बुधवार 28 नवंबर 1979 की अव्यक्त मुरली

⁰> ¹28-11-79 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 18/10/98 Om Shanti Avyakt BapDada Madhuban 28/11/79

²Pravr̥itti mē̃ rahtē bhī nivr̥itti mē̃ kaisē rahē̃  ?

¹How to remain free whilst living at home with your family.

³Āj bāp-dādā apnē kalp pahlē vālē sikīladhē kōṭō̃ mē̃ sē kōī , bāp kō jānnē aur varsā pānē vālē kisī viśhēṣh group kō dēkh rahē thē .

²Today, BapDada was seeing a particularly special group of His long­lost and now­found children of the previous kalpa. ³Out of multimillions, they are the few from the handful who know the Father and claim their inheritance from Him.

⁴Kaunn-sā group hōgā  ?

⁴Which group would that be?

⁵Āj viśhēṣh pravr̥itti mē̃ rahnē vālē bachchō̃ kō dēkh rahē thē .

⁵Today, Baba was specially observing the children who live at home with their family.

⁶Chārō̃ ōr bachchō̃ key|kī pravr̥itti K|kē sthān bhī dēkhē . ⁷Vyavahār K|kē sthān bhī dēkhē .

⁶He also observed the homes of all the families. ⁷He looked at the places where they interact with one another.

⁸Parivār bhī dēkhē aur āj key|kī tamōguṇī prakr̥iti aur paristhitiyō̃ kā prabhāv kyā-kyā paṛtā hai , rājya kā prabhāv kyā-kyā paṛtā hai yah hāl-chāl dēkh rahē thē .

⁸Whilst observing the families, Baba also saw what influences there are of the impure elements and the adverse situations, and what influences there are of the kingdom.

⁹Dēkhtē-dēkhtē kaī bachchō̃ key|kī kamāl bhī dēkhī ki kaisē pravr̥itti mē̃ rahtē huē bhī nivr̥itt rahtē haĩ .

⁹Whilst observing this, Baba also saw the wonders of some children, of how they remained unattached whilst living at home with their families.

¹⁰Pravr̥itti aur nivr̥itti dōnō̃ kā balance rakhnē vālē bahut achchhā śhrēṣhṭh part bajā rahē haĩ .

¹⁰Those who can balance their freedom with their family life are playing a very good and elevated part.

¹¹Sadā bāp K|kē sāthī aur sākṣhī hō bahut achchhā part bajātē , viśhva kē āgē pratyakṣha pramāṇ banē huē haĩ .

¹¹They play their part very well with Baba as their constant Companion and by remaining detached observers, they have become examples in front of the world.

¹²Sadā bāp kī yād key|kī chhatrachhāyā K|kē andar kisī bhī prakār key|kī māyā K|kē war|vār sē va māyā K|kē anēk ākarṣhaṇ sē sadā safe rahnē vālē haĩ .

¹²Because they constantly stay under the canopy of protection of Baba’s remembrance, they remain constantly protected from any type of war that Maya can wage and any type of Maya’s attractions.

¹³Aisē viśhva sē nyārē aur nirālē bachchō̃ kō dēkh kar bāp bhī bachchō̃ K|kē guṇ gātē haĩ .

¹³When Baba sees such spiritual and special children, He constantly sings songs of their praise.

¹⁴Kaī aisē bachchē dēkhē jō rahtē pravr̥itti K|kē sthān par haĩ .

¹⁴Baba also saw some other children who live at home with their family.

¹⁵Lēkin sachchē bachchē hōnē K|kē kāraṇ sāhēb un par sadā rāzī rahtē haĩ .

¹⁵Because the children have an honest heart, the Lord is always pleased with them.

¹⁶Nyārē aur pyārē K|kē rāz kō jānnē K|kē kāraṇ sadā svayã bhī svayã sē rāzī rahtē haĩ .

¹⁶Because they know the secret of remaining loving and detached, they are always happy with themselves and also keep their families happy.

¹⁷Pravr̥itti kō bhī rāzī rakhtē haĩ .

¹⁷BapDada too is always happy with them.

¹⁸Sāth-sāth bāp-dādā bhī sadaiv un par rāzī rahtē haĩ . ¹⁹Aisē svayã kō aur sarv kō rāzī rakhnē vālē rāz yukta bachchō̃ kō kabhī bhī apnē prati va anya kisī kē prati kisī kō kāzī banānē key|kī zarūrat nahī̃ rahtī .

