रविवार 10 दिसंबर 1978 की अव्यक्त मुरली

⁰> ¹10-12-78 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 10/12/78 Om ShantiAvyakt BapDada Madhuban

²Vistār kō na dēkh sār arthāt bindu kō dēkhō

¹Do not see the expansion, but the point, the essence.

³Madhuban nivāsī tyāgī , tapasvī bachchō̃ prati bāp-dādā bōlēḥ -

²To be a resident of Madhuban means to be one who constantly moves along with the waves of the ocean of sweetness.

⁴Madhuban nivāsī arthāt madhurtā K|kē sāgar mē̃ sadā laharānē vālē bāp-dādā V|we viśhēṣh karmbhūmi , charitra bhūmi , madhur milan-bhūmi yā mahān puṇya bhūmi , aisī bhūmi K|kē sadā nivāsī kitnī mahān ātmāyē̃ haĩ  !

³How great the souls are who constantly live in BapDada’s special land; the land where He performed actions, the land of divine actions, the land where a sweet meeting is experienced, the great pure and charitable land!

⁵Nirākār bāp kō bhī is sākār bhūmi sē viśhēṣh snēh hai - aisē bhūmi K|kē nivāsī svayã kō bhī sadā aisē anubhav kartē haĩ madhuban arthāt madhur bhūmi . ⁶Vr̥itti key|kī bhī madhurtā - vāṇī key|kī bhī madhurtā aur her|har karma mē̃ bhī sadā madhurtā .

⁴The incorporeal Father also has special love for this corporeal land. ⁵Do those who live in this land also constantly have the same experience? ⁶Madhuban means the land of sweetness where there is sweetness in your attitude, sweetness in your words and constant sweetness in your every deed.

⁷Jaisī bhūmi vaisī hī bhūmi mē̃ rahnē vālī mahān ātmāyē̃ .

⁷As is the land, so are the great souls who live in that land!

⁸Madhuban sē jō ātmāē̃ anubhav karkē jātī haĩ vah bhī kyā kahtī haĩ  !

⁸What do souls say when they return fromMadhuban and give their experience?

⁹Madhuban hai saṅgamyugī svarg - arthāt svargabhūmi mē̃ rahnē vālē .

⁹Madhubanis the confluence-aged heaven. ¹⁰This means that you are the residents of heaven.

¹⁰Ab bhī svarg aur bhaviṣhya mē̃ bhī svarg - tō double svarg K|kē adhikārī kitnē viśhēṣh huē .

¹¹So, how special are those who have a right todoubleheaven; to be in the heaven of this time and also the heaven of the future?

¹¹Bāp-dādā āj khās madhuban nivāsiyō̃ sē milnē āyē haĩ .

¹²Today,BapDada has especially come to meet the residents ofMadhuban.

¹²Bābā pūchhtē haĩ svarg key|kī viśhēṣhtā athavā svarg kā viśhēṣh gāyan kyā hai  ?

¹³Baba is asking: What is the speciality or special praise of heaven?

¹³Svarg kā viśhēṣh gāyan hai ‘ ‘ sadā sampann arthāt aprāpta nahī̃ kōī vastu svarg K|kē khazānē mē̃ .

¹⁴The special praise of heaven is of always being full; that nothing is lacking in the treasure-store of heaven.

¹⁴’ ’ chāhē saṅgamyugī svarg yā bhaviṣhya kā svarg - dōnō̃ key|kī yah ēk hī viśhēṣhtā gāī huī hai .

¹⁵Whether it is the heaven of the confluence age or the heaven of the future, the speciality remembered of each is the same.

¹⁵Tō madhuban nivāsī arthāt saṅgamyugī svarg nivāsī aisī sampann sthiti kā anubhav kartē haĩ  ? ¹⁶Jismē̃ mahsūs hō ki ham sadā tr̥ipt ātmāē̃ haĩ - jaisē ichchhā mātram avidyā K|kē saṅskār bhaviṣhya svarg mē̃ natural hōṅgē vaisē madhuban nivāsiyō̃ K|kē yah natural saṅskār haĩ  ?

¹⁶So, as a resident of Madhuban, as a resident of the confluence-aged heaven, do you experience the complete stage in which you feel that you are a constantly satisfied soul? ¹⁷When you are in heaven of the future, younaturallyexperience thesanskar of being ignorant of the knowledge of desire; do you residents of Madhuban alsonaturallyhave this sanskar?

¹⁷Svargvāsī arthāt in sab bātō̃ mē̃ natural saṅskār svarūp hō  ?

¹⁸As a resident of heaven, are you anaturalembodiment of all those sanskars?

¹⁸Kōī bhī pūchhtē haĩ āp kahā̃ K|kē rahvāsī hō  ? ¹⁹Baṛī phalak sē , khuśhī sē kahtē hō nā ham madhuban nivāsī haĩ  ?

¹⁹When someone asks you where you live, you say, with great intoxication and happiness, that you live in Madhuban, do you not?

²⁰Madhuban vāsī key|kī jaisē chhāp lagī huī haĩ - sāth-sāth jaisā sthān vaisī sthiti key|kī chhāp bhī hōgī nā . ²¹Jaisē kōlḍa store mē̃ jāyēṅgē tō jaisā sthān vaisī sthiti automatically hōgī nā .

