मंगलवार 12 दिसंबर 1978 की अव्यक्त मुरली

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¹12-12-78 ōm śhānti avyakt bāpadādāmadhuban

¹12/12/78 Madhuban Avyakt BapDada Om Shanti

²Parōpkārī kaisē banē̃  ?

²How to be one who uplifts others.

³Guṇō̃ K|kē sāgar , sadā dātā , sarvśhaktivān śhivbābā bōlēḥ - ⁴Āj rūhānī phulvāṛī arthāt sadā rūhē gulāb bachchō̃ K|kē saṅgaṭhan kō dēkh bāpdādā harēk bachchē key|kī viśhēṣhtā kō dēkh rahē haĩ .

³Today, seeing the spiritual flower-garden, that is, seeing the gathering of the children who are constant roses, BapDada is seeing the specialities of each of those children.

⁵Tīn prakār key|kī viśhēṣhatāyē̃ haĩ . ⁶Ēk sadā apnī rūhāniyat key|kī sthiti mē̃ rahnē vālē arthāt sadā khilē huē , dūsrē rūhāniyat key|kī sthiti anusār sadākāl khilē huē nahī̃ haĩ lēkin niśhchay svarūp hōnē kāraṇ rūp key|kī sundartā achchhī hai .

⁴There are three varieties of specialities.One is of those who are constantly stable in their stage of spirituality, that is, they are in constant bloom. ⁵The second variety is of those who, according to their stage of spirituality, are not in constant bloom, but, because of being embodiments of faith, their beauty is very good.

⁷Tīsrē bāp sē snēh aur sambandh K|kē ādhār sē ādhē khilē huē hōtē bhī snēh aur sambandh key|kī khuśhbū samāī huī hai .

⁶The third variety is of those who, on the basis of their love for and their relationship with the Father, are in half bloom and are filled with the fragrance of love and relationship.

⁸Aisē tīnō̃ prakār K|kē rūhē gulābō̃ key|kī phulvāṛī kō dēkhtē bāp-dādā sadā khuśhbū lētē rahtē .

⁷Seeing the flower garden of the three varieties of roses, BapDada constantly takes its fragrance.

⁹Ab apnē āp kō dēkhō maĩ kaun hū̃ .

⁸Now, look at your own self: Who am I?

¹⁰Number one bananē̃ mē̃ jō kuchh kamī rah gaī hai uskō sampann kar sampūrṇ banō . ¹¹Kyōṅki sampūrṇ bāp K|kē bachchē bhī bāp samān sampūrṇ chāhiē .

⁹Whatever is still missing in becomingnumber one,fill that gap and become full because the children of the perfect Father also have to be full and perfect, the same as the Father.

¹²Harēk bachchē kā lakṣhya bhī sampūrṇ bannē kā hai - tō lakṣhya pramāṇ sarv lakṣhaṇ svayã mē̃ bharkar sampann banō . ¹³Iskē liē viśhēṣh dhārṇā pahlē bhī sunāī hai - sadā brahmāchārī arthāt brahmchārī aur sadā parōpkārī .

¹⁰Each child’s aim is to become full and perfect, and so, fill yourself with all qualifications for that aim and become complete. ¹¹You have already been told about the special dharna to have for this: To be constantly Brahma-chari, that is, one who is constantly celibate and who also constantly uplifts others.

¹⁴Parōpkārī key|kī paribhāṣhā sahaj bhī hai aur ati guhya bhī hai . ¹⁵1 . parōpkārī arthāt her|har samay bāp samān her|har ātmā K|kē guṇamūrtta kō dēkhtē .

¹²The definition of being one who uplifts others is easy and also very deep: One who uplifts others constantly sees other souls as embodiments of virtues, the same as the Father.

¹⁶2 . parōpkārī kisī key|kī bhī kamzōrī vā avguṇ kō dēkhtē apnī śhubh bhāvnā sē sahyōg key|kī kāmnā sē avguṇ kō dēkhtē us ātmā kō bhī guṇvān banānē key|kī śhakti kā dān dēgē .

¹³When seeing the weaknesses or defects of anyone, one who uplifts others will see that defect with good wishes and feelings of co-operation and will donate power to make that soul virtuous.

¹⁷3 . parōpkārī arthāt sadā bāp samān svayã K|kē khazānō̃ kō sarv ātmāō̃ kē prati dēnē vālē dātā rūp hōṅgē .

¹⁴One who uplifts others means to be one who constantly donates his own treasures to all souls and to be a bestower, the same as the Father.