¹⁸Children who are raazyukt (one who understands all secrets) and who constantly keep themselves and everyone else happy don’t need to hire a counsellor (kaazi) either for themselves or for others. ¹⁹They have nocase in which they would need to have a counsellor.

²⁰Kyōṅki case hī nahī̃ jō kāzī banānā paṛē . ²¹Kaī bār sunā hai nā ‘ ‘ miyā bībī rāzī tō kyā karēgā kāzī . ²²Apnē hī saṅskārō̃ K|kē case apnē pās|pass bahut hōtē haĩ , jis par apnē andar hī bahas chaltī rahtī hai .

²⁰Many times, you would have heard the saying: “When the husband and wife are happy together, what can a third person do?” You must have experienced many cases where your own sanskars argue with yourself; where they keep a debate going on within yourself. “Is this right or wrong? ²¹Should this happen or not?

²³Right hai yā wrong hai , hōnā chāhiē yā nahī̃ hōnā chāhiē , kahā̃ tak hōnā chāhiē , yah bahas chaltī rahtī hai .

²²How far should this happen?” This debate would constantly go on inside you. ²³When you are not able to decide for yourself, you have to make someone else your officer.

²⁴Aur jab apnē āp phaislā nahī̃ kar pātē tō dūsrō̃ kō kāzī banānā paṛtā hai .

²⁴For some, it would be for a small matter and for others, it would be for a big matter.

²⁵Phir kisī key|kī chhōṭī bāt hōtī hai , kisī key|kī lambī hōtī hai . ²⁶Agar bāp aur āp dōnō̃ milkar phaislā kar dō tō second mē̃ samāpt hō jāē .

²⁵However, if you and the Father were to make the decision together, everything would be finished within a second, and there would then be no need to have a counsellor, a judge or a lawyer.

²⁷Aur kisī kō kāzī yā vakīl yā judge banānē key|kī zarūrat hī nahī̃ . ²⁸Āg phailāyī nahī̃ jātī bujhāī jātī hai .

²⁶One of the laws of a family is that when something happens in a family, the parents would not allow the news of it to reach their children.

²⁹Pravr̥itti kā kāydā hōtā hai ki agar kōī bhī bāt pravr̥itti mē̃ hōtī hai tō mā̃-bāp bachchō̃ tak bhī pahuñchnē nahī̃ dētē haĩ  ! ³⁰Vahā̃ hī spaṣhṭ kar samā dētē haĩ arthāt samāpt kar dētē haĩ .

²⁷They would discuss it amongst themselves, and they bury it or accommodate it within themselves. ²⁸If the news of the situation reached a third person, it would definitely spread, and the more something spreads, the more damage it causes.

³¹Agar tīsrē tak bāt gaī tō phailēgī zarūr .

²⁹The more a physical fire spreads, the more damage it would cause.

³²Aur jitnā kōī bāt phailtī hai utnā baṛhtī hai .

³⁰All these small matters are like fires of the different vices.

³³Jaisē sthūl āg jitnī phailēgī utnā nuksān karēgī .

³¹A fire would be extinguished there and then, and not allowed to spread.

³⁴Yah bhī chōṭīmōṭī bātē̃ bhinn-bhinn prakār K|kē vikārō̃ key|kī āg hai . ³⁵Āg kō vahā̃ hī bujhāyā jātā phailāyā nahī̃ jātā .

³²In your family, only you and the Father should know about anything that happens; it should not reach a third person even though that one may be close, and even within the family.

³⁶Pravr̥itti mē̃ bāp aur āp K|kē sivāē tīsrī samīp ātmā arthāt parivār key|kī ātmāō̃ mē̃ bhī bāt phailnī nahī̃ chāhiē .

³³Husband and wife should become happy with one another. ³⁴To become upset (naraaz) is the result of not knowing the secret (raaz).

³⁷Miyā̃ bībī rāzī hō jāō . ³⁸Nārāz arthāt rāz kō na jānnē K|kē barābar .

³⁵It is when you haven’t understood the secrets of knowledge that you become upset, either with yourself or with others.

³⁹Kōī-na-kōī gyān kā rāz miss kartē hō tab nārāz hōtē hō .

³⁶When you hire a lawyer, a small matter becomes a big case.

⁴⁰Chāhē svayã sē yā dūsrō̃ sē . ⁴¹Tō vakīl karnē sē vahī chhōṭī bāt baṛā case ban jātī hai .

