remembrance when you have a divine intellect.

⁴⁹Chāhē kumārī hai vā kumār hai lēkin , mērā svabhāv , mērā saṅskār , mērī buddhi yah vistār gr̥ihasthīpan hai .

⁴⁷If you check your stage for just one hour, you will find that the basis of waste thoughts is one or another form of the consciousness of “mine”.

⁵⁰Jō samarpaṇ hō gaē tō jō bāp kā svabhāv , vah āpkā svabhāv .

⁴⁸You were told that the indication of the consciousness of “mine” is attachment.

⁵¹Jō bāp kā saṅskār , vah āpkē saṅskār .

⁴⁹There are stages of attachment.

⁵²Jaisē bāp key|kī divya buddhi , vaisē āpkī . ⁵³Tō divya buddhi mē̃ smr̥iti na rahē , yah nahī̃ hō saktā .

⁵⁰One is subtle attachment which can only be recognised by being stable in the subtle soul­conscious stage.

⁵⁴Ēk ghaṇṭē key|kī avasthā bhī check karō tō sadaiv saṅkalpō̃ kā ādhār kōī na kōī mērāpan hī hōgā .

⁵¹The other is the gross form of attachment, which can be easily recognised. ⁵²There’s also a great deal of expansion of subtle attachment.

⁵⁵Mērēpan key|kī niśhānī sunāī lagāv . ⁵⁶Lagāv key|kī bhī sṭējas ( S t a g e s  ; avasthāē̃ ) haĩ .

⁵³Without attachment, an intellect would not be attracted or subservient to anything.

⁵⁷Ēk hai sūkṣhma lagāv , jiskō sūkṣhma ātmik sthiti mē̃ sthit hōkar hī jān saktē haĩ .

⁵⁴So, the way to check for attachment is to see whether there is any subservience, whether it is in thoughts, words, deeds, relationships or connections.

⁵⁸Dūsrē haĩ sthūl rūp K|kē lagāv , jiskō sahaj jān saktē hō .

⁵⁵Time will definitely be used in that even against your conscious wish.

⁵⁹Sūkṣhma lagāv kā bhī vistār bahut hai .

⁵⁶This is why the main cause of waste thoughts is attachment.

⁶⁰Binā lagāv K|kē , buddhi key|kī ākarṣhaṇ vahā̃ tak jā nahī̃ saktī .

⁵⁷Check this. ⁵⁸Things that you don’t wish for disturb you in the form of waste thoughts.

⁶¹Vā buddhi kā jhukāv vahā̃ jā nahī̃ saktā . ⁶²Tō lagāv key|kī caikiṅg huī jhukāv .

⁵⁹The cause of this is weakness in the form of the consciousness of “mine” in regard to your old sanskars and nature.

⁶³Chāhē saṅkalp mē̃ hō , vāṇī mē̃ hō , karma mē̃ hō , sambandh mē̃ hō , samparka mē̃ hō , na chāhtē huē bhī samay us taraph lagēgā jarūr .

⁶⁰As long as you still have the consciousness of“my nature” or “my sanskars”, they will definitely pull you. ⁶¹When you, the creator, have the consciousness of, “my creation”, you will be pulled.

⁶⁴Is kāraṇ vyarth saṅkalp kā mūl kāraṇ hai - lagāv . ⁶⁵Iskō caik karō .

⁶²The creation in the form of “my nature and sanskars”, pulls the soul, the creator, towards it.

⁶⁶Jin bātō̃ kō āp nahī̃ chāhtē hō , vah bhī vyarth saṅkalpō̃ K|kē rūp mē̃ disturb ( D i s t u r b  ; dakhal ) kartī haĩ .

⁶³These are not “my” sanskars, but the sanskars of a shudra. ⁶⁴To say that the “sanskars of a shudra are my sanskars” is a great sin; it is stealing and cheating.

⁶⁷Iskā bhī kāraṇ , purānē svabhāv aur saṅskārō̃ mē̃ mērēpan key|kī kamī hai .