²⁰It is as though you are stamped with the stamp of being a resident ofMadhuban. ²¹As well as that stamp, you should also be stamped with the stage appropriate to this place. ²²When you go into acoldroom,your stateautomaticallybecomes like the place.

²²Tō madhuban key|kī jō mahimā hai aisē saṅskār banē haĩ  ?

²³So, are your sanskars appropriate to the praise of Madhuban?

²³Kyōṅki sākār rūp mē̃ lakṣhya svarūp sabkē āgē madhuban hai , kāpī sab madhuban kō kartē haĩ .

²⁴In the corporeal form, it isMadhuban that everyone has as their aim; everyonecopiesMadhuban.

²⁴Kisī key|kī bhī sthiti mē̃ halchal hōtī hai tō achalghar madhuban yād ātā hai ki madhuban achalghar mē̃ jānē sē achal hō jāyēṅgē - aisī bhāvnā sē , śhubh kāmnā sē is puṇya bhūmi par sabhī ātē haĩ - jab anēk ātmāō̃ key|kī halchal kā sādhan milnē kā sthān achalghar madhuban hai tō maghuban mē̃ rahnē vālē bhī sadā achal hōṅgē nā .

²⁵When someone’s stage fluctuates, they rememberAchalghar Madhuban (the home of stability), that by going to AchalgharMadhuban they will become stable. ²⁶Everyone comes to this sacred land with such faith and pure feelings. ²⁷Since AchalgharMadhuban is the place where many souls are able to find the means to finish their upheaval, then those who live inMadhuban should also be constantly unshakeable, would they not?

²⁵Aisī stage anēk ātmāō̃ kē liē mārg-darśan karnē vālī hōgī .

²⁸Such astagebecomes a guiding light for many others because Madhuban is thelighthouse.

²⁶Kyōṅki madhuban hai light house . ²⁷Sarv sēvākēndrō̃ kō sahyōg dēnē vālē madhuban nivāsī haĩ .

²⁹It is you residents ofMadhuban who co-operate with all the centres: you constantly co-operate with your thoughts, words and deeds with one another.

²⁸Sadā saṅkalp vāṇī athavā karma sē ēk-dō K|kē sahyōgī haĩ tō sāthiyō̃ K|kē bhī sahyōgī hōṅgē nā .

³⁰Therefore, you should also co-operate with your companions, should you not? ³¹All of you children have been given one year to show someresults.

²⁹Sarv bachchō̃ kō ēk varṣh milā hai result nikālnē kē liē - tō ēk varṣh mē̃ ab kyā parivartan lāyā hai  ?

³²So, what transformation have you brought about in one year, that when others hear your experience, they also become inspired to transform themselves?

³⁰Jiskō dūsrē sunnē vālē svayã bhī parivartan hō jāē̃ - jaisē kaī bār dēkhā hōgā kōī-kōī ātmāyē̃ jab apnā sachchī dil sē , umaṅg sē , bāp K|kē snēh sē anubhav sunātī haĩ tō anubhav suntē-suntē bhī anēk ātmāē̃ parivartit hō jātī haĩ .

³³Sometimes, when souls relate their experience with enthusiasm and with sincere love for the Father from the hearts, many other souls become transformed whilst listening to their experience. ³⁴The transformation of one becomes a way of transforming many others. ³⁵So, have you brought about such transformation that you have become anexamplefor others?

³¹Ēk kā parivartan anēk ātmāō̃ K|kē parivartan kā sādhan ban jātā hai .

³⁶Have you had such awonderfulexperience in this one year? ³⁷Who has taken ahigh jump?

³²Tō aisā parivartan huā hai  ?

³⁸Who has taken thegiftof alift?

³³Jō anēkō̃ kō ēk ēgzāmpal rūp mē̃ hō - ēk varṣh mē̃ aisē kōī wonderful anubhav huā hai  ?

³⁹Nowadays, very clear pictures of any place can be seen in many different places throughTV.

³⁴Kis-kisanē highjump diyā - kisnē lift key|kī gift lī  ?

⁴⁰So, Madhuban is also aTV station.There areTV setseverywhere.

³⁵Jaisē ājkal T . V|we . mē̃ chārō̃ ōr ēk sthān kā chitra spaṣhṭ dikhāī dētā haĩ tō madhuban bhī T . V|we . station hai .

⁴¹Nowadays, the speed of thoughts and the state of someone’s mind can becheckedwith instruments ofscience.

³⁶Chārō̃ ōr T . V|we . K|kē set lagē huē haĩ - aur T . V|we . station par jō act chaltā hai vah automatically sab taraph dikhāī dēt hai .

⁴²Similarly, the thoughts and vibrations of the minds of the residents ofMadhuban spread everywhere. ⁴³Therefore, let there beattentionpaid to your every thought.

³⁷Tō madhuban vālō̃ kā her|har saṅkalp bhī chārō̃ ōr dikhāī dētā arthāt phailtā hai kyōṅki T . V|we . saiṭ chārō̃ ōr lagē huē haĩ . ³⁸Jaisē ājkal science K|kē sādhanō̃ dvārā saṅkalpō̃ key|kī gati yā mansā sthiti kō caik kar saktē haĩ vaisē madhuban nivāsiyō̃ K|kē saṅkalpō̃ key|kī gati yā mānasik sthiti chārō̃ ōr phailtī hai .