³⁷Therefore, to relate anything to a third person means to spread the things of your own household outside.

⁴²Isliē tīsrē kō sunānā arthāt ghar key|kī bāt kō bāhar nikālnā .

³⁸In the world nowadays, all the big legal cases are printed in the newspapers.

⁴³Jaisē āj kal key|kī duniyā mē̃ jō baṛē case hōtē haĩ vah akhbār tak phail jātē haĩ tō yahā̃ bhī brāhmaṇ parivār K|kē akhbār mē̃ paṛ jātē haĩ .

³⁹Here too, they appear in the newspapers of the Brahmin family. ⁴⁰Therefore, why don’t you resolve it between yourselves? ⁴¹Between just you and the Father, no third person should know anything of it.

⁴⁴Tō kyō̃ nahī̃ āpas mē̃ phaislā kar lō .

⁴²Some children have a thought that reaches Baba.

⁴⁵Bāp jānē aur āp jānē̃ tīsrā kōī nahī̃ . ⁴⁶Kōī-kōī bachchō̃ kā saṅkalp pahuñchtā hai ki ‘ ‘ miyā̃ bībī tō ṭhīk lēkin miyā̃ nirākār aur bībī sākār tō male|mail|mēl kam hōtā hai .

⁴³They think that it’s fine for Husband and wife to settle everything, but sometimes, because the Husband is incorporeal and the wife is corporeal, they don’t get on so well, and this is why sometimes there is a meeting and sometimes there isn’t.

⁴⁷Isliē kabhī milan hōtā hai kabhī nahī̃ hōtā hai - kabhī rūh-rūhān pahũchtī hai kabhī nahī̃ pahũchtī arthāt response nahī̃ miltā hai . ⁴⁸Isliē kāzī karnā paṛtā hai .

⁴⁴Sometimes, the heart­to­heart conversation reaches Baba and sometimes it doesn’t, that is, sometimes you don’t receive anyresponse, and this is why you have to have a counsellor.

⁴⁹’ ’ lēkin miyā̃ aisē milā hai jō bahurūpī hai .

⁴⁵However, you have found the Husband who has many forms.

⁵⁰Jō rūp āp chāhō tō ēk second mē̃ jī hazūr kah hāzar hō saktē haĩ lēkin āp bhī bāp samān bahurūpī banō . ⁵¹Jaisā dēśh vaisā bhēṣ

⁴⁶Whatever form you want Him to have, He can present Himself within a second in front of you in that form. ⁴⁷However, you too have to become equal to the Father and adopt many forms.

⁵²Bāp tō ēk second mē̃ āp kō uṛākar vatan mē̃ lē jāvēṅgē , bāp vatan sē ākār mē̃ ātē haĩ , āp sākār sē ākār mē̃ āō . ⁵³Milnē K|kē sthān par tō pahũcō̃ .

⁴⁸Baba can make you fly and take you with Him to the subtle region within a second. ⁴⁹Baba comes from the incorporeal world into the subtle world, and so you too can come from the corporeal to the subtle world.

⁵⁴Sthān bhī tō aisā baṛhiyā chāhiē nā  !

⁵⁰At least reach the venue! ⁵¹The venue also has to be beautiful.

⁵⁵Sūkṣhma vatan ākārī vatan milnē kā sthān hai .

⁵²The subtle region, the angelic region, is the venue.

⁵⁶Samay bhī fix hai , ēpvāiṇṭamēṇṭ bhī hai , sthān bhī fix hai , phir kyō̃ nahī̃ milan hōtā  ?

⁵³The time for you is fixed; you’ve made theappointment; the venue is fixed; so, why does the meeting not take place?

⁵⁷Sirph galatī|galtī kyā kartē hō ki miṭṭī kē sāth vahā̃ ānā chāhtē hō .

⁵⁴The only mistake you make is that you want to take your clay with you.

⁵⁸Yah dēh miṭṭī hai .

⁵⁵Your body is clay.

⁵⁹Jab miṭṭī kā kām karnā hai tab karō .

⁵⁶When you have to work with your clay, then do so!

⁶⁰Lēkin milnē K|kē samay is dēh K|kē bhān kō chhōṛnā paṛē . ⁶¹Jō bāp key|kī dress vah āp key|kī dress hōnī chāhiē .

⁵⁷However, at the time of the meeting, you have to renounce the consciousness of your body, and put on the same dress as the Father wears.