⁶⁵If Brahmins steal the property of shudras, that is, if you say that it is yours, that is a great sin.

⁶⁸Jab tak mērā svabhāv , mērā saṅskār hai , tō vah khīchēṅgē .

⁶⁶Even to say, “Baba, all of this is Yours” and then consider it to be your own, is also cheating.

⁶⁹Jaisē mērī rachnā , rachtā kō khēñcatī hai , vaisē mērā svabhāv saṅskār rūpī rachnā ātmā rachtā kō apnī taraph khīñchē̃gē .

⁶⁷By committing sin in this way and thereby increasing the account of sin, you cannot keep your intellect stable in an elevated stage. ⁶⁸This is why you have to come down to the stage of waste thoughts time and again.

⁷⁰Mērā nahī̃ , yah śhūdrapan kā saṅskār hai , śhūdrapan K|kē saṅskār kō mērā kahnā , yah mahāpāp hai , chōrī bhī hai aur ṭhagī bhī hai .

⁶⁹Then you cry out, “What can I do?” ⁷⁰The other reason for waste thoughts is that throughout the day, in your thoughts, words and deeds, you disobey shrimat in the form of maryadas that you have received from the Father.

⁷¹Śhūdrō̃ key|kī chīz agar brāhmaṇ chōrī kartē , arthāt mērā kahtē , tō yah mahāpāp huā . ⁷²Aur bābā  ! ⁷³Yah sab kuchh āpkā hai , aisē kahkar phir mērā kahnā , yah ṭhagī hai .

⁷¹From being obedient, you become disobedient. ⁷²If you step outside the line of the code of conduct even in your thoughts, then it is possible that Ravan, in the form of waste thoughts, can attack you.

⁷⁴Aur isī prakār K|kē pāp hōnē sē , pāpō̃ kā bōjh baṛhtē jānē sē , buddhi ūñchī stage par ṭik nahī̃ saktī .

⁷³You should also check that you are not disobeying Brahmin ethics and systems in your thoughts, words, deeds, relations and connections.

⁷⁵Is kāraṇ vyarth saṅkalpō̃ kē nīchē key|kī stage par bār-bār ānā paṛtā hai .

⁷⁴You definitely have waste thoughts in your intellect when some ethics or systems are missing.

⁷⁶Aur phir chillātē haĩ ki kyā karē̃  ?

⁷⁵Do you understand the second reason?

⁷⁷Vyarth saṅkalpō̃ kā dūsrā kāraṇ hai sārē din key|kī dincharyā mē̃ mansā , vāchā , karmaṇā jō bāp dvārā maryādāō̃ sampann śhrīmat hai , uskā kisī na kisī rūp sē ullaṅghan kartē hō .

⁷⁶This is why you should check yourself very carefully, for only then will you become free from waste thoughts. ⁷⁷Throughout the day, let the intellect remain busy in the pure activities the Father has given you to do. ⁷⁸The activity of the intellect is to have pure thoughts.

⁷⁸Āgyākārī sē avajñākārī ban jātē hō .

⁷⁹The activity of words is to speak the knowledge you have heard from the Father.

⁷⁹Maryādāō̃ key|kī lakīr sē mansā dvārā bhī agar bāhar nikaltē , tō vyarth saṅkalp rūpī rāvaṇ , war|vār kar saktā hai .

⁸⁰The activity of deeds is to perform every deed as a karma yogi, to live as lovingly and detached as a lotus, to reveal the Father’s elevated task through your every deed and to perform every deed as a divine act.

⁸⁰Tō yah bhī caikiṅg karō , saṅkalp dvārā , vāṇī , karma , sambandh , samparka dvārā brāhmaṇō̃ key|kī nīti aur rīti kō ullaṅghan tō nahī̃ kartē haĩ  ?

⁸¹Don’t be clever, but let it be a game, and that too, a wonderful, divine game. ⁸²The activity of coming into connection with others is just contact for namesake to enable them to make contact with the Father of All.

