शनिवार 18 जून 1977 की अव्यक्त मुरली

⁰> ¹18-06-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 01/09/97 Om Shanti Avyakt BapDada Madhuban 18/06/77

²Yōg key|kī powerful stage kaisē banē  ?

¹How to create a powerful stage of yoga.

³Sadā bāp K|kē her|har āgyā kā pālan karnē vālē , āgyākārī , vaphādār , sadā svayã kō abhyās mē̃ busy rakhnē vālē , sampūrṇ gyān aur yōg key|kī her|har viśhēṣhtā kō jīvan mē̃ lānē vālī ātmāō̃ kē prati bāp-dādā nē yē mahāvākya uchchārē  : ⁴Rūhānī milan manānē kē liē vardān bhūmi par āyē hō . ⁵Rūhānī milan vāṇī sē parē sthiti mē̃ sthit hōnē sē hōtā hai vā vāṇī dvārā hōtā hai  ? ⁶Vāṇī sē parē sthiti priya lagtī hai vā vāṇī mē̃ ānē key|kī sthiti priya lagtī hai  ?

²You have come to the land of blessings to celebrate a spiritual meeting.

⁷Vāṇī sē parē sthiti śhaktiśhālī hai aur sarv key|kī sēvā kē nimitt banātī vā vāṇī dvārā sarv key|kī sēvā karnē sē sthiti śhaktiśhālī anubhav hōtī hai  ?

³Can you have a spiritual meeting by being stable in the stage beyond sound or does it take place through words? ⁴Do you love the stage of going beyond sound or the stage of coming into sound?

⁸Bēhad key|kī sēvā vāṇī sē parē sthiti dvārā hōtī hai vā vāṇī sē hōtī hai  ?

⁵The stage of going beyond sound is powerful and becomes instrumental to serve everyone.

⁹Antim sampūrṇ stage jismē̃ sarv śhaktiyō̃ sē sampann master sarvśhaktivān , master knowledgeful key|kī sthiti practical rūp mē̃ hōtī hai .

⁶Or do you experience the stage of serving through words to be more powerful? ⁷Does unlimited service take place by going beyond sound or through words?

¹⁰Aisī sampūrṇ sthiti vāṇī sē parē key|kī hōtī hai vā vāṇī mē̃ ānē sē hōtī hai  ? ¹¹Sarv ātmāō̃ kē prati viśhva kalyāṇkārī , mahādānī , vardānī , sarv prati sarv kāmnāō̃ key|kī pūrti karnē vālī stage vāṇī sē parē sthiti kī hai vā vāṇī mē̃ ānē key|kī  ? ¹²Dōnō̃ K|kē anubhavī dāēnō̃ stages kō jānnē vālē hō  ?

⁸Can you achieve the final stage of perfection, in which you have the stage of being complete with all powers, a master almighty authority and master knowledge­full in a practical way, by going beyond sound or by coming into sound? ⁹Is the stage of being a world benefactor for all souls, a great donor, a bestower of blessings and one who fulfils the desires of all souls, the stage of going beyond sound or the stage of coming into sound?

¹³Dōnō̃ mē̃ sē jyādā samay kismē̃ sthit hō saktē hō  ?

¹⁰Have you experienced both stages? ¹¹Do you know both these stages?

¹⁴Kaun-sī sthiti sahaj anubhav hōtī hai  ?

¹²Out of the two, in which stage do you spend more time?

¹⁵Aisē ever ready hō jō second mē̃ jis sthiti mē̃ sthit hōnē kā direction milē tō usī samay svayã kō sthit kar sakō vā sthit hōnē mē̃ hī samay nikal jāēgā  ?

¹³Which stage is experienced easily? ¹⁴Are you ever­ready to the extent that whenever you are given a direction, you can be stable in a that particular stage?