⁶²Samān hōnā chāhiē nā  !

⁵⁸You have to be equal.

⁶³Jaisē bāp nirākār sē ākārī vastra dhāraṇ kartē haĩ . ⁶⁴Ākārī aur nirākārī bāp-dādā ban jātē haĩ - āp bhī ākārī phariśhtā dress pahan kar āō .

⁵⁹Because Baba is incorporeal He adopts an angelic costume, and so the angelic one and the Incorporeal One together become BapDada. ⁶⁰You too have to put on your angelic dress and come here.

⁶⁵Chamkīlī dress pahan kar āō , tab milan hōgā .

⁶¹Only when you wear your shiningdress will the meeting take place.

⁶⁶Dress pahannā nahī̃ ātā hai kyā  ?

⁶²Do you not know how to put on thisdress?

⁶⁷Dress pahanō aur pahũch jāō yah aisī dress hai jō māyā K|kē water yā fire proof hai .

⁶³As soon as you put on this dress, you can reach here. ⁶⁴This dress iswaterproof and fireproof against any form of Maya.

⁶⁸Is purānī duniyā K|kē vr̥itti aur vibration proof hai .

⁶⁵It has also been madeproof against the attitudes and vibrations of this old world.

⁶⁹Itnī baṛhiyā dress āpkō dī hai phir vah ēpvāiṇṭamēṇṭ K|kē time par bhī nahī̃ pahantē .

⁶⁶You have been given such a beautifuldress, and yet you don’t put it on when you have your appointment!Do you love your old dress more?

⁷⁰Purānī dress sē jyādā prīt hai kyā  ?

⁶⁷It looks very nice if both are wearing a shining dress when you are in the region of light.

⁷¹Jab dōnō̃ samān chamkīlī dress vālē hōṅgē aur camakīlē vatan mē̃ hōṅgē tab achchhā lagēgā .

⁶⁸The couple would not seem well matched if one were wearing an old dress and the other one wearing a shining dress.

⁷²Ēk purānī dress vālā aur ēk chamkīlī dress vālā , jōṛī mil nahī̃ saktī , is liē anubhav nahī̃ hōtā .

⁶⁹It is because of this that you experience a meeting. ⁷⁰The oldvibrations interfere and this is why you don’t receive any responseto your heart­to­heart conversation.

⁷³Purānē vibrations interfere kar dētē haĩ . ⁷⁴Isliē āpsī rūh-rūhān kā response nahī̃ miltā hai .

⁷¹It is because you are not able to understand clearly that you take some temporary support of others.

⁷⁵Clear samajh mē̃ nahī̃ ātā . ⁷⁶Isliē aurō̃ kā alpkāl kā sahārā lēnā paṛtā hai . ⁷⁷Kāzī kō chhōṛō aur rāzī hō jāō

⁷²In fact, this relationship of Husband and wife should be so close and loving that you would be able to understand everything just through signals.

⁷⁸Vaisē yah miyā̃ bībī kā nātā itnā snēhī aur samīp kā hai jō iśhārē sē bhī samajh lē̃ .

⁷³Even more subtle than signals, you should be able to understand one another through your thoughts. ⁷⁴Such should be your relationship of love!

⁷⁹Iśhārē sē bhī sūkṣhma saṅkalp mē̃ hī samajh lē̃ .

⁷⁵Then, why do you allow a third person to come between you?

⁸⁰Yah aisā prīt kā nātā hai . ⁸¹Phir bīch mē̃ tīsrē kō kyō̃ ḍāltē hō  ?

⁷⁶To allow a third person to interfere means towaste your time and energy.

⁸²Tīsrē kō ḍālnā arthāt apnī inarjā aur time kō west|waste karnā .

⁷⁷Yes, you can tell another person what your heart­ to­heart conversation was like.

⁸³Hā̃ , yah rūh-rūhān karō ki mērā milan kaisē huā , mērī rūh-rūhān kyā huī , ham-śarīk sahyōgī ban āpas mē rūh-rūhān karō .

⁷⁸You can co­operate with one another on this level and share yor experiences with one another, but you mustn’t have a heart­to­heart conversation with a third person you have made your counsellor.

⁸⁴Kāzī banā K|kē rūh-rūhān nahī̃ karō .

⁷⁹Don’t talk to one another as though you have acase.

⁸⁵Case lēkar rūh-rūhān nahī̃ karō - tō kāzī kō chhōṛ dō aur rāzī hō jāō .