⁴⁴Do not be careless about this. ⁴⁵If you residents ofMadhuban want to spread yourvibrationsof a special thought whilst sitting in Madhuban, you are able to sit somewhere and spread them in all four directions. ⁴⁶Just as the fragrance of something physicalautomaticallyspreads everywhere, similarly, thevibrationsthrough your thoughts shouldautomaticallyspread everywhere.

³⁹Isliē her|har saṅkalp par bhī attention hō . ⁴⁰Ismē̃ albēlāpan na hō .

⁴⁷This is the special service that the residents ofMadhuban have to do.

⁴¹Madhuban nivāsī madhuban mē̃ baiṭhē huē bhī kisī prakār K|kē viśhēṣh saṅkalp dvārā vibration phailānē chāhē tō is ēk sthān par baiṭhē huē bhī chārō̃ ōr phailā saktē haĩ - jaisē sthūl chīz key|kī khuśhbū chārō̃ ōr automatically phail jātī hai vaisē yah vibration saṅkalp K|kē dvārā chārō̃ ōr svataḥ phail jāē̃ , madhuban nivāsiyō̃ key|kī yah viśhēṣh sēvā hai . ⁴²Jaisē madhuban mē̃ viśhēṣh bhaṭṭhī kartē hō tō vibration chārō̃ ōr pahũchtē haĩ nā . ⁴³Chāhē patrō̃ dvārā samāchār na bhī jāē lēkin sūkṣhma vibration madhuban K|kē bahut sahaj chārō̃ ōr phail saktē haĩ . ⁴⁴Tō aisī sēvā bhī kartē haĩ yā sirph yagya kō sambhālnē key|kī sēvā hī kartē haĩ .

⁴⁸When you have a specialbhatthi in Madhuban, thosevibrationsreach everywhere.

⁴⁵Kārōbār hai karma dvārā karmaṇā sēvā lēkin uskē sāthasāth mansā sēvā key|kī bhī zimmēvārī hai  ?

⁴⁹Even if letters of news are not received, the subtlevibrationsfromMadhuban can easily be spread everywhere.

⁴⁶Bāp-dādā tō varṣh key|kī result dēkhnē āyē haĩ nā . ⁴⁷Jō sadā pās|pass rahtē haĩ vah pass with honour kahā̃ tak banē haĩ  ?

⁵⁰Your business is to serve through your deeds, but together with that, you also have the responsibility to serve with your mind.

⁴⁸Jō mahān ātmāō̃ kē sāth rahtē haĩ , sākār mē̃ bhī samīp haĩ aur sthān bhī mahān hai aisī ātmāō̃ key|kī prālabdh kyā bantī hai . ⁴⁹Śāstrã mē̃ bhī madhuban key|kī mahimā viśhēṣh gāī huī hai - tō madhuban nivāsī her|har bāt mē̃ viśhēṣh ātmāē̃ her|har samay kōī viśhēṣhtā dikhānē vālī haĩ - jō bhī group āvē vah yah anubhav karē ki madhuban nivāsiyō̃ mē̃ yah viśhēṣhtā thī . ⁵⁰Madhuban svarg mē̃ her|har ātmā sadā tr̥ipt ātmā sampann mūrtta thī . ⁵¹Iskā ādhār hai ki sadā ēk lakṣhya hō ki hamē̃ dātā kā bachchā ban sarv ātmāō̃ kō dēnā hai na ki lēnā hai - yah karē tō maĩ karū̃ , nahī̃ .

⁵¹BapDadahas come to see theresultsof one year.

⁵²Harēk dātāpan key|kī bhāvnā rakhē tō sab dēnē vālē arthāt sampann ātmā hō jāyēṅgē .

⁵²To what extent have those who remain constantly closepassed with honours?

⁵³Sampann nahī̃ hōṅgē tō dē bhī nahī̃ sakē̃gē . ⁵⁴Tō jō sampann ātmā hōgī vah sadā tr̥ipt ātmā zarūr hōgī .

⁵³What reward has been created by the souls who live with great souls, by those who are close physically and who live in such an elevated place?

⁵⁵Maĩ dēnē vālē dātā kā bachchā hū̃ - dēnā hī lēnā hai .

⁵⁴In the scriptures too,Madhuban has been specially praised.

⁵⁶Jitnā dēnā utnā lēnā hī hai . ⁵⁷Practical mē̃ lēnē vālā nahī̃ lēkin dēnē vālā bannā hai .

⁵⁵So, the residents ofMadhuban are special in every aspect and they reveal theirspeciality at every moment.

⁵⁸Dātāpan key|kī bhāvnā sadā nirvighna , ichchhā mātram avidyā key|kī sthiti kā anubhav karātī hai - sadā ēk lakṣhya key|kī taraph hī nazar rahē .

⁵⁶Everygroupthat comes should experience the residents of Madhuban to have this speciality; namely, that all the souls who live in the heaven of Madhuban are embodiments of being completely full and constantly satisfied.

⁵⁹Vah lakṣhya hai bindu . ⁶⁰Ēk lakṣhya arthāt bindī key|kī taraph sadā dēkhnē vālē .

⁵⁷The basis of this is to have one constant aim: As a child of the Bestower, I have to give and not take.

⁶¹Anya kōī bhī bātō̃ kō dēkhtē huē bhī nahī̃ dēkhē̃ .

⁵⁸I should not think that only when the other one does it I will do it.