¹⁸4 . parōpkārī sadā svayã kō khazānō̃ sē sampann bēgampur K|kē bādśhāh anubhav karē̃gē .

¹⁵One who uplifts others will constantly experience the self to be full of all treasures and an emperor of Begumpur (the land that is without sorrow).

¹⁹Bēgampur arthāt jahā̃ kōī gam nahī̃ .

¹⁶Begampur means the place where there is no sorrow.

²⁰Saṅkalp mē̃ bhī gam K|kē saṅskār anubhav na hō̃ .

¹⁷Let there not be any sanskars of sorrow experienced even in your thoughts.

²¹5 . parōpkārī arthāt sadaiv viśhēṣh rūp sē apnī mansā arthāt saṅkalp śhakti dvārā , vāṇī key|kī śhakti dvārā , apnē saṅg K|kē raṅg K|kē dvārā , sambandh K|kē snēh dvārā , khuśhī K|kē akhuṭ khazānē dvārā akhaṇḍ dān kartā rahēgā .

¹⁸Those who uplift others means to be those who constantly continue to donate especially through their minds, that is, with the power of thought, with the power of words, with the colour of their company, with the love of their relationship and with the infinite treasure of happiness.

²²Kōī bhī ātmā samparka mē̃ āvē tō khuśhī K|kē khazānē sē sampann hōkē jāē .

¹⁹Any soul who comes into connection with them should go back having become filled with the treasure of happiness.

²³Aisē akhaṇḍ dānī hōṅgē .

²⁰They will be such constant donors.

²⁴Viśhēṣh samay vā samparka vālē arthāt kōī-kōī ātmāō̃ kē prati dānī nahī̃ lēkin sarv kē prati sadā mahādānī hōṅgē .

²¹They are not those who donate specifically through their time and connection, that is, they will not be donors for only certain souls but will be constantly great donors for all.

²⁵Parōpkārī svayã mālāmāl hōnē K|kē kāraṇ kisī bhī ātmā sē kuchh lēkar K|kē dēnē K|kē ichchhuk nahī̃ hōṅgē .

²²Because those who uplift others are constantly full, they would not have the desire to give to others only after receiving something from them.

²⁶Saṅkalp mē̃ bhī yah nahī̃ āvēgā ki yah karē tō maĩ karū̃ , yah badalē|badlē tō maĩ badalū̃ , kuchh vah badalē|badlē kuchh maĩ badalū̃ .

²³They would never even have the thought that they will do something when that one does it: “I will change when the other one changes.

²⁷Ēk bāt kā parivartan ātmā kā aur 10 bātō̃ kā parivartan mērā hōgā , aisī-aisī bhāvnā rakhnē vālē kō parōpkārī nahī̃ kahē̃gē .

²⁴That one should change a little and then I will change a little. ²⁵That soul should transform himself in one thing and I will then transform myself in ten things”.

²⁸Mahādānī bannē kē bajāē saudā karnē vālē saudāgar ban jātē haĩ . ²⁹‘ ‘ itnā dē tō maĩ itnā dū̃gā , kyā sadā maĩ hī jhuktā rahū̃gā , maĩ hī dētā rahū̃gā , kab tak kahā̃ tak karū̃gā .

²⁶Those who have such feelings cannot be those who uplift others. ²⁷Instead of being great donors, they become businessmen who constantly make deals. “When that one gives this much, I will give this much.” “Am I the one who constantly has to bow down? ²⁸Do I constantly have to give?

³⁰’ ’ yah saṅkalp dēnē vālē K|kē nahī̃ hō saktē .

²⁹For how long and till when will I have to continue to do this”?

³¹Jab anya ātmā kisī bhī kamzōrī K|kē vaśh hai , parvaśh hai , saṅskār K|kē vaśh hai , svabhāv K|kē vaśh hai , prakr̥iti K|kē sādhanō̃ K|kē vaśh hai - tō aisī parvaśh ātmā arthāt us samay key|kī bhikhārī ātmā , bhikhārī arthāt śhaktihīn , śhaktiyō̃ K|kē khazānē sē khālī hai .

³⁰These cannot be the thoughts of those who give. ³¹When many other souls are influenced by their weaknesses and are under some external control, influenced by their sanskars and nature or by the facilities of matter, then at that time, souls who are influenced in this way, that is, souls who are at that time beggar souls - “beggar means those who are powerless” – they are empty of any treasure of powers.