⁸¹Avaśhya kōī nīti va rīti miss ( M i s s  ; gum ) hai tab buddhi mē̃ vyarth saṅkalp mix ( M i x  ; miśrit ) hōtē haĩ . ⁸²Samjhā dūsrā kāraṇ  ?

⁸³You will become free from waste thoughts byremaining busy in such pure activities. ⁸⁴People say that they want to be free from performing deeds, but Baba says: There will be freedom in performing pure activities.

⁸³Isliē caikiṅg achchhī tarah hōnī chāhiē .

⁸⁵This is not called being a householder; householders are separate.

⁸⁴Tab vyarth saṅkalpō̃ key|kī nivr̥itti hō saktī hai .

⁸⁶To have pure activities is known as being a trustee, not a householder.

⁸⁵Sārā din bāp dvārā jō śhuddha pravr̥itti milī huī hai , buddhi key|kī pravr̥itti hai śhuddha saṅkalp karnā , vāṇī key|kī pravr̥itti hai jō bāp dvārā sunā vah sunānā , karma key|kī pravr̥itti hai karmayōgī ban her|har karma karnā , kamal samān nyārā aur pyārā ban rahnā , her|har karma dvārā bāp K|kē śhrēṣhṭh kāryō̃ kō pratyakṣha karnā tathā her|har karma charitra rūp sē karnā .

⁸⁷So, do you understand that the basis of freedom is pure activity? ⁸⁸Achcha. ⁸⁹To those who are constantly the most elevated beings following the highest code of conduct; to those who use all treasures in a worthwhile way; to the embodiments of success; to those who transform the wasteful into powerful; to such obedient children of Baba who constantly follow shrimat, BapDada’s love, remembrance and namaste. ⁹⁰BapDada meeting groups:

⁸⁶Chaturāī nahī̃ lēkin charitra , vah bhī divya charitra .

⁹¹The Shaktis will show their sparkle and the Pandavs will accompany them.

⁸⁷Samparka mē̃ pravr̥itti hai nimitt svayã samparka mē̃ ātē sadā sarv kā jō bāp hai , ussē samparka karānā .

⁹²To keep the Shaktis in front is to be in front yourselves. ⁹³Your name will be glorified by keeping them in front.

⁸⁸Ta aisī pavitra pravr̥itti mē̃ busy rahnē sē vyarth saṅkalpō̃ sē nivr̥itti hōgī .

⁹⁴The fortune of those who renounce something automatically accumulates. ⁹⁵Do the Shaktis have all their weapons?

⁸⁹Vah lōg kahtē haĩ pravr̥itti sē nivr̥itti .

⁹⁶You do not become tired of carrying your weapons, do you?

⁹⁰Bāp kahtē haĩ ‘ pavitra pravr̥itti sē hī nivr̥itti hō .

⁹⁷The Shaktis who have weapons are the ones who are worshipped. ⁹⁸So, are all of you worthy of being worshipped?

⁹¹’ gr̥ihasthī alag hai - unkō gr̥ihasthī nahī̃ kahē̃gē .

⁹⁹To be worthy of being worshipped means to have all your weapons.

⁹²Pavitra pravr̥itti kō trustee kahē̃gē na ki gr̥ihasthī .

¹⁰⁰When you let go of your weapons you are not worthy of being worshipped at that time.

⁹³Tō samjhā nivr̥itti kā ādhār pavitra pravr̥itti hai . ⁹⁴Achchhā .

¹⁰¹If you are not a Shakti, then you are weak. ¹⁰²Weak ones are not worshipped.

⁹⁵Sadā maryādā purūṣhōttam , sarv khajānō̃ kō saphal karnē vālē , saphalatāmūrtta , vyarth kō samarth mē̃ parivartan karnē vālē , aisē bāp K|kē āgyākārī , sadā śhrīmat par chalnē vālē bachchō̃ kō bāp-dādā kā yād-pyār aur namastē .

¹⁰³To be worthy of being worshipped means to be this at all times; it does notmean to be worthy of being worshipped sometimes and weak at other times. ¹⁰⁴Do you constantly have all your weapons? ¹⁰⁵When you consider yourself to be a householder, there is the web of a householder. ¹⁰⁶To be a householder means to be caught up in a web.