⁶²Nazar ēk bindu key|kī taraph hī hō - jaisē yādgār rūp mē̃ bhī dikhāyā hai ki machhlī K|kē taraph nazar nahī̃ thī lēkin āṅkh key|kī bhī bindu mē̃ thī .

⁵⁹Each of you should believe that you are a bestower, and all of you would then become those who bestow; you would become souls who are completely full.

⁶³Tō machhlī hai vistār - aur sār hai bindu .

⁶⁰If you are not full, you would not be able to give.

⁶⁴Tō vistār kō nahī̃ dēkhā lēkin sār arthāt ēk bindu kō dēkhā .

⁶¹Constantly full souls would definitely be constantly satisfied souls.

⁶⁵Isī prakār agar kōī bhī bātō̃ K|kē vistār kō dēkhtē tō vighnō̃ mē̃ ātē - aur sār arthāt ēk bindu rūp sthiti ban jātī aur fullstop arthāt bindu lag jātī .

⁶²You are a child of the Bestower who bestows; in fact, to give is to receive. ⁶³You receive to the extent that you give. ⁶⁴In apracticalway, you have to become those who give, not those who take.

⁶⁶Karma mē̃ bhī full sṭāpaarthāt bindu . ⁶⁷Smr̥iti mē̃ bhī bindu arthāt bījrūp stage hō jātī .

⁶⁵The feeling of being abestower is to experience the stage of being constantly free from obstacles and ignorant of the knowledge of desires.

⁶⁸Yah viśhēṣh abhyās karnā hai .

⁶⁶Your vision should always be on the one aim.

⁶⁹Vistār kō dēkhtē bhī na dēkhē̃ , suntē huē bhī na sunē̃ - yah practical abhī sē chāhiē . ⁷⁰Tab ant K|kē samay chārō̃ ōr key|kī halchal key|kī āvāz jō baṛī duḥkhadāyī hōgī , dr̥iśhya bhī ati bhayānak hōṅgē - abhī key|kī bātē̃ uskī bhēṇṭ mē̃ tō kuchh nahī̃ haĩ - agar abhī sē hī dēkhtē huē na dēkhnā , suntē huē na sunnā yah abhyās nahī̃ hōgā tō ant mē̃ is vikarāl dr̥iśhya kō dēkhtē ēk ghaṛī K|kē paper mē̃ sadā kē liē fail marks mil jāvēgī . ⁷¹Isliē yah bhī viśhēṣh abhyās chāhiē . ⁷²Aisī stage hō jismē̃ sākār śharīr bhī ākārī rūp mē̃ anubhav hō .

⁶⁷That aim is of a point.

⁷³Jaisē ākār rūp mē̃ dēkhā sākār śharīr bhī ākārī phariśhtā rūp anubhav kiyā nā .

⁶⁸To have one aim means constantly to see just the point; it means that whilst seeing other things, you do not see them.

⁷⁴Chaltē-phirtē kārya kartē ākārī phariśhtā anubhav kartē thē .

⁶⁹Your vision should always be on the one point.

⁷⁵Śharīr tō vahī̃ thā nā - lēkin sthūl śharīr kā bhān nikal jānē kāraṇ sthūl śharīr hōtē bhī ākārī rūp anubhav kartē thē . ⁷⁶Tō aisā abhyās āp sabkā hō - karmēndriyō̃ dvārā karma hōtā rahē lēkin mansā śhakti dvārā vāyumaṇḍal śhaktiśhālī , snēh sampann , sarv K|kē sahyōg K|kē vibration kā phailā huā hō - jis bhī sthān par jāē̃ tō yah phariśhtā rūp dikhāī dē . ⁷⁷Karma kar rahē haĩ lēkin ēk hī samay par karma ōr mansā dōnō̃ sēvā kā balance hō . ⁷⁸Jaisē śhurū-śhurū mē̃ yah abhyās karāyā thā karma bhal bahut sādhāraṇ hō lēkin sthiti aisī mahān hō jō sādhāraṇ kām hōtē huē bhī sākṣhātkār mūrtta dikhāī dē̃ - kōī bhī sthūl kārya dhōbīghāṭ yā saphāī ādi kā kar rahē haĩ , bhaṇṛārē kā kārya kar rahē haĩ lēkin sthiti aisī mahān hō - aisā bhī samay practical mē̃ āvēgā jō dēkhnē vālē yahī varṇan karē̃gē ki itnī mahān ātmāyē̃ phariśhtā rūp aur kārya kyā kar rahī haĩ .

⁷⁰In the memorial of this, it is shown that the archer’s vision was not just on the fish, but on the point (pupil) in the eye of the fish.

⁷⁹Kārya sādhāraṇ aur sthiti ati śhrēṣhṭh .

⁷¹So, the fish is the expansion and the eye is the point.

⁸⁰Jaisē satyugī śahazādiyō̃ key|kī ātmāyē̃ jab ātī thī̃ tō vah bhaviṣhya K|kē rūp practical mē̃ dēkhtē huē āśhcharya khātī thī̃ nā ki itnē baṛē mahārājē aur kārya kyā kar rahē haĩ .

⁷²Therefore, he did not see the expansion, but saw the essence, the point. ⁷³When you look at the expansion, you become obstructed, whereas when you stabilisein the essence, that is, in the point form, your stage becomes that of a point; afull stopis applied.

⁸¹Viśhva mahārājā aur bhōjan banā rahē haĩ .