¹⁶Kyōṅki jaisē samay sampann hōnē kā samīp ā rahā hai , tō samay K|kē pahlē svayã mē̃ yah viśhēṣhtā anubhav kartē hō  ? ¹⁷Antim samay full stop ( F u l l S t o p  ; pūrṇ virām ) hōnē sarvaśhrēṣhṭha sādhan yahī hai , jō direction milē usī pramāṇ , isī ghaṛī us sthiti mē̃ sthit hō jānā .

¹⁵Or does your time pass by in trying to become stable in that stage? ¹⁶The time for becoming perfect is approaching, so are you experiencing this speciality in yourself before that time actually comes? ¹⁷The most elevated method of putting the final full­stop is to be stable instantly in the stage you are told to.

¹⁸Is sādhan K|kē practice kō anubhav mē̃ lā rahē hō  ?

¹⁸Are you making this method your practical experience?

¹⁹Practice hai  ?

¹⁹Do you practise this?

²⁰Bāp-dādā nē abhyās tō bahut samay sē sikhāyā hai aur sikhā rahē haĩ lēkin is abhyās mē̃ svayã kō sampann kitnē samajhtē hō  ?

²⁰BapDada has been teaching you this practice for a very long time and is still teaching you, but to what extent are you accomplished in this practise?

²¹Abhī is varṣh K|kē ant tak svayã kō aisē ever ready banā sakē̃gē  ?

²¹Will you be able to make yourself ever­ready by the end of this year?

²²Taiyār hō vā samay kō dēkhtē svayã kā abhyās karnē mē̃ aur hī alabēl hō gaē hō  ?

²²Are you ready, or on seeing the time, have you become even more careless in this practice for your self?

²³Nām rūp kab vināśh hōgā  ? ²⁴Is bāt kō sōchtē huē purūṣhārth mē̃ sampann hōnē kē bajāē , vyarth chintan vā vyarth saṅkalpō̃ key|kī kamzōrī mē̃ ārām pasand hō gaē hō  ?

²³Thinking that you don’t know when destruction is going to take place, instead of becoming perfect through your efforts, have you become one who loves rest and comfort due to the weakness of wasteful thinking and wasteful thoughts?

²⁵Ājkal bachchō̃ K|kē purūṣhārth key|kī raphtār dēkhtē huē bāp-dādā muskarātē rahtē haĩ .

²⁴Seeing the speed of children’s effort nowadays, BapDada continues to smile.

²⁶Sarv ātmāō̃ kō bār-bār sandēśh yahī dētē rahtē ki ‘ yōgī banō , gyānī banō ’ aur sandēśh dēnē vālē svayã kō yah sandēśh dētē hō  ?

²⁵You give all souls the message, “Become yogi and gyani”, time and again, but do those who give this message also give themselves this message?

²⁷Majority ātmāē̃ viśhēṣh sabjaikṭa yād kī yātrā vā yōgī banō ki stage mē̃ kamzōr dikhāī dē rahī haĩ .

²⁶Most souls appear to be weak in the subject of the pilgrimage of remembrance and the stage of being a yogi.

²⁸Bār-bār ēk hī śikāyat bāp-dādā kē āgē vā nimitt banī huī ātmāō̃ kē āgē kartē haĩ - yōg kyō̃ nahī̃ lagtā vā nirantar yōg kyō̃ nahī̃ rahtā  ?

²⁷Time and again, you bring the same complaint to BapDada and the instrument souls: Why am I not able to have yoga? ²⁸Why isn’t yoga constant?

²⁹Yōg key|kī powerful stage kaisē banē  ?

²⁹How can I create a powerful stage of yoga?

³⁰Anēk bār anēk prakār key|kī yuktiyā̃ miltē huē bhī bār-bār yahī chiṭkiyā̃ bāp-dādā K|kē miltī haĩ .

³⁰Although you are often given many types of methods, BapDada keeps on receiving the same notes.

³¹Ussē kyā samjhā jāē  ?

³¹What can one understand from this?