⁸⁰So, let go of the counsellor and make it up with one another and become happy.

⁸⁶Jab pasand kar liyā phir bīch mē̃ kisī kō kyō̃ ḍāltē hō  ?

⁸¹Since you have chosen your Partner, why do you allow a third person to come between you?

⁸⁷Bīch mē̃ ḍāltē hō tō bīch bhãvar mē̃ ā jātē hō . ⁸⁸Bachānē key|kī mēhnat phir bhī miyā̃ kō hī karnī paṛtī hai isliē viśhva-kalyāṇ kā kārya rah jātā hai .

⁸²When you allow someone else to come between you, you end up nowhere, in the middle of the ocean. ⁸³Then, because your Husband has to make effort to save you, the task of world transformation has to wait.

⁸⁹Phir pūchhtē haĩ vināśh kab hōgā  ?

⁸⁴Then you ask when destruction will take place!

⁹⁰Ab bībiyā̃ taiyār hī nahī̃ tō vināśh kyā karē .

⁸⁵Since you wives are not yet ready, how can destruction take place?

⁹¹Samjhā , vināśh kyō̃ nahī̃ hō rahā  ?

⁸⁶Do you now understand why destruction is not taking place?

⁹²Ḍrē̃s kā parivartan karnē nahī̃ ātā tō viśhva kō kaisē parivartan karē̃gē .

⁸⁷When you don’t even know how to change yourdress, how are you going to change the world? ⁸⁸Achcha.

⁹³Achchhā , ab pravr̥itti vālō̃ kā hall|hāl - chāl phir sunāvēṅgē .

⁸⁹Baba will tell you about the condition of the householders at some other time.

⁹⁴Āj tō āp key|kī pravr̥itti kā hall|hāl sunāyā .

⁹⁰Today, Baba spoke to you of your internal household.

⁹⁵Aisē sadā rāz yukta , yuktiyukt , sadā samīp sambandh mē̃ rahnē vālē , sadā rāzī rahnē vālē aur sarv kō rāzī rakhnē vālē , sadā milan manānē vālē , aisē sadā bāp K|kē sāthī aur sākṣhī bachchō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁹¹To those who are constantly raazyukt and yuktiyukt and who always have a close relationship; to those who are constantly happy and keep others happy; to those who are constantly able to celebrate a meeting; to the children who are detached observers and Baba’s companions, BapDada’s love, remembrance and namaste.

⁹⁶Teachers kē prati avyakt mahāvākya  : teachers arthāt bāp samān sarvaśhrēṣhṭha ātmāyē̃ .

⁹²Elevated avyakt versions of BapDada for the teachers: ⁹³Teachers are the most elevated souls and are equal to the Father.

⁹⁷Teachers kō her|har varṣh kōī nayā plan banānā chāhiē .

⁹⁴Teachers should make a new plan every year.

⁹⁸Sēvā K|kē plan tō students bhī banātē haĩ . ⁹⁹Lēkin teachers kō viśhēṣh kyā karnā hai  ?

⁹⁵Even students are able to make service plans, so what do the teachers especially have to do?

¹⁰⁰Ab aisā apnā saṅgaṭhan banāō jō sabkē mukh sē yah nikalē ki yah anēk hōtē bhī ēk haĩ .

⁹⁶Now, create such a gathering that everyone says that although you are many you are united.

¹⁰¹Jaisē yahā̃ dīdī-dādī dō haĩ lēkin kahtē haĩ dōnō ēk haĩ tō yah prabhāv paṛtā hai nā .

⁹⁷Didi and Dadi are separate from each other, and yet everyone experiences them to be one. ⁹⁸Therefore, this makes a great impact on everyone.

¹⁰²Jab yē dō hōtē huē bhī ēk-samān ēk dūsrē kō regard dētē , dō hōtē huē ēk dikhā rahī haĩ tō āp anēk hōtē huē ēk kā pramāṇ dē saktē hō .

⁹⁹Since they are two, and yet giving regard to one another, they are like one, and are visible to all others as one. ¹⁰⁰All of you can also give the example of being united, even though there are many of you.

¹⁰³Jaisē kahtē haĩ ki sab key|kī vāṇī ēk hī hōtī hai , jō ēk bōltī vahī sab bōltē haĩ , ḍrais bhī ēk jaisī , vāṇī sabkī ēk hī gyān K|kē points key|kī hōtī , bhalē sunānē kā ḍhaṅg alag hō , sār ēk hī hōtā hai .