⁷⁴You also put a point, afull stopto your actions.

⁸²Vaisē hī ānē vālī ātmāyē̃ yah varṇan karē̃gī ki hamārē itnē śhrēṣhṭh pūjya īṣhṭ dēv aur yah kārya kar rahē haĩ  ! ⁸³Chaltē-phirtē īṣṭadēv yā dēvī kā sākṣhātkār spaṣhṭ dikhāī dē .

⁷⁵To have the point in your awareness means to have the seedstage. ⁷⁶You especially have to practisethis. ⁷⁷To see the expansion, but not see it; to hear it but not hear it: you need topractisethis from this moment onwards.

⁸⁴Ant mē̃ pūjya svarūp pratyakṣha dēkhnē lagē̃gē phariśhtā rūp pratyakṣha dikhāī dēnē lagēgā .

⁷⁸Only then, at the end, when there are the sorrowful sounds of upheaval and the extremely fearsome scenes, will you be able topass.

⁸⁵Jaisē kalp pahlē kā bhī gāyan hai arjun kā - sādhāraṇ sakhā rūp bhī dēkhā lēkin vāstavik rūp kā sākṣhātkār karnē kē bād varṇan kiyā ki āp kyā hō  ! ⁸⁶Itnā śhrēṣhṭh aur vah sādhāraṇ sakhā rūp  ! ⁸⁷Isī rīti āpkē bhī sākṣhātkār hōṅgē calatēphiratē .

⁷⁹The things of the present time are nothing compared to the things that are to happen at that time. ⁸⁰If you do not practise from this moment on, seeing but not seeing, and hearing but not hearing, then, at the end, when you see those fearsome scenes, you willfailthat momentary test paper for all time.

⁸⁸Divya dr̥iṣhṭi mē̃ jākar dēkhē̃ vah bāt aur hai .

⁸¹Therefore, it is essential that you especially practise this.

⁸⁹Jaisē śhurū mē̃ chaltē-phirtē dēkhtē rahtē thē . ⁹⁰Yah dhyān mē̃ jākar dēkhnē key|kī bāt nahī̃ .

⁸²Yourstageshould be such that you experience a corporeal body to be in the angelic form.

⁹¹Jaisē ēk sākār bāp kā ādi mē̃ anubhav kiyā vaisē ant mē̃ abhī sabkā sākṣhātkār hōgā .

⁸³You saw Baba in a subtle form. ⁸⁴Although he had a corporeal body, you experienced that body to be angelic and subtle.

⁹²Yah sādhāraṇ rūp gāyab hō jāvēgā , phariśhtā rūp yā pūjya rūp dēkhē̃gē .

⁸⁵Whilst he was walking and moving around doing everything, you experienced him to be a subtle angel.

⁹³Jaisē śhurū mē̃ ākārī brahmā aur śhrīkr̥iṣhṇa kā sāth-sāth sākṣhātkār hōtā thā . ⁹⁴Vaisē abhī bhī yah sādhāraṇ rūp dēkhtē huē bhī dikhāī na dē .

⁸⁶He was in the same physical body, but, because the consciousness of his physical body was removed, you experienced his subtle form even though he had the physical body.

⁹⁵Āpkē pūjya dēvī yā dēvtā rūp yā phariśhtā rūp dēkhē̃ .

⁸⁷So, all of you should practise this same thing.

⁹⁶Lēkin yah tab hōgā jab āp sabkā purūṣhārth dēkhtē huē na dēkhnē kā hō - tab hī anēk ātmāō̃ kō bhī āp mahān ātmāō̃ kā yah sādhāraṇ rūp dēkhtē huē bhī nahī̃ dikhāī dēgā .

⁸⁸Whilst continuing to work through your physical organs, use the power of your mind. ⁸⁹There should be powerfulvibrationsfilled with the love of everyone’s co-operation in the atmosphere.

⁹⁷Āṅkh khulē-khulē ēk sēkēnḍa mē̃ sākṣhātkār hōgā .

⁹⁰Wherever you go, this angelic form should be visible.

⁹⁸Aisī stage banānē kē liē viśhēṣh abhyās batāyā ki dēkhtē huē bhī na dēkhō , suntē huē bhī na sunō .

⁹¹You are performing actions, but serving through your physical body should bebalancedwith serving through your mind.

⁹⁹Ēk hī bāt sunō aur ēk bindu kō hī dēkhō .

⁹²In the beginning, you were made to practisethis.

¹⁰⁰Vistār kō na dēkh ēk sār kō dēkhō . ¹⁰¹Vistār kō na suntē huē sadā sār kō hī sunō .

⁹³While performing an ordinary task, your stage should be so elevated that, even whilst doing that ordinary task, your appearance is of an image granting visions.

¹⁰²Aisē jādū key|kī nagarī yah madhuban ban jāvēgā - tō sunā madhuban kā mahattva arthāt madhuban nivāsiyō̃ kā mahattva . ¹⁰³Achchhā .

⁹⁴No matter that you are doing something physical like the laundry or cleaning or cooking, your stage should still remain elevated.

¹⁰⁴Madhuban key|kī śhakti sēnā arthāt viśhēṣh ātmāō̃ key|kī sēnā . ¹⁰⁵Harēk apnī viśhēṣhtā kō achchhī tarah sē jāntē hō .

⁹⁵Such a time will come in apracticalway when those who see you will say: You are all such great angelic souls and yet look at the type of work you do!