⁹⁶Party kē sāth -

¹⁰⁷To be a trustee means to be free.

⁹⁷Śhaktiyā̃ apnā jalvā dikhāēṅgī , pāṇḍav sāth dēgē .

¹⁰⁸Constantly have the awareness that you are worthy of being worshipped.

⁹⁸Śhaktiyō̃ kō āgē rakhnā arthāt svayã āgē hōnā .

¹⁰⁹No matter what type of situation comes in front of you, you remain happy by being victorious.

⁹⁹Unhō̃ kō āgē rakhnē sē āpkā nām bālā hō jāēgā .

¹¹⁰Do you ever become upset with your children, etc.?

¹⁰⁰Jō tyāg kartā uskā bhāgya automatically jamā hō jātā hai .

¹¹¹They are children, and children are those who do not understand.

¹⁰¹Śhaktiyā̃ śhastradhārī hō  ?

¹¹²Children are those who are mischievous.

¹⁰²Śastrã sē thak tō nahī̃ jātī  ? ¹⁰³Śhastradhārī śhaktiyō̃ kā hī pūjan hōtā hai .

¹¹³Since they have a mischievous nature and do not understand, why do you become upset with them?

¹⁰⁴Tō āp sabhī pūjya hō  ? ¹⁰⁵Pūjya arthāt śhastradhārī . ¹⁰⁶Agar kisī bhī samay śhastra chhōṛ dētī tō us samay pūjya nahī̃ .

¹¹⁴You understand the secret that as they are children of the iron age, the impure creation, they will definitely be mischievous. ¹¹⁵As is the clay, so would be the clay pot.

¹⁰⁷Śhakti rūp nahī̃ tō kamzōr hō . ¹⁰⁸Kamzōr key|kī pūjā nahī̃ hōtī .

¹¹⁶If the clay pot is hot, how could it be possible for the water it contains to remain cool?

¹⁰⁹Pūjya arthāt sadā pūjya - aisē nahī̃ , kabhī pūjya kabhī kamzōr . ¹¹⁰Tō śhastra sadā kāyam rahtē haĩ  ?

¹¹⁷So, if you become upset, it means you are not knowledge­full; it means you haven’t understood the significance.

¹¹¹Jab apnē kō gr̥ihasthī samajhtē tab gr̥ihasthī kā jāl hōtā .

¹¹⁸If you are yogyukt when you give them teachings, they will be transformed. ¹¹⁹You mustn’t become upset.

¹¹²Gr̥ihasthī bannā arthāt jāl mē̃ phansnā . ¹¹³Trustee arthāt mukt .

¹²⁰Do you remain engaged in Baba’s remembrance and service throughout the day, through your thoughts, words and deeds?

¹¹⁴Sadā yahī smr̥iti rakhō ki ham pūjya haĩ .

¹²¹Every thought should be of Baba’s remembrance or service.

¹¹⁵Kaisā bhī kōī parivartan āvē , usmē̃ vijayī hōnē kāraṇ rājī rahtē .

¹²²Remind others of Baba through your every word and give others the treasures you have received.

¹¹⁶Kabhī bachchō̃ ādi sē nārāj tō nahī̃ hōtī  ?

¹²³You have to reveal the divine activity of the Father through your activity.

¹¹⁷Jab kahtē hō bachchē , tō bachchē arthāt bēsamajh .

¹²⁴So, do you constantly remain engaged in such remembrance and service?

¹¹⁸Bachchē arthāt chañchal , jab haĩ hī chañchal svabhāv , bēsamajh tō unsē nārāj kyō̃ hōtē  ?

¹²⁵Can Maya come to you if you keep yourselves busy in remembrance and service at all times?

¹¹⁹Jab rāj kō jāntē haĩ ki kaliyugī bachchē haĩ , tamōguṇī paidāiśh hai , jarūr chañchal hōṅgē .