³²Mahādānī bhikhārī sē ēk nayā paisā lēnē key|kī ichchhā nahī̃ rakh saktē . ³³Yah badalē|badlē vā yah karē vā yah kuchh sahyōg dē , kadam āgē baṛhāvē , aisē saṅkalp vā aisē sahyōg key|kī bhāvnā parvaśh , śhaktihīn , bhikhārī ātmā sē kyā rakh saktē  !

³²6. A great donor cannot have any desire to receive even one new paisa from a beggar. “If this one changes, if this one does this, if this one gives co-operation or takes a step forward”. ³³How can one have such thoughts or expect co-operation from such souls who are influenced, powerless and beggar souls?

³⁴Kuchh lēkar K|kē kuchh dēnā uskō parōpkārī nahī̃ kahā jātā . ³⁵7 . parōpkārī arthāt bhikhārī kō mālāmāl banānē vālē - apkārī kē ūpar upkār karnē vālē . ³⁶Gālī dēnē vālē kō galē lagānē vālē , apnē parōpkārī key|kī śhubh bhāvnā sē , snēh sē , śhakti sē , mīṭhē bōl sē , utsāh umaṅg K|kē sahyōg sē dilśhikasta kō śhaktivān banā dē arthāt bhikhārī kō bādśhāh banā dē .

³⁴First to take something and then to give: that is not being one who uplifts others.One who uplifts others means to be one who makes beggar souls prosperous; one who has mercy on those who defames others; one who embraces even those who insult him. ³⁵Those who, with their pure feelings for uplifting others, with their love, power, sweet words and co-operation of zeal and enthusiasm make disheartened souls powerful, that is, they make beggar souls into emperors.

³⁷8 . parōpkārī trikāldarśhī hōnē K|kē kāraṇ her|har ātmā K|kē sampūrṇ sahyōg kō sāmnē rakhtē huē , her|har ātmā key|kī kamzōrī kō parakhtē huē usī kamzōrī kō svayã mē̃ dhāraṇ nahī̃ karē̃gē , varṇan nahī̃ karē̃gē lēkin anya ātmāō̃ key|kī kamzōrī kā kāṇṭā kalyāṇkārī svarūp sē samāpt kar dēgē .

³⁶Because those who uplift others are trikaldarshi, they keep the perfect co-operation of souls in front of them. ³⁷While discerning the weaknesses of all souls, they do not imbibe those weaknesses in themselves; they do not speak about them, but with their benevolent forms, they finish any thorn of weakness in those souls.

³⁸Kāṇṭē kē bajāē - kāṇṭē kō bhī fool|phūl banā dēgē .

³⁸They replace thorns by making thorns into flowers.

³⁹Aisē parōpkārī sadā santuṣhṭamaṇi K|kē samān svayã bhī santuṣhṭ hōṅgē aur sarv kō bhī santuṣhṭ karnē vālē hōṅgē .

³⁹Those who uplift others in this way would be constantly content, like jewels of contentment and would also make everyone else content.

⁴⁰Kamāl yah hai jō hopeless mē̃ hope paidā karē̃ .

⁴⁰The wonder is that they would createhopein those who have becomehopeless.

⁴¹9 . jiskē prati sab nirāśhā dikhāyē̃ aisē vyakti vā aisī sthiti mē̃ sadā kē liē unkī āśhā K|kē dīpak jagā dē̃ .

⁴¹For those with whom everyone else is disheartened, they would ignite lamps of hope for those people who are in such a state.

⁴²Jab āpkē jaṛ chitra abhī tak anēk ātmāō̃ key|kī alpkāl key|kī manōkāmanā yē̃ pūrṇ kar rahē haĩ - tō chaitanya rūp mē̃ agar kōī āpkē sahyōgī bhāī vā bahan parivār key|kī ātmāyē̃ , bēsamajhī vā bālahaṭh sē alpkāl key|kī vastu kō sadākāl key|kī prāpti samajh , alpkāl kā mān-śān-nām vā alpkāl key|kī prāpti key|kī ichchhā rakhtī haĩ tō dūsrē kō mān dēkar K|kē svayã nirmāṇ bannā yahī parōpkār hai .

⁴²Since your non-living images are even now still fulfilling the temporary desires of many souls, then, in the living form, if any co-operative brother or sister from the family, through their misunderstanding or childish stubbornness, considers something temporary to be a permanent attainment or has a desire for temporary name, respect and honour or some temporary attainment, then to give respect to others and for the self to become humble is to uplift others.