¹⁰⁶Viśhēṣhtā K|kē kāraṇ hī viśhēṣh bhūmi K|kē nivāsī banē haĩ yah khuśhī rahtī hai  ?

⁹⁶The work you do is very ordinary and yet your stage is so elevated!

¹⁰⁷Pichhlā khātā tō harēk kā apnā-apnā hai jō chuktu bhī hōtā rahtā hai lēkin sāth-sāth drama anusār kōī na kōī viśhēṣhtā bhī hai . ¹⁰⁸Jis kāraṇ viśhēṣh part milā hai . ¹⁰⁹Sadā puṇya bhūmi aur śhrēṣhṭh ātmāō̃ K|kē saṅg kā viśhēṣh part yah cum|kam bhāgya nahī̃ hai .

⁹⁷When the souls of the golden-aged princesses were invoked, they would be amazed to see thepracticalwork they did before they became that form of the future; that they are such great empresses, and yet look at what they used to do! ⁹⁸A world emperor, yet that one is cooking!

¹¹⁰Jaṛ chitrō̃ K|kē mandir K|kē pujārī bhī apnē kō kitnā mahān samajhtē haĩ - haĩ pujārī - lēkin naśhā kitnā rahtā .

⁹⁹In the same way, souls who come will also say that you are their elevated worthy of worship deity souls and yet you are doing this work!

¹¹¹Kyōṅki samajhtē haĩ mūrti K|kē samīp sambandh vālē haĩ . ¹¹²Tō jaṛ chitrō̃ K|kē pujārī bhī itnā naśhā rakhtē yahā̃ tō pujārī key|kī bāt nahī̃ .

¹⁰⁰As you walk and move around, others will be able to have a clear vision of their special, loved deity in you.

¹¹³Yahā̃ tō samparka mē̃ rahnē vālē saṅg mē̃ rahnē vālē saṅgī sāthiyō̃ kō kitnā naśhā aur khuśhī hōnī chāhiē .

¹⁰¹At the end, they will see your worthy of worship form and also your angelic form in a practical way.

¹¹⁴Īśhvarīy parivār mē̃ I|āī|eye huī ātmā mē̃ kōī viśhēṣhtā na hō yah hō nahī̃ saktā . ¹¹⁵Tō apnī viśhēṣhtā kō jān uskō karma mē̃ lagāō .

¹⁰²The praise ofArjuna in the previous cycle was that he saw the ordinary form in the form of a friend, but, on seeing the actual form of God, he asked: “Who are You?

¹¹⁶Jō bhī guṇ athavā viśhēṣhtā hō chāhē karmaṇā kā guṇ hō chāhē madhurtā kā guṇ hō - snēh kā hō uskō kārya mē̃ lagāō .

¹⁰³You are so elevated, and yet you have such an ordinary form of a friend!” Similarly, others will have visions of you whilst you walk and move around.

¹¹⁷Jaisē lōhā pāras sē lag pāras ban jātā hai vaisē ēk guṇ yā viśhēṣhtā sēvā mē̃ lagānē sē sēvā kā phal ēk kā lākh guṇā milnē sē vah ēk viśhēṣhtā anēk samay kā phal dēnē K|kē lāyak ban jātī .

¹⁰⁴To see something through divine vision is a different matter. ¹⁰⁵In the beginning, you used to see those things while walking and moving around. ¹⁰⁶This is not a matter of seeing something in trance.

¹¹⁸Jaisē ēk bīj ḍālnē sē kitnē phal nikaltē vaisē ēk bhī viśhēṣhtā karma mē̃ lagānā arthāt dharnī mē̃ bīj ḍālnā hai . ¹¹⁹Tō samajhē kitnē khuśhnasīb hō  !

¹⁰⁷Just as people experienced seeing sakar Baba in this way in the beginning, so too, at the end, people will see all of you in the same way.

¹²⁰Brāhmaṇ parivār mē̃ janm huā hai tō janm kē sāth kōī na kōī viśhēṣhtā key|kī takdīr sāth lēkar hī āyē haĩ .

¹⁰⁸Your ordinary form will disappear and they will see both your angelic and your worthy of worship form.

¹²¹Sirph antar yah hō jātā ki uskō kārya mē̃ kahā̃ tak lagātē haĩ .

¹⁰⁹In the beginning, you had visions of the angelic Brahma and of Shri Krishna at the same time.

¹²²Janm kā bhāgya hai lēkin bhāgya kō karma yā sēvā mē̃ lagānē sē anēk samay K|kē bhāgya kā phal nikālnā , bīj bōnē kā yah tarīkā ānā chāhiē .

¹¹⁰Similarly, now, whilst looking at your ordinary form, they should not see that, but be able to see your worthy of worship form and your angelic form.

¹²³Phal tō avaśhya nikalēgā . ¹²⁴Bīj bōnā arthāt viśhēṣhtā rūpī bīj kō sēvā mē̃ lagānā .

¹¹¹However, this will only happen when you all make the effort to see but not see.

¹²⁵Yahā̃ tō sab sadā bhāgya K|kē takhtnaśhīn haĩ . ¹²⁶Jis bhāgya K|kē liyē kalp pahlē key|kī yādgār mē̃ bhī ab tak ēk second kā samīp rahnā bhī mahān samajhtē haĩ - tō jō practical mē̃ haĩ unhī̃ key|kī khuśhī , unhī̃ kā bhāgya kitnā śhrēṣhṭh hai .