³²Sarv śhaktivān K|kē bachchē ban śhaktihīn ātmā hōnā , jō svayã kō bhī control na kar sakē , vē|way viśhva K|kē rājya kā control kaisē karē̃gē  ?

³²Although you are a child of the One with all powers, you are such a powerless soul that you are unable to control yourself; so how would you be able to control the kingdom of the world?

³³Kāraṇ kyā hai  ?

³³What is the reason for this?

³⁴Yōg tō sīkhā , lēkin yōgyukt rahnē key|kī yuktiyō̃ kō prayōg karnā nahī̃ ātā hai .

³⁴You have learnt yoga, but do not know how to use the methods of remaining yogyukt.

³⁵Yōg-yōg kartē parantu prayōg mē̃ lānē kā attention nahī̃ rakhtē .

³⁵You continually speak of yoga, but you do not pay attention to experimenting with yoga.

³⁶Vartamān samay viśhēṣh ēk lahar dikhāī dētī hai .

³⁶At present, Baba is seeing a particular wave.

³⁷Kōī bhī bāt sāmnē ātī tō bāp dvārā milī huī sāmnā karnē key|kī śhakti kā svayã prayōg nahī̃ kartē , lēkin bāp kō sāmnē kar dētē haĩ ki , āpkō sāth lē jānā hai , hamē̃ śhakti dō , madad dēnā āp kā kām hai , āp na karē̃gē tō kaun karēgā  ?

³⁷Whenever anything comes in front of you, instead of using the power to face that you have received from Baba, you begin to put the Father in front and say, “You have to take me back home with You! ³⁸Give me power!

³⁸Thōṛī see|sī|C āśhīrvād kar dō , āp tō sāgar hō , ham kō thōṛī see|sī|C añchalī dē dō .

³⁹It is Your duty to help me, because if You don’t, who will? ⁴⁰Give me a few blessings!

³⁹Svayã key|kī sāmnā karnē key|kī himmat chhōṛ dētē haĩ , aur himmathīn bannē K|kē kāraṇ madad sē bhī vañchit rah jātē haĩ .

⁴¹You are the Ocean, so just give me a few drops!” You lose the courage to face the situation by yourself, and because of lacking courage, you deprive yourself of help.

⁴⁰Brāhmaṇ jīvan kā viśhēṣh ādhār hai - ‘ himmat .

⁴²The special basis of Brahmin life is courage.

⁴¹’ jaisē śhvās nahī̃ tō jīvan nahī̃ , vaisē himmat nahī̃ tō brāhmaṇ nahī̃ . ⁴²Bāp kā bhī vāydā hai - ‘ himmatē bachchē madat dē bāp ’ sirph madat dē bāp nahī̃ hai .

⁴³Just as you don’t have a life if you are unable to breathe, so too, you can’t have a Brahmin life unless you have courage. ⁴⁴Baba has promised you children that when you maintain courage, He will help.

⁴³Ājkal kī lahar mē̃ bāp kē ūpar chhōṛ dētē haĩ .

⁴⁵There isn’t just the Father’s help alone.

⁴⁴Aur svayã albēlē rah jātē haĩ . ⁴⁵Ab karnā kyā hai  ?

⁴⁶Nowadays, you leave everything to the Father and become careless yourself.

⁴⁶Viśhēṣh kamzōrī yah hai jō her|har śhakti kō vā her|har gyān key|kī yukti kō suntē huē vā miltē huē svayã kē prati use nahī̃ kartē arthāt abhyās mē̃ nahī̃ lātē . ⁴⁷Sirph varṇan karnē tak lātē . ⁴⁸Lēkin antarmukh hō her|har śhakti key|kī dhārṇā karnē K|kē abhyās mē̃ jāō . ⁴⁹Jaisē kōī naī invention ( I n v e n t i o n  ; āviṣkār ) karnē vālā vyakti din rāt usī invention key|kī lagan mē̃ khōyā huā rahtā hai vaisē her|har śhakti K|kē abhyās mē̃ khōē huē rahnā chāhiē .