⁴³Yah dēnā hī sadā kē liē lēnā hai .

⁴³To give in this way is to receive for all time.

⁴⁴Jaisē anjān bachchā nuksān vālī chīz kō bhī khilaunā samajhtā hai tō unkō kuchh dēkar chhuṛānā hōtā hai - haṭh sē sadākāl kā nuksān hō jātā hai - aisē bēsamajh ātmāyē̃ bhī usī samay alpkāl key|kī prāpti kō arthāt sadā K|kē nukasānakārī bātō̃ kō apnē kalyāṇ kā sādhan samajhtī haĩ .

⁴⁴For example, an ignorant child will consider something that may cause harm to be a toy and so you have to give him something else in order for him to let go of that. ⁴⁵Through stubbornness, there would be harm for all time. ⁴⁶At that time, souls who do not understand would consider some temporary attainment, that is, something that causes harm all the time to be something that would benefit them.

⁴⁵Aisī ātmāō̃ kō zabaradastī in bātō̃ sē haṭānē sē kaśamakaś mē̃ ākar unkē purūṣhārth key|kī zindagī khatm hō jātī hai .

⁴⁷By your forcing such souls to move away from such things or by your pulling them away from those things, their effort-making life would finish.

⁴⁶Isliyē kuchh dēkar K|kē sadā K|kē liyē chhuṛānā aisē yukti-yukt chalan sē svataḥhī alpkāl key|kī bhikhārī ātmā bēsamajh sē samajhdār ban jāvēgī .

⁴⁸Therefore, give them something first and then free them for all times by your being tactful in this way, a beggar soul who wants temporary attainment and has no understanding will automatically be able to understand and become sensible.

⁴⁷Svayã mahsūs karē̃gē ki yah alpkāl K|kē sādhan haĩ .

⁴⁹That soul will understand by himself that that is a temporary facility.

⁴⁸Aisī bēsamajh ātmāō̃ kē ūpar bhī parōpkārī .

⁵⁰Become those who uplift even such souls who have no understanding.

⁴⁹Aisē parōpkārī svataḥ hī svayã upkārī hō jātē haĩ - dēnā hī svayã prati milnā hō jātā .

⁵¹Those who uplift others in this way automatically become those who uplift themselves. ⁵²To give to others means you automatically receive something yourself.

⁵⁰Mahādānī hī sarv adhikārī svataḥ hō jātē .

⁵³A great donor automatically receives all rights.

⁵¹Samjhā – parōpkārī key|kī paribhāṣhā kyā hai .

⁵⁴Do you understand the definition of being one who uplifts others?

⁵²Aisē parōpkārī hī sarv ātmāō̃ dvārā dil key|kī āśhīrvād K|kē adhikārī bantē haĩ .

⁵⁵Only those who uplift others in this way claim a right to receive blessings from the hearts of all souls.

⁵³Ais parōpkārī ātmāō̃ kē ūpar sadā sarv ātmāō̃ dvārā praśhansā K|kē puṣhpō̃ key|kī varṣhā hōtī hai .

⁵⁶Souls who uplift others in this way are constantly showered with flowers of praise by all souls. ⁵⁷Do you understand?

⁵⁴Samjhā .

⁵⁸Achcha.

⁵⁵Achchhā – ⁵⁶Aisē bāp samān sadā upkārī , svayã aur sarv prati śhubh bhāvnā , śhrēṣhṭh kāmnā rakhnē vālē , akhuṭ khazānō̃ K|kē mālik akhaṇḍ dānī , dilśhikasta kō śhaktiśhālī banānē vālē , bhikhārī kō sadākāl kā bādśhāh banānē vālē , aisē śhrēṣhṭh ātmāō̃ kō bāpdādā kā yād pyār aur namastē .

⁵⁹To those who constantly uplift others, the same as the Father, to those who constantly have good wishes and elevated feelings for the self and others, to those who are masters of infinite treasures, to the constant donors, to those who make disheartened ones powerful, to those who make beggars into emperors for all time, to such elevated souls, BapDada’s love, remembrance and namaste.

⁵⁷Dīdī jī sē bātchīt

⁶⁰BapDada meeting Dadis:

⁵⁸Bāp-dādā kō , ant sō ādi karnē vālē aisē all-round pārṭdhārī , parōpkārī group chāhiē . ⁵⁹Jaisē her|har viśhēṣh kārya K|kē arth|earth group banātē haĩ nā .