¹¹²Only then will all souls not see the ordinary forms of you great souls even whilst looking at you, but they will have visions with their eyes open in just asecond. ¹¹³In order to create such astage, you have been told especially topractise seeing but not seeing and hearing but not hearing.

¹²⁷Śhrēṣhṭhatā kō sāmnē rakhnē sē vyarth bātē̃ samāpt hō jātī haĩ .

¹¹⁴Listen to just the One and see just the one Point. ¹¹⁵Do not see the expansion, but just see the essence.

¹²⁸Achchhā – ¹²⁹Pāṇḍav arthāt sadā K|kē vijayī .

¹¹⁶Do not hear all the expansion, but always hear the essence.

¹³⁰Pāṇḍavō̃ kā nām vijay K|kē kāraṇ hī prasiddh hai .

¹¹⁷Only then will Madhuban become the land of magic.

¹³¹Pāṇḍav sēnā vah bhī viśhēṣh sāgar K|kē kaṇṭhē par śhrēṣhṭh saṅg mē̃ rahnē vālī .

¹¹⁸So, did you hear how important Madhuban is, that is, how important the residents of Madhuban are?Achcha.

¹³²Tō aisī pāṇḍav sēnā sadā vijayī hō  ?

¹¹⁹Speaking to Madhuban sisters:

¹³³Vijay kā khēl sadā chaltā hai yā hār-jīt kā - ab K|kē samay aur sahyōg K|kē pramāṇ drama anusār jō bhāgya prāpt hai usī pramāṇ sadā vijayī kā khēl chalnā chāhiē .

¹²⁰The Shakti Army ofMadhuban means the army of special souls. ¹²¹Each of you knows your own speciality very well. ¹²²Are you happy that you have become the residents of this special land because of yourspecialities?

¹³⁴Drama anusār jō viśhēṣhtā prāpt hai usē sadā kārya mē̃ lagāō tō aurō̃ key|kī bhī viśhēṣhtā dikhāī dēgī . ¹³⁵Viśhēṣhtā na dēkh bātō̃ kō dēkhtē hō isliē hār hōtī hai .

¹²³The past accounts of each of you are individual to you and they will continue to be settled. ¹²⁴However, together with those, according to thedrama, you have one or anotherspeciality and it is due to this that you have received this specialpart.

¹³⁶Harēk key|kī viśhēṣhtā kō smr̥iti mē̃ rakhō ēk dō mē̃ faithful rahō tō unkī bātō̃ kā bhāv badal jāvēgā .

¹²⁵To have the specialpartof constantly living in the land of charity and in this company of elevated souls is not a small fortune!

¹³⁷Agar āpas mē̃ dō mitr hōtē haĩ aur unkē bīch tīsrā unkī kuchh glāni karnē ātā tō vah uskē bhāv kō badal dētē haĩ .

¹²⁶The priests who look after the temples of the non-living idols consider themselves to be so great. ¹²⁷Even though they are worshippers, they have such great intoxication.

¹³⁸Jaisē āpkō kōī brahmā bāp kē liē kahē ki yah kyā , yah tō gālī dētē haĩ - lēkin tum unhē̃ niśhchay sē samajhāvēṅgē ki yah gālī nahī̃ hai yah tō spaṣhṭīkaraṇ hai .

¹²⁸This is because they consider themselves to have a very close relationship with those idols. ¹²⁹The worshippers of those non-living idols have so much intoxication, whereas here, it isn’t even a question of being a worshipper.

¹³⁹Jahā̃ niśhchay hōtā hai vahā̃ śhabda kā bhāv badal sādhāraṇ bāt hō jātī hai .

¹³⁰Here, you live in connection and have that company and so you companions should have so much happiness and intoxication!

¹⁴⁰Harēk key|kī viśhēṣhtā kō dēkhō tō anēk hōtē bhī ēk dikhāī dēgē .

¹³¹It is impossible for souls who come into this Godly family not to have a speciality.

¹⁴¹Ēk mat saṅgaṭhan hō jāvēgā .

¹³²So, recogniseyour speciality and use it.

¹⁴²Kōī kiskī glāni key|kī bātē̃ sunāvē tō usē ṭēkā dēnē kē bajāē sunānē vālē kā rūp parivartan kar dō .

¹³³Whatever virtue orspeciality you have, whether it is of some kind of work or of being sweet and loving, you must use it.

¹⁴³Arth|earth mē̃ bhāvnā parivartan kar dō . ¹⁴⁴Yah abhyās chāhiē nahī̃ tō ēk key|kī bāt dūsrē sē sunī , dūsrē key|kī tīsrē sē sunī aur phir vah vyarth bātē̃ vātāvaraṇ mē̃ phailtī rahtī̃ , jis kāraṇ powerful vātāvaraṇ nahī̃ ban pātā . ¹⁴⁵Sākṣhātkār mūrtta bhī nahī̃ ban saktē .

¹³⁴Just as the philosopher’s stone was said to be able to change iron into gold, in the same way, when you use your virtue or speciality in service, you claim one hundred thousand fold fruit of that service. ¹³⁵Therefore, one specialitymakes you worthy of being rewarded for a long period of time.

¹⁴⁶Isliē sadaiv sabkē prati śhubh bhāvnā , kalyāṇ key|kī bhāvnā hō .