⁴⁷Now, what do you have to do?

⁵⁰Jaisē sahanśhakti vā sāmnā karnē key|kī śhakti kiskō kahā jātā hai  ? ⁵¹Sahan śhakti sē prāpti kyā hōtī hai , sahanśhakti kō kis samay use kiyā jātā hai  ?

⁴⁸The main weakness is that you don’t use the powers you receive and the many yuktis of knowledge you hear, that is, you simply speak about them rather than practise them.

⁵²Sahanśhakti na hōnē K|kē kāraṇ kis prakār K|kē vighnō̃ K|kē vaśhībhūt hō jātē haĩ  ?

⁴⁹Now, become introverted and use every power in the practise of your dharna.

⁵³Agar kōī māyā kā rūp krōdh K|kē rūp mē̃ sāmnā karnē āyē tō kis rīti sē vijayī ban saktē hō  ? ⁵⁴Kaun-kōn see|sī|C paristhitiyō̃ K|kē rūp mē̃ māyā sahanśhakti K|kē paper lē saktī hai  ?

⁵⁰Just as an inventor remains deeply engrossed in his or her invention day and night, so too, you should be totally absorbed in practising every power. ⁵¹What is the power to tolerate and what is the power to face?

⁵⁵One in advance ( O n e I n A d v a n c e  ; pahlē sē hī ) vistār sē buddhi dvārā sāmnē lāō .

⁵²What do you attain from the power to tolerate? ⁵³At which time would you use the power to tolerate?

⁵⁶Real paper hall mē̃ jānē K|kē pahlē svayã kā master ban svayã kā paper lō|low , tō real imtahān mē̃ kabhī fail nahī̃ hōṅgē .

⁵⁴What type of obstacles are you influenced by without the power to tolerate? ⁵⁵How can you become victorious when Maya comes to you in the form of anger?

⁵⁷Aisē ēk-ēk śhakti K|kē vistār aur abhyās mē̃ jāō .

⁵⁶In which situations does Maya test your power to tolerate?

⁵⁸Abhyās cum|kam kartē haĩ , ‘ vyās ’ sab ban gaē hō , lēkin abhyās nahī̃ kartē hō .

⁵⁷Prepare yourself by going into the detail of these test papers in your intellect in advance.

⁵⁹Isī prakār svayã kō busy ( B u s y  ; vyast ) rakhnē nahī̃ ātā , isliē māyā āpkō busy kar dētī hai .

⁵⁸Before going into the real examination hall, become your own master and give yourself a test­paper and you will never fail the real exam.

⁶⁰Agar sadā abhyās mē̃ busy rahō tō vyarth saṅkalpō̃ key|kī complaint bhī samāpt hō jāē .

⁵⁹Put each of the powers into practice. ⁶⁰All of you practise this very little. ⁶¹You have become Vyas, but do not practise (abhyas) as much.

⁶¹Sāth-sāth āpkē abhyās mē̃ rahnē kā prabhāv āpkē chēhrē sē dikhāī dē .

⁶²You don’t know how to keep busy in this way, and this is why Maya makes you busy.

⁶²Kyā dikhāī dēgā  ? ⁶³‘ antarmukhī sadā harṣitamukhī ’ dikhāī dēgē , kyōṅki māyā kā sāmnā karnā samāpt hō jāēgā .

⁶³If are you constantly busy in this practice, there will no longer be the complaint of having waste thoughts.

⁶⁴Jaisē anubhavō̃ kō baṛhātē chalnē sē bār-bār ēk hī śikāyat karnē sē chhūṭ jāēṅgē .

⁶⁴As well as this, the impact of your practice would be visible on your face. ⁶⁵What would be visible?