⁶¹BapDada wants agroupof those who enable the end, to be the same as the beginning; He wants a group of suchall-roundactors and those who uplift others. ⁶²You makegroupsfor every special task.

⁶⁰Tō is samay aisā parōpkārī group chāhiē jō dēnē vālē dātā hō .

⁶³So, at this time, agroupof such souls who uplift others is needed, who are bestowers who bestow.

⁶¹Jaisē rājā dātā hōtā hai , ājkal K|kē rājē lōg nahī̃ .

⁶⁴A king is a bestower; kings nowadays are not that.

⁶²Sampann rājāyē̃ sadā prajā kō dēnē vālē hōtē haĩ - agar prajā sē lēnē vālē huē tō prajā hī rājā hō gaī .

⁶⁵Kings who are full and perfect are those who constantly give to their people. ⁶⁶If the king takes from his people, then the people are the kings.

⁶³Isliyē sampann rājāyē̃ kab lētē nahī̃ - dēnē vālē hōtē haĩ .

⁶⁷This is why kings who are full and perfect never take anything; they are those who give.

⁶⁴Sampann rājāō̃ kā hāth kabhī bhī lēnē vālā hāth nahī̃ hōgā , dēnē vālā hōgā .

⁶⁸The hand of a perfect king would never be of one who takes, but of one who is gives.

⁶⁵Svarg K|kē viśhva mahārājā , prajā sē lē̃gē kyā  ?

⁶⁹Would the world emperor of heaven take anything from his subjects?

⁶⁶Prajā bhī sampann tō viśhva mahārājā kyā hōgā  !

⁷⁰If the subjects, themselves, are full, what would the world emperors be like?

⁶⁷Tō jaisē bhaviṣhya dātā bannē kā part bajānā hai , abhī sē hī vahī dātāpan K|kē saṅskār bharnē haĩ .

⁷¹Just as you have to play thepartsof bestowers in the future, so, you now have to fill yourselves with the sanskars of a bestower.

⁶⁸Kisī sē kōī salvation lēkar K|kē phir salvation dēvē̃ aisā saṅkalp mē̃ bhī na hō .

⁷²Never ever even have the thought of givingsalvationto others only after receiving somesalvationyourself.

⁶⁹Iskō kahā jātā hai beggar to prince .

⁷³This is known as abeggar to a prince.

⁷⁰Svayã lēnē key|kī ichchhā vālē nahī̃ .

⁷⁴Do not be one who has any desire to take.

⁷¹Is alpkāl key|kī ichchhā vālē sē beggar .

⁷⁵Be abeggarfor this temporary desire.

⁷²Alpkāl K|kē sādhanō̃ kō svīkār karnē mē̃ beggar - aisā beggar hī sampannamūrtta hōṅgē .

⁷⁶Be abeggarin accepting temporary facilities. ⁷⁷Only suchbeggarsare images of perfection: on the one hand abeggarand yet, on the other hand, full.

⁷³Ēk taraph beggar dūsrē taraph sampann . ⁷⁴Abhī abhī beggar to prince kā part practical mē̃ bajānē vālī ātmāō̃ kō kahā jātā hai sadā tyāgī aur sadā śhrēṣhṭh bhāgyaśhālī . ⁷⁵Tyāg sē sadākāl kā bhāgya svataḥ hī ban jātā hai .

⁷⁸Souls who are playingparts practicallyof “beggar toprince”now are said to be constant renunciates and constantly those with elevated fortune. ⁷⁹Through renunciation, fortune for all time is automatically created: as soon as you renounce something, the line of your fortune is drawn.

⁷⁶Tyāg kiyā aur takdīr key|kī lakīr huī . ⁷⁷Tō aisā parōpkārī group jō svayã kē prati ichchhā mātram avidyā hō - akhaṇḍ dānī hō .

⁸⁰So, now, such agroupof those who uplift others is needed; those who are ignorant of the knowledge of desire for the self and who are constant donors.

⁷⁸Jaisē bāp kō dēkhā tō svayã kā samay bhī sēvā mē̃ diyā . ⁷⁹Svayã nirmāṇ aur bachchō̃ kō mān diyā .

⁸¹You saw the father: he even gave his own time for service. ⁸²He himself became humble and gave respect to the children. “First, the children”.

⁸⁰Pahlē bachchē - nām bachchē kā kām apnā - kām K|kē nām key|kī prāpti kā tyāg .

⁸³It was the name of the children and the task was his own. ⁸⁴He even renounced earning a name for what he did.