¹²⁶When you forget remembrance and service, you open the gates for Maya to enter. ¹²⁷So, do not open these gates.

¹²⁰Jaisī miṭṭī vaisā hī maṭkā banēgā . ¹²¹Miṭṭī garm hai tō pānī ṭhaṇḍā hō - yah hō kaisē saktā  ?

¹²⁸To be forgetful means to open the gate to Maya and to have remembrance means to apply a Godrej lock.

¹²²Tō nārāj hōnā arthāt gyānvān nahī̃ .

¹²⁹The awareness of remembrance and service is a double lock.

¹²³Rāj kō nahī̃ jāntē . ¹²⁴Agar yōgyukt hōkar unhē̃ śhikṣhā dō tō vah parivartan hō jāēṅgē .

¹³⁰If you apply a double­lock, Maya can never come to you. ¹³¹If you only apply a lock of remembrance and not of service, then Maya can enter.

¹²⁵Nārāj nahī̃ hōnā hai .

¹³²Brahmin life is remembrance and service.

¹²⁶Sārā din saṅkalp , bōl aur karma bāp K|kē yād aur sēvā mē̃ hī lagē rahtē haĩ  ?

¹³³Would you forget your task in life? ¹³⁴If you forget this, you are deceived by Maya.

¹²⁷Her|har saṅkalp bāp kī yād va sēvā .

¹³⁵By being deceived, you experience sorrow.

¹²⁸Aisē hī her|har bōl dvārā bāp kī yād dilānā yā diyā huā khajānā dūsrō̃ kō dēnā .

¹³⁶So constantly keep the double­lock locked. ¹³⁷Through this, you will constantly remain safe, happy and content.

¹²⁹Karma dvārā bhī bāp K|kē charitrō̃ kō siddh karnā . ¹³⁰Tō aisē yād aur sēvā mē̃ sadaiv rahtē hō  ?

¹³⁸Do you constantly consider yourself to be an elevated soul who takes every step according to shrimat?

¹³¹Agar yād aur sēvā in dōnō̃ mē̃ sadā busy rahō tō māyā ā saktī hai  ?

¹³⁹Is your every step according to shrimat, or, is it also according to the dictates of your own mind?

¹³²Agar yād aur sēvā kō bhūltē tō māyā kā gate|get ( G a t e  ; dvār ) khōl dētē haĩ .

¹⁴⁰Are you able to recognise this? ¹⁴¹What is the method to recognise this?

¹³³Tō yah gate|get nahī̃ khōlō . ¹³⁴Vismr̥iti arthāt māyā kā gate|get khōlnā , smr̥iti arthāt pakkā gāḍrēj kā lock lagānā .

¹⁴²The method to recognise whether it is shrimat or manmat is that if it is shrimat, your mind will never become discontent; there will not be any type of upheaval in your mind.

¹³⁵Yād aur sēvā key|kī smr̥iti double lock hai . ¹³⁶Double lock lagāyēṅgē tō māyā kabhī nahī̃ ā saktī .

¹⁴³By following shrimat, you will have natural happiness, just as you automatically experience internal happiness when you perform a good deed.

¹³⁷Agar single lock sirph yād kā lagātē , sēvā nahī̃ tō bhī māyā ā jāyēgī .

¹⁴⁴If you do something wrong, your conscience will definitely bite, even though you may not speak about it.

¹³⁸Brāhmaṇ jīvan hī hai yād aur sēvā .

¹⁴⁵The mind of those who are following manmat will fluctuate.

¹³⁹Tō jīvan kā kārya kōī bhūltā hai kyā  ?

¹⁴⁶Those who follow shrimat will be constantly light and happy.

¹⁴⁰Agar bhūltē tō māyā sē dhōkhā khātē . ¹⁴¹Dhōkhā khānē sē duḥkh key|kī lahar ātī .

¹⁴⁷From this, you can understand whether you are following shrimat or manmat.

¹⁴²Tō double lock sadaiv band rakhnā .

¹⁴⁸This is your thermometer.