⁶⁵Jaisē sarvśhaktiyō̃ K|kē abhyās kē liē sunāyā vaisē hī svayã kō yōgī tū ātmā kahlātē hō , lēkin yōg key|kī paribhāṣhā jō aurō̃ kō sunātē hō uskā svayã kō abhyās hai  ?

⁶⁶Someone introverted is constantly happy because the opposition from Maya will be over. ⁶⁷By increasing your experience in this way, you will be liberated from making the same complaint time and again.

⁶⁶Yōg key|kī mukhya viśēṣatāē̃ - sahaj yōg hai , karma yōg hai , rājyōg hai , nirantar yōg hai , pramātma yōg hai .

⁶⁸Just as Baba has told you to practise using all the powers, so too, do you practice the points of knowledge about becoming yogi souls that you relate to others?

⁶⁷Jō varṇan kartē hō vē|way sab bātē̃ svayã K|kē abhyās mē̃ lāē hō  ? ⁶⁸Sahaj yōg kyō̃ kahā jātā hai  ?

⁶⁹The main specialities of yoga are that it is easy yoga, Raja Yoga, constant yoga and yoga with God.

⁶⁹Uskā spaṣhṭīkaraṇ achchhī tarah sē jāntē hō  ?

⁷⁰Have you put into practice all the things that you speak about?

⁷⁰Vā abhyās mē̃ bhī lāyā hai  ?

⁷¹Why is it called easy yoga?

⁷¹Agar sirph knowledgeful hō , tō abhyās mē̃ lāō .

⁷²Do you know the answer to this very clearly?

⁷²Aur sarv viśhēṣhatāō̃ kā abhyās chāhiē tab sampūrṇ yōgī ban sakē̃gē .

⁷³Have you also put it into practice? ⁷⁴You are full of knowledge about this, now put it into practice.

⁷³Sahaj yōg kā abhyās hai aur rājyōg kā nahī̃ , tō full pass nahī̃ hō sakē̃gē .

⁷⁵You need to practise all the specialities, for only then can you become a complete yogi.

⁷⁴Isliē her|har yōg key|kī viśhēṣhtā kā , her|har śhakti kā aur har ēk gyān key|kī mukhya point kā abhyās karō .

⁷⁶If you practise easy yoga but not Raja Yoga, you cannot pass with top marks.

⁷⁵Yahī kamī hōnē K|kē kāraṇ maijōriṭī kamzōr ban jātī hai , vaisē abhyās key|kī kamī K|kē kāraṇ kamzōr ātmā ban jātē haĩ .

⁷⁷Therefore, practise every speciality of yoga, every power and every main point of knowledge. ⁷⁸Due to weakness in this, most of you become weak.

⁷⁶Abhyāsī ātmā , lagan mē̃ magan rahnē vālī ātmā K|kē sāmnē kisī bhī prakār kā vighna sāmnē nahī̃ ātā .

⁷⁹Due to lacking this practise, you become weak souls. ⁸⁰No type of obstacle can come in front of a soul who practises this, and who is lost in love.

⁷⁷Lagan key|kī agni sē vighna dūr sē hī bhasma hō jātē haĩ .

⁸¹The obstacle is burnt away from a distance with the fire of love.

⁷⁸Jaisē āp lōg model banātē hō nā - śhakti-svarūp K|kē , śhakti sē asur vā pāñch vikār bhasma huē dikhātē hō nā , yā bhāgtē huē dikhātē hō .

⁸²You have created models of a Shakti burning Ravan, the five vices, and of Ravan running away from the Shakti.

⁷⁹Tō yah model kis kā banātē hō  ?

⁸³Whose model have you created?

⁸⁰Abhī kyā karē̃gē  ?

⁸⁴What will you do now?

⁸¹Her|har bāt kā prayōg karnē key|kī vidhi mē̃ lag jāō .

⁸⁵Engage yourself in experimenting with every aspect.

⁸²Abhyās key|kī prayōgśhālā mē baiṭhē rahō tō ēk bāp kā sahārā aur māyā K|kē anēk prakār K|kē vighnō̃ kā kinārā anubhav karē̃gē .