⁸¹Nām mē̃ bhī parōkārī banē .

⁸⁵He uplifted others even in earning a name.

⁸²Apnā tyāg kar dūsrē kā nām kiyā .

⁸⁶He renounced his own name and glorified the names of others.

⁸³Svayã kō sadā sēvādhārī rakhā yah hai parōpkārī - bachchō̃ kō mālik rakhā aur svayã kō sēvādhārī rakhā .

⁸⁷He constantly kept himself as a server. ⁸⁸This is uplifting others. ⁸⁹He kept the children as the masters and kept himself as a servant.

⁸⁴Tō mālik-pan kā mān bhī dē diyā , śhān bhī dē diyā , nām bhī dē diyā .

⁹⁰He also gave the respect of a master; he gave that honour and also gave away the name.

⁸⁵Kabhī apnā nām nahī̃ kiyā - mērē bachchē .

⁹¹He never glorified his own name –“my children”.

⁸⁶Tō jaisē bāp nē nām , mān , śhān sabkā tyāg kiyā , parōpkār kiyā , svayã kā sukh bachchō̃ K|kē sukh mē̃ samjhā - bachchō̃ key|kī vismr̥iti kāraṇ duḥkh kā anubhav sō apnā - duḥkh samjhā .

⁹²The father renounced his name, respect and honour; he uplifted others, he considered his own happiness to be in the happiness of the children and he considered the sorrow that the children experienced on forgetting the Father to be his own sorrow.

⁸⁷Bachchō̃ key|kī galatī|galtī bhī apnī galatī|galtī samajh bachchō̃ kō sadā righteous banāyā . ⁸⁸Iskō kahā jātā hai parōpkārī .

⁹³He considered the mistakes of the children to be his own mistakes and constantly made the childrenrighteous.This is known as uplifting others.

⁸⁹Ājkal aisē group key|kī āvaśhyaktā hai . ⁹⁰Jō dūsrē key|kī kamzōrī samāpt kar śhakti dētē jāē̃ .

⁹⁴Nowadays, there is a need for such agroupto finish the weaknesses of others and to continue to give power.

⁹¹Aisē sab ban jāyē̃ tō kyā hō jāvēgā  ?

⁹⁵What would happen if everyone were to become like this?

⁹²Āp lōgō̃ kā samay bach jāvēgā phir case aur kissē khatm hō jāyēṅgē aur sadaiv rūhānī snēh milan hōgā .

⁹⁶The time of all of you would be saved and thecasesand situations would finish and there would constantly then be spiritual loving gatherings.

⁹³Viśhva kalyāṇ K|kē kārya mē̃ tīvragati ā jāvēgī .

⁹⁷There would then be a fast speed in the task of world benefit.

⁹⁴Abhī tō kitnē plans banānē paṛtē haĩ , kaī plans arthāt bārūd binā kārya kiyē bhī khatm hō jātē haĩ . ⁹⁵Jaisē bārūd kab-kab jaltā hī nahī̃ hai vahā̃ hī khatm hō jātā hai .

⁹⁸Now, you have to make so manyplans. ⁹⁹Someplansare destroyed even before the task is carried out; just like sometimes, some fireworks do not burn and they fizzle out just like that.

⁹⁶Lēkin viśhva kalyāṇ kā tīvragati mē̃ saṅkalp kiyā ki is samay yah bāt hōnī chāhiē aur chārō̃ taraph nimitt mātra kiyā aur āvāz buland huā .

¹⁰⁰However, when the thought for world benefit was taken with that intensity, that at this time, this should happen, then that was done everywhere for the sake of it, and the noise was heard loudly everywhere.

⁹⁷Jaisē sākār bāp kō dēkhā , knowledge key|kī authority K|kē sāth-sāth knowledge dvārā anubhūti mūrtta key|kī bhī authority thē .

¹⁰¹You saw sakar Father: together with being anauthorityofknowledge, he also had theauthorityof an image of experience.

⁹⁸Jis authority K|kē kāraṇ her|har bōl mē̃ knowledge K|kē sāthasāth anubhav bhī thā - tō double authority thī - aisē hī her|har bachchā double authority sē bōl bōlē tō anubhav kā tīr , knowledge key|kī authority kā tīr second mē̃ prabhāv ḍālē .

¹⁰²Due to thisauthority, in his every word, there was the experience as well asknowledge. ¹⁰³So, he haddouble authority. ¹⁰⁴Similarly, every child should speak words withdoubleauthorityand the arrows of experience and the arrows of theauthority of knowledgewould influence them in asecond.