¹⁴³Issē sadā safe rahē̃gē , khuśh rahē̃gē , santuṣhṭ rahē̃gē . ¹⁴⁴Sadā her|har kadam śhrīmat par uṭhānē vālē śhrēṣhṭh ātmā apnē kō samajhtē hō  ?

¹⁴⁹Whenever there is any fluctuation in your mind or the percentage of your happiness decreases, then check and you will find that there is definitely disobedience in following shrimat.

¹⁴⁵Her|har kadam śhrīmat par hai yā manmat par hai  ?

¹⁵⁰Constantly check and change. ¹⁵¹To check means to change.

¹⁴⁶Uskī parakh jāntē hō  ? ¹⁴⁷Parakhnē kā sādhan kyā hai  ?

¹⁵²You need both the powers of checking and changing.

¹⁴⁸Śhrīmat aur manmat kō parakhnē kā sādhan yahī hai ki agar śhrīmat par kadam hōgā tō kabhī bhī apnā man asantuṣhṭ nahī̃ hōgā .

¹⁵³If even one of these is missing, you will not be able to remain content. ¹⁵⁴Neither will you be content nor will you be able to make others content.

¹⁴⁹Man mē̃ kisī prakār key|kī halchal nahī̃ hōgī .

¹⁵⁵You will have the power to change when you have the power to tolerate.

¹⁵⁰Svataḥ śhrīmat par chalnē sē natural ( N a t u r a l  ; vāstavik ) khuśhī rahēgī .

¹⁵⁶When the line of the intellect is clear, you will have the power to recognise.

¹⁵¹Jaisē kōī achchhā karma kiyā jātā tō uskī svataḥ andar sē khuśhī hōtī hai . ¹⁵²Burā kām kiyā jātā tō andar sē man jarūr khātā hai - chāhē bāhar sē bōlē nahī̃ .

¹⁵⁷Blessing:May you be an easy yogi who experiences the jeevanmukt stage with the method of, “Just me and my Baba”.To be a Brahmin means to become free from the bondage of the body, relations and facilities.

¹⁵³Manmat par chalnē vālē K|kē man mē̃ halchal hōgī . ¹⁵⁴Śhrīmat par chalnē vālā sadā halkā aur khuśh hōgā .

¹⁵⁸Bodily relations are not related to you because of the body, but because of the soul.

¹⁵⁵Issē parakh saktē hō ki śhrīmat par hū̃ yā manmat par hū̃  ? ¹⁵⁶- yah thermometer hai .

¹⁵⁹If someone is influenced by anyone, then that is a bondage, however, to be a Brahmin means to have a life of liberation.

¹⁵⁷Jab bhī man mē̃ halchal hō , jarā see|sī|C khuśhī kā percentage kam hō tō check karō - jarūr kōī śhrīmat key|kī avagyā hōgī . ¹⁵⁸Sadā caikiṅg aur change .

¹⁶⁰Whilst you have physical organs, you have to perform actions, but there shouldn’t be bondage of karma; you should just have relationship of karma.

¹⁵⁹Caikiṅg kā arth|earth hai change karnā . ¹⁶⁰Caikiṅg aur change yah dōnō̃ hī śhaktiyā̃ chāhiē .

¹⁶¹Those who are liberated in this way are constantly embodiments of success.

¹⁶¹Magar dōnō̃ mē̃ sē ēk key|kī bhī kamī hai tō santuṣhṭ nahī̃ rah saktē .

¹⁶²The easy method for this is to be: “Just me and my Baba”.

¹⁶²Na svayã santuṣhṭ rahē̃gē na aurō̃ kō santuṣhṭ kar sakē̃gē . ¹⁶³‘ change hōnē key|kī śhakti tab āēgī jab sahanśhakti hōgī .

¹⁶³This remembrance will enable you to become an easy yogi, an embodiment of success and free from bondage.

¹⁶⁴Buddhi key|kī line clear hōnē sē parakh śhakti āēgī .

¹⁶⁴Slogan:To finish the alloy of “I” and “mine” is to become real gold.

¹⁶⁵’ achchhā .

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