⁸⁶Sit in the laboratory of this practice and you will experience the support of the one Father and all the obstacles of Maya will move away from you.

⁸³Abhī gyān K|kē sāgar , guṇō̃ K|kē sāgar , śhaktiyō̃ K|kē sāgar mē̃ ūpar-ūpar key|kī laharō̃ mē̃ laharā rahē hō . ⁸⁴Isliē alpkāl key|kī refreshment anubhav kartē hō .

⁸⁷At present, you are only moving along on the surface of the Ocean of Knowledge, the Ocean of Virtues and the Ocean of Powers, and therefore you only experience refreshment for a short time.

⁸⁵Lēkin ab sāgar K|kē talē mē̃ jāō tō anēk prakār K|kē vichitr anubhav kar ratna prāpt kar sakē̃gē .

⁸⁸Now go into the depths of the Ocean and you will attain jewels and have many unique experiences.

⁸⁶Svayã bhī samarth banō .

⁸⁹Now make yourself powerful.

⁸⁷Ab yahī chiṭkiyā̃ nahī̃ likhnā , bāp kō hansī ātī hai .

⁹⁰Do not write the same notes to Baba any more. ⁹¹Baba is just amused by them.

⁸⁸Chhōṭī-chhōṭī bātē̃ aur vahī-vahī bātē̃ likhtē hō .

⁹²They are trivial matters and you write the same things time and again.

⁸⁹Vināśhī doctor kā kārya bhī bāp kē ūpar rakhtē haĩ .

⁹³You even give Baba the job of a physical doctor.

⁹⁰Rachnā apnī , karmbandhan apnā banāyā huā aur tōṛnē key|kī duty phir bāp kē ūpar .

⁹⁴You give Baba the duty of breaking the karmic bondages that you have created; they are your creation!

⁹¹Bāp key|kī duty hai yukti batānā vā khud hī karnā  ?

⁹⁵Is Baba’s duty simply to give you a yukti or to do it for you?

⁹²Bāp batānē kē liē nimitt hai vā karnē kē liē bhī nimitt hai  ?

⁹⁶Is He simply instrumental to show you or should He even do it for you?

⁹³Naṭkhaṭ hō jātē haĩ nā .

⁹⁷You become very mischievous.

⁹⁴Naṭkhaṭ bachchē sab bāp kē ūpar hī chhōṛ dētē haĩ .

⁹⁸Mischievous children leave everything to their father.

⁹⁵Kahtē haĩ - laukik bachchā kahnā nahī̃ māntā āp iskō ṭhīk karō .

⁹⁹People say: The child is not listening; you put him right!

⁹⁶Bāp tō ṭhīk karnē kā tarīkā sunā rahē haĩ .

¹⁰⁰But Baba is giving you the method to put everything right.

⁹⁷‘ karē̃gē tō pāyēgē .

¹⁰¹If you do it, you will receive the reward.

⁹⁸’ bāp kō world sarvēṇṭ samajhtē huē sab bāp kē ūpar chhōṛnā chāhtē haĩ , isliē jō direction miltē haĩ us par dhyān dēkar practical mē̃ lāō tō sab vighnō̃ sē mukt hō jāyēṅgē .

¹⁰²You wish to leave everything to the Father because He is the World Servant. ¹⁰³Therefore, pay great attention to putting into practice all the directions you receive and you will become free from all obstacles.

⁹⁹Samjhā  ? ¹⁰⁰Achchhā .

¹⁰⁴Do you understand?