⁹⁹Svarūp aur bōl dōnō̃ authority K|kē hō̃ tab saphaltā sahaj hō jāvēgī - nahī̃ tō yahī kahtē knowledge tō baṛī achchhī hai , ūñchī haĩ - lēkin dhārṇā hōnā muśhkil hai , tō dhārṇā mūrtta , dhārṇā svarūp practical mē̃ dikhāī dē .

¹⁰⁵Both your words and your forms should have thatauthorityand there will then be easy success. ¹⁰⁶Otherwise, they would say: Theknowledgeis very good, it is very elevated, but it is difficult to imbibe it.So, the embodiment of dharna, the form of dharna should be visible in apracticalway.

¹⁰⁰Pratyakṣha pramāṇ kō grahaṇ karnā sahaj hō jātā hai tō aisā group chāhiyē jō double authority hō - jiskō kahtē mast phakīr .

¹⁰⁷It becomes easy to adopt a practical example. ¹⁰⁸So, agroupthat hasdouble authorityis needed, such ones who are known as intoxicated beggars.

¹⁰¹Kōī bhī ichchhā na hō .

¹⁰⁹Let there be no desires. ¹¹⁰Achcha.

¹⁰²Achchhā .

¹¹¹Om shanti.

¹⁰³Ōmśhānti .

¹¹²Meeting groups:

¹⁰⁴Party kē sāth mulākāt –

¹¹³The easy way to become worthy of the Father’s love is to be detached.

¹⁰⁵1 . bāp K|kē pyār kā pātr bannē kā sahaj sādhan - nyārā banō -

¹¹⁴Just as a lotus is constantly detached and loved by everyone, similarly, do you remain constantly detached like a lotus?

¹⁰⁶Jaisē kamal kā puṣhp sadā nyārā aur sabkā pyārā hai vaisē sadā kamal samān nyārē rahtē hō  ?

¹¹⁵While living with your family, while living in the atmosphere of the world, be detached from it. ¹¹⁶Those who are detached become worthy of the Father’s love; be detached to the extent that you are loving.

¹⁰⁷Pravr̥itti mē̃ rahtē , duniyā K|kē vātāvaraṇ mē̃ rahtē vātāvaraṇ sē nyārē .

¹¹⁷Anumberis created on the basis of being detached; extremely detached and so extremely loving. ¹¹⁸Automaticallyserve through the awareness of your worthy of worship form.

¹⁰⁸Bāp K|kē pyār kā pātr vahī bantē haĩ jō nyārē hōtē haĩ jitnā nyārē utnā pyārē .

¹¹⁹While seeing and hearing about your memorial of the previous cycle, do you constantly have the intoxication that it is your praise that is being sung?

¹⁰⁹Number bantē haĩ nyārē pan K|kē ādhār sē .

¹²⁰When you go to any place that is a memorial, do you have the intoxication that that is your memorial?

¹¹⁰Ati nyārē tō ati pyārē .

¹²¹It is awonderfulthing that you see your non-living memorials in the living form.

¹¹¹2 . apnē pūjyanīy svarūp key|kī smr̥iti sē automatically sēvā –

¹²²On one side are the non-living images and, on the other side, you are in the living forms in an incognito way.

¹¹²Sadā apnē kalp pahlē K|kē yādgār kō dēkhtē huē , suntē huē naśhā rahtā hai ki yah hamārā hī gāyan hō rahā hai , kisī bhī yādgār sthān par jātē yah naśhā rahtā hai ki yah hamārā yādgār hai .

¹²³The devotees are calling out so much; so, by considering yourselves to be worthy of worship, you will have mercy for the devotees. ¹²⁴The devotees are beggars whereas you are full. ¹²⁵So, do you feel mercy on seeing the devotees? ¹²⁶Do you have the desire to be the instruments to give the devotees the fruit of their devotion?

¹¹³Yahī wonderful bāt hai jō chaitanya mē̃ apnē jaṛ yādgār dēkh rahē haĩ .

¹²⁷Do you constantly have zeal and enthusiasm for service? ¹²⁸Many are benefited through service and it is also accumulated for your future.

¹¹⁴Ēk taraph jaṛ chitra haĩ dūsrē taraph ham gupta chaitanya mē̃ haĩ .

¹²⁹You definitely have to give a drop to every soul. ¹³⁰Do not send anyone away empty handed.