¹³⁶When one seed is planted, so much fruit develops on that tree.

¹⁴⁷Ēk-dō key|kī glāni key|kī bātē̃ sunnā time west|waste karnā hai . ¹⁴⁸Kamāī sē vañchit hōnā hai .

¹³⁷Similarly, to use even your onespeciality for service in a practical way means to plant a seed.

¹⁴⁹Agar parivartan kar saktē hō tō sunō - nahī̃ tō suntē huē bhī na sunō .

¹³⁸So, do you understand how fortunate you are? ¹³⁹You have taken birth in the Brahmin family.

¹⁵⁰Harēk key|kī viśhēṣhtā kā varṇan karō . ¹⁵¹Kōī kahē bhī ki hamnē aisā dēkhā tō bhī āpkē mukh sē kōī aisī bāt na nikalē .

¹⁴⁰So, together with having the fortune of this birth, you have also brought with you the fortune of one or another speciality.

¹⁵²Āp unkī viśhēṣhtā sunā kar us bāt kō change kar dō .

¹⁴¹The only difference seen is to what extent you actually use thatspeciality.

¹⁵³Sabkē mukh sē harēk kē prati vāh-vāh nikalē . ¹⁵⁴Tab hī bāp key|kī vāh-vāh hōgī . ¹⁵⁵Kōī key|kī bāt agar nīchē ūpar dēkhtē hō , suntē hō tō dil mē̃ nahī̃ rakhō̃ , ūpar diyā aur khatm .

¹⁴²You have the fortune of your birth, but you should know how to plant the seed to create the fruit of your future fortune for a long period of time by using your present fortune in practice for service.

¹⁵⁶Apnē āp kō sadā khālī aur halkā rakhō .

¹⁴³The fruit will definitely emerge.

¹⁵⁷Agar dil K|kē andar kisī bhī prakār key|kī bāt hōgī tō jahā̃ bātē̃ haĩ vahā̃ bāp nahī̃ .

¹⁴⁴To sow a seed means to use the seed of speciality for service. ¹⁴⁵Here, everyone is constantly seated on the throne of fortune.

¹⁵⁸Kiskē avguṇ kō ēk dō K|kē sāmnē varṇan nahī̃ karnā chāhiē kyōṅki varṇan karnā arthāt bīmārī K|kē germs kō phailānā hai .

¹⁴⁶This fortune which was created in the previous cycle is even now still remembered by souls who consider themselves to be very fortunate when they come close to God for even asecond.

¹⁵⁹Kōī aisē germs hōtē haĩ tō usī samay kōī powerful davāī ḍāl khatm kiyā jātā hai .

¹⁴⁷So, how great the happiness and fortune should be of those who have this fortune in apracticalway at this time!

¹⁶⁰Kōī pūchhē phalānā kaisē hai tō dil sē nikalē bahut achchhā hai .

¹⁴⁸When you keep this greatness in front of you, everything wasteful stops.

¹⁶¹Anēk bhāvō̃ sē anēk ātmāyē̃ ātī haĩ lēkin āp key|kī taraph sē śhubh bhāvnā key|kī bātē̃ hī lē jāē̃ .

¹⁴⁹Achcha. ¹⁵⁰Blessing: May you be a conqueror of Maya who sees the games of the fearsome forms of Maya as detached observer.

¹⁶²Bhāvnā śhubh hō , ēv bhāvnā , ēk kāmnā ēk key|kī hī lagan mē̃ nirvighna - vyarth bātō̃ kā stock khatm aur khuśhī key|kī bātō̃ kā stock jamā hō - khuśhī mē̃ jhūlnē vālī ātmāyē̃ sabkō nazar āyē̃ .

¹⁵¹Those whowelcomeMaya are not afraid on seeing a fearsome form of Maya. ¹⁵²When you watch a game as a detached observer, you enjoy yourself because, externally, Maya has the form of a lion but she doesn’t have as much strength as even a cat.

¹⁶³Her|har bōl mē̃ rūhāniyat hō - rūhāniyat K|kē śhabda bahut mīṭhē hōtē haĩ .

¹⁵³It is just that you become afraid and make her into something big by thinking, “What can I do?

¹⁶⁴Samay pramāṇ stage bhī bahut ūñchī hōnī chāhiē . ¹⁶⁵Chaṛhtī kalā kā arth|earth hī hai jō pahlē thā uskō pār kar chalē̃ .

¹⁵⁴How will this happen?” However, remember the lesson of “Whatever is happening is good and whatever is to happen will be even better”.

¹⁶⁶Aisī sthiti hōnī chāhiē sākṣhātkār mūrtta dikhāī dē̃ - phir dēkhō kitnī bhīṛ hōtī hai .

¹⁵⁵Watch the game as a detached observer and you will become a conqueror of Maya.

¹⁶⁷Tumhārī sthiti sadaiv ēkāgr rahē tab nām bālā hōgā - vr̥itti key|kī , dr̥iṣhṭi key|kī , svabhāv key|kī caikiṅg karnē vālē sab āyēṅgē lēkin unhē̃ real gyān kā parichay hō jāē .

¹⁵⁶Slogan: Those who are tolerant do not become jealous on seeing anyone’s nature. ¹⁵⁷They listen to wasteful matters with one ear and let it out through the other.

¹⁶⁸Achchhā - ōmśhānti .

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