¹⁰¹Sadā bāp K|kē her|har āgyā kā pālan karnē vālē āgyākārī , ‘ ēk bāp dūsrā na kōī ’ is pāṭh kā pālan karnē vālē , sadā svayã kō abhyās mē̃ busy rakhnē vālē , sampūrṇ gyān aur yōg key|kī her|har viśhēṣhtā kō jīvan mē̃ lānē vālē aisī viśhēṣh ātmāō̃ kō bāpdādā kā yād-pyār aur namastē . ¹⁰²Vidāī K|kē samay  :

¹⁰⁵Achcha. ¹⁰⁶To the obedient children who constantly follow all of Baba’s directions; to the faithful children who make firm the lesson of belonging to the one Father and none other; to those who keep themselves constantly busy in this practice; to the special souls who put the speciality of knowledge and yoga into their life, BapDada’s love, remembrance and namaste. ¹⁰⁷BAPDADA MEETING DADIS AT THE TIME OF LEAVING:

¹⁰³Mahārathiyō̃ key|kī speed sabsē fast arthāt tīvr hai , lēkin sāth-sāth brake bhī itnī powerful hō .

¹⁰⁸The speed of you maharathis is the fastest of all, but your ability to quickly apply your brakes should also be just as powerful.

¹⁰⁴Her|har second mē̃ saṅkalp dvārā sārī viśhva tō kyā , tīnō̃ lōṅkō̃ K|kē chakra kō sāmnē lātē , tīnō̃ lōṅkō̃ kā chakkar bhī lagāvē̃ aur ūpar stop karē̃ tō buddhi bilkul bīj rūp sthiti mē̃ second mē̃ sthit hō jāvē̃ - aisī practice hō .

¹⁰⁹You should have such a practice that, at every second and in every thought, you are able to bring, not just the world, but the cycle of the three worlds in front of you and also tour around the three worlds. ¹¹⁰If you need to stop, then you should be able to stabilise your intellect in the seed stage within a second.

¹⁰⁵Ati vistār aur stop . ¹⁰⁶Brake itnī powerful hō  ; stop karnē mē̃ time na lagē .

¹¹¹You should be able to go to an extreme point and then also be able to stop.

¹⁰⁷Jaisē sthūl miliṭrī vālō̃ kō agar martial ( M a r s h a l ) order kartā hai , dauṛ rahē haĩ full force mē̃ aur martial order karē - ‘ stop ’ - kōī second bhī lagāvē tō shoot kiyā jāē .

¹¹²Your brakes should be so powerful that it wouldn’t take you time to stop. ¹¹³In the military, when someone running as fast as he can is given a martial order to stop, he has to stop that instant.

¹⁰⁸Tō jaisē vah śhārīrik practice hai , vaisē yah hai sūkṣhma practice .

¹¹⁴Anyone who takes longer than a second is shot. ¹¹⁵That is a physical practice, and this is subtle practice.

¹⁰⁹Mahārathiyō̃ K|kē purūṣhārth key|kī gati bhī tīvr aur brake bhī powerful hō , tab ant mē̃ ‘ pass with honour ’ banē̃gē .

¹¹⁶The speed of effort of the maharathis should be intense and the brake should be powerful. ¹¹⁷Only then will you be able to pass with honour.

¹¹⁰Kyōṅki us samay key|kī paristhitiyā̃ buddhi mē̃ saṅkalp lānē vālī hōgī , us samay sab saṅkalpō̃ sē parē ēk saṅkalp mē̃ hōnē key|kī sthiti chāhiē .

¹¹⁸Situations will be such that they can bring thoughts into your intellect, so at that time you need the practice of going beyond all those thoughts and stabilising yourself in one thought.

¹¹¹Paristhitiyā̃ khīñchē̃gī . ¹¹²Aisē time par brake powerful na hōgī tō pās|pass na hō sakē̃gē .

¹¹⁹If your brake is not powerful at the time when adverse situations pull you, you will not pass.

¹¹³Isliē mahārathiyō̃ key|kī practice aisī hōnī chāhiē , jis samay vistār mē̃ bikharī huī buddhi hō aur usī samay stop key|kī paikṭis karē̃ .

¹²⁰Therefore, the maharathis should practise applying a full­stop when the intellect is scattered in many directions due to the expansion of thoughts.