¹¹⁵Kitnē bhakta hamē̃ pukār rahē haĩ , pūjya samajhnē sē bhaktō̃ par rahm āyēgā .

¹³¹Keep your worthy of worship form in your awareness and you will remain constantly engaged in service even against your conscious wish.

¹¹⁶Bhakta haĩ bhikhārī aur āp hō sampann . ¹¹⁷Tō bhaktō̃ kō dēkh taras ātā hai  ?

¹³²The sign of beingroyal, that is, of being beloved children is to be distant from the mud of body consciousness.

¹¹⁸Ichchhā utpanna hōtī hai ki bhaktō̃ kō bhakti kā phal dilānē kē nimitt banē̃  ?

¹³³Souls who are multimillion times fortunate constantly swing in the swing of happiness. ¹³⁴The feet of their intellects never come down.

¹¹⁹Sēvā kā sadā umaṅg utsāh rahtā hai  ? ¹²⁰Sēvā sē anēkō̃ kā kalyāṇ bhī hōtā aur bhaviṣhya kē liē bhī jamā hōtā .

¹³⁵The children who are specially beloved, who are long-lost and now-found, always remain in the lap, they do not place their feet on the ground; they keep them on the carpet.

¹²¹Her|har ātmā kō añchalī zarūr dēnī hai , khālī hāth nahī̃ bhējnā hai . ¹²²Apnā pūjya svarūp smr̥iti mē̃ rakhō tō na chāhtē bhī sadā sēvā mē̃ tatpar rahē̃gē . ¹²³3 . royal bachchē arthāt lāḍlē bachchē key|kī niśhānī –

¹³⁶The feet of the intellects of you multimillion times fortunate, long-lost and now-found children, should also always be beyond body consciousness and any awareness of the physical world. ¹³⁷Since BapDada has raised you above the mud and seated you on the throne, why do you leave the throne and go into the mud?

¹²⁴Dēhbhān rūpī miṭṭī sē dūr - jō padmāpadma bhāgyaśhālī ātmāyē̃ haĩ vah sadā khuśhī K|kē jhūlē mē̃ jhūltī haĩ , unkē buddhi rūpī pāṅw nīchē nahī̃ ātē .

¹³⁸To come into body consciousness means to play with mud. ¹³⁹The confluence age is the age for ascending; the time to descend is now over. ¹⁴⁰Now, there is little time to go up, therefore, why do you come down? ¹⁴¹Remain constantly up above.

¹²⁵Jō lāḍlē sikīladhē bachchē hōtē haĩ vah sadā gōdī mē̃ rahtē haĩ , nīchē pāṅw nahī̃ rakhtē - galīcē par rakhtē haĩ .

¹⁴²Achcha. ¹⁴³Om shanti. ¹⁴⁴Blessing: May you be amasteralmighty authority who easily observes purity, the religion of the self, by constantly keeping the Father with you.

¹²⁶Āp padmāpadma bhāgyaśhālī sikīladhē bachchō̃ kā bhī buddhi rūpī pāṅw sadā dēhbhān yā dēh key|kī duniyā key|kī smr̥iti sē ūpar rahnā chāhiē .

¹⁴⁵Purity is the religion of the self, the soul, whereas impurity is an external religion. ¹⁴⁶Since you have faith in your original religion, then the external religion cannot shake you.

¹²⁷Jab bāp-dādā nē miṭṭī sē ūpar kar takhtnaśhīn banā diyā tō takht chhōṛkar miṭī mē̃ kyō̃ jātē .

¹⁴⁷Whatever the Father is, however He is, if you recognize Him accurately and keep Him with you, then it is very easy to adopt purity, the original religion of the self, because your Companion is the Almighty Authority.

¹²⁸Dēhbhān mē̃ ānā mānā miṭṭī mē̃ khēlnā .

¹⁴⁸Impurity cannot come in front ofmasteralmighty authorities, children of the Almighty Authority.

¹²⁹Saṅgamyug chaṛhtī kalā kā yug hai , ab girnē kā samay pūrā huā , ab thōṛā sā samay ūpar chaṛhnē kā hai isliē nīchē kyō̃ ātē , sadā ūpar rahō .

¹⁴⁹If Maya still enters your thoughts, there is definitely somegateopen, that is, something is lacking in your faith. ¹⁵⁰Slogan:One who is trikaldarshi does not look at anything with the vision of one aspect of time, but considers there to be benefit in everything.

¹³⁰Achchhā - ōmśhānti .

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