¹⁰¹People say that all of you speak the same things; everyone speaks what one of them speaks. ¹⁰²You all dress in the same way. ¹⁰³The words you all speak are the same points of knowledge. ¹⁰⁴Although the way you speak knowledge may differ from one another, the essence of it is the same.

¹⁰⁴Vaisē aisā group banāō jō sab kahē̃ yah anēk nahī̃ haĩ , ēk haĩ .

¹⁰⁵Similarly, you must become such a group that everyone says that all of you are united.

¹⁰⁵Yahī viśhēṣhtā hai nā .

¹⁰⁶This too will be a speciality.

¹⁰⁶Tō example kōī nimitt banē̃ jiskō phir sab follow karē̃gē .

¹⁰⁷Someone should be the instrument to become a sample and then others willfollow.

¹⁰⁷Ismē̃ jō ōṭē sō arjun .

¹⁰⁸Whoever takes this initiative becomes Arjuna.

¹⁰⁸Tō kaun arjun banēgā  ?

¹⁰⁹Who will become Arjuna?

¹⁰⁹Jō arjun banē̃gē usē first prize milēgī .

¹¹⁰Those who become Arjuna will receive the first prize.

¹¹⁰Sirph ēk bāt kā dhyān dēnā paṛēgā .

¹¹¹However, you do have to pay attention to something.

¹¹¹Kaunsī bāt  ?

¹¹²What is that?

¹¹²Kyā karnā paṛēgā  ?

¹¹³What do you have to pay attention to?

¹¹³Sirph ēk dūsrē kō sahyōg dē̃ , viśhēṣhtā dēkhtē huē , kamzōriyō̃ kō na dēkhnā , na sunnā , yah abhyās pakkā karnā paṛēgā .

¹¹⁴You have to co­operate with one another, and see each other’s specialities, and not see each other’s weaknesses. ¹¹⁵Don’t listen to them either.

¹¹⁴Dēkhtē huē bhī kamzōrī kō samākar sahyōg dētē rahē̃ . ¹¹⁵Tiraskār nahī̃ karē̃ lēkin taras key|kī bhāvnā rakhē̃ .

¹¹⁶You will have to make this practice very firm. ¹¹⁷Whilst seeing everyone, you must be able to accommodate the weaknesses of those souls and co­operate with them.

¹¹⁶Jaisē duḥkhī ātmāō̃ kē ūpar merciful bantē hō vaisē kamzōriyō̃ K|kē upar bhī merciful banō .

¹¹⁸You should not have any feeling of wanting to reject or disregard such souls, but have feelings of mercy for them.

¹¹⁷Agar aisē merciful ban gayē tō kyā hō jāyēgā  ? ¹¹⁸Anēk hōtē huē bhī ēk ban jāyēṅgē .

¹¹⁹Just as you are merciful towards souls who are experiencing sorrow, so too, you must become merciful towards those who have weaknesses.

¹¹⁹Vaisē bhī laukik mē̃ dēkhō - jō samajhdār parivār hōtē haĩ , snēhī parivār hōtē haĩ vah kyā kartē haĩ , ēk dūsrē key|kī kamzōrī key|kī bāt samākar ēk-dūsrē K|kē sahyōgī bankar bāhar apnā nām bālā kartē haĩ .

¹²⁰What will happen when you become merciful in this way? ¹²¹Although you are many, you will also become united. ¹²²In the world outside, sensible and loving families accommodate the weaknesses of one another. ¹²³They co­operate with one another and thereby glorify the family name.

¹²⁰Agar kōī parivār mē̃ garīb hōtā hai tō uskō madad dēkar K|kē bharpūr kar dētē haĩ .

¹²⁴They would help a poor member of the family and give him what he needs.

¹²¹Yah bhī parivār hai .

¹²⁵This too is a family.

¹²²Agar kōī saṅskār K|kē vaśh haĩ , tō kyā karnā chāhiē .

¹²⁶What should you do if some are influenced by their sanskars?

¹²³Sahyōg dēkar , himmat baṛhākar K|kē hullās mē̃ lātē huē uskō apnā sāthī banānā chāhiē phir dēkhō anēk hōtē bhī ēk hō jāyēṅgē .

¹²⁷Co­operate and encourage them. ¹²⁸Increase their enthusiasm and make them your companion. ¹²⁹Then, although there are many of you, all of you will be seen to be united.