¹¹⁴Jaisē ḍrāīvar kō jab motor chalānē key|kī practice karātē haĩ tō jān-būjh kar aisā rāstā banā huā hōtā hai jissē mālūm paṛē ki yah kahā̃ tak accident sē parē rah saktē haĩ .

¹²¹When someone is learning to drive, he is deliberately taken on certain roads so that the examiner can see his ability to avoid accidents. ¹²²In the same way, you need to practice this in advance: to stop as soon as you say, “Stop”. ¹²³This is the gift for the eight jewels.

¹¹⁵Isī rīti sē yah bhī pahlē sē hī practice chāhiē .

¹²⁴Not even one second should be wasted anywhere else. ¹²⁵This is why there are only eight who pass.

¹¹⁶Stop kahnā aur hōnā .

¹²⁶Do you have such a practice?

¹¹⁷Yah haĩ aṣhṭ ratnō̃ key|kī saugāt . ¹¹⁸Ēk second bhī yahā̃-vahā̃ nahī̃ .

¹²⁷The practice of controlling the subtle power of your thoughts should be as easy as controlling your physical hands.

¹¹⁹Isliē sirph 8 nikaltē haĩ . ¹²⁰Aisī practice hai  ? ¹²¹Bilkul aisē anubhavī hō jaisē sthūl hāth ādi control mē̃ haĩ , vaisē sūkṣhma śhaktiyā̃ tathā saṅkalp control mē̃ hō .

¹²⁸In fact, this is about controlling the expansion of thoughts, whereas people have taken it to mean control of the breath. ¹²⁹Here, instead of going into expansion, you have to stabilise yourself in one thought, whereas those people started the practice of controlling their breathing.

¹²²Vāstav mē̃ haĩ yah vistār K|kē saṅkalp kō control karnē key|kī bāt , lēkin un lōṅgō̃ nē śhvās kō control karnē kā sādhan banā diyā hai .

¹³⁰The maharathis have to be such results of the pilgrimage of remembrance. ¹³¹Those who have one thought should be able to stabilise their intellect for as long as they want.

¹²³Yahā̃ hai vistār kē bajāē ēk saṅkalp mē̃ sthit hōnā , un lōṅgō̃ nē śhvās kō control karnē kā abhyās chālū kar diyā hai . ¹²⁴Ab mahārathiyō̃ K|kē yād kī yātrā key|kī aisī siddhi chāhiē .

¹³²Blessing:May you be a confluence­aged brahmin who becomes a deity and who eats and distributes to others the prasad (holy food that has been offered to God) of divine virtues.Divine virtues are the most elevated prasad.

¹²⁵Aisē ēk saṅkalp kō dhāraṇ karnē vālē , jō jitnā samay chāhē buddhi kō sthit karē̃ . ¹²⁶Achchhā .

¹³³Distrubute this prasad very well. ¹³⁴You feed one another toli as a sign of love. ¹³⁵Now feed everyone with the toli of virtues.

¹²⁷Sadā bāp K|kē her|har āgyā kō pālan karnē vālē , āgyākārī , ‘ ēk bāp dūsrā na kōī ’ - is pāṭh kō practical mē̃ lānē vālē vaphādār , sadā apnē kō abhyās mē̃ busy rakhnē vālē , sampūrṇ gyān aur yōg key|kī her|har viśhēṣhtā kō jīvan mē̃ lānē vālē , aisī viśhēṣh ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

¹³⁶Whatever power a soul needs, donate that power to that soul through your mind, that is, through your pure attitude and vibrations, and give the co­operation of your dharna by becoming an embodiment of virtues in your deeds. ¹³⁷When you adopt this method, the aim of the confluence age of becoming an angel and so a deity, will easily be visible to everyone. ¹³⁸Slogan:To constantly maintain zeal and enthusiasm is the breath of Brahmin life. ¹³⁹* * * O M S H A N T I * * *