¹²⁴Yah karnā muśhkil hai kyā  ?

¹³⁰Is it difficult to do this?

¹²⁵Jab vardānī mūrtta hō tō vardānī kabhī kisī key|kī kamzōrī nahī̃ dēkhtē .

¹³¹Since you are images that grant blessings, then such blessed souls as you do not look at anyone’s weaknesses.

¹²⁶Vardānī sadā sab kē ūpar merciful hōtē haĩ .

¹³²So, what will you do? ¹³³Drop such an atmic bomb and see what happens.

¹²⁷Aisē karkē dikhāō .

¹³⁴This is the duty of you teachers.

¹²⁸Tō kyā karē̃gē  ? ¹²⁹Aisā kōī ātmik bomb lagā kar dikhāō . ¹³⁰Teachers kā karttavya hī yah hai .

¹³⁵Just as Baba doesn’t keep the children’s weaknesses in His heart, but, as the Comforter of Hearts, comforts your heart, so too, the teachers must become equal to the Father.

¹³¹Jaisē bāp kamzōrī dil par nahī̃ rakhtē lēkin dilārām bankar dil kō ārām dētē haĩ tō teachers arthāt bāp samān .

¹³⁶Don’t look at anyone’s weaknesses! ¹³⁷Instead of taking their weaknesses in your heart, comfort everyone’s heart in the same way as the Comforter of Hearts does.

¹³²Kisī key|kī kamzōrī tō dēkhō hī nahī̃ .

¹³⁸Then, everyone will sing songs of your praise.

¹³³Dil par dhāraṇ nahī̃ karō lēkin harēk key|kī dil kō dilārām samān ārām dō .

¹³⁹Then, no matter whether they are to become your companions or your subjects, blessings will emerge from the lips of all of them.

¹³⁴Tō sab āpkē guṇgān karē̃gē . ¹³⁵Sāthī hō̃ chāhē prajā hō , her|har ātmā K|kē mukh sē duāyē̃ nikalē̃ .

¹⁴⁰Blessings should constantly emerge from them of your being constantly a very loving and co­operative soul; one who is equal to the Father, the Comforter of hearts, in comforting their hearts.

¹³⁶Āpkē liē āśhīrvād nikalē ki yah sadā snēhī aur sahyōgī ātmā hai , yah bāp-samān merciful , dilārām key|kī bachchī dilārām hai .

¹⁴¹Only then would you be called a worthy teacher. ¹⁴²If teachers continue to look at everyone’s defects, what difference would there be between the students and the teachers?

¹³⁷Tab kahē̃gē yōgya teacher .

¹⁴³A teacher is one who is seated on the Father’s gaddi.

¹³⁸Agar teacher hī kamī dēkhē̃ tō student aur teacher mē̃ antar hī kyā huā  ?

¹⁴⁴Therefore, now perform such wonders! ¹⁴⁵Do you now understand who should be called a teacher?

¹³⁹Teacher tō bāp K|kē gaddī naśhīn haĩ .

¹⁴⁶Anyone can claim a prize in this.

¹⁴⁰Sāth mē̃ bāp key|kī gaddī par virājmān hō nā .

¹⁴⁷A teacher should never speak of anyone’s weaknesses.

¹⁴¹Sabsē samīp tō sāthī hī baiṭhē̃gē nā .

¹⁴⁸Teachers should only speak of specialities.

¹⁴²Teacher arthāt gaddīnaśhīn . ¹⁴³Tō aisī kamāl karkē dikhāō .

¹⁴⁹A teacher means one who is equal to the Father in supporting those who don’t have courage.

¹⁴⁴Samjhā teacher kiskō kahtē haĩ  ?

¹⁵⁰Do you understand who is called a teacher?

¹⁴⁵Ismē̃ kōī bhī prize lē saktā hai .

¹⁵¹You are progressing well. ¹⁵²Now, create the essence of the gathering.

¹⁴⁶Teacher K|kē mukh sē kabhī bhī kisī key|kī kamzōrī varṇan nahī hōnī chāhiē , viśhēṣhtā hī varṇan hō . ¹⁴⁷Teacher kā arth|earth hī hai bāp-samān himmathīn key|kī lāṭhī bannē vālī .

¹⁵³BapDada meeting groups: ¹⁵⁴What form does BapDada constantly see of all the children? ¹⁵⁵Baba constantly sees the complete and perfect form of the children because He knows that, although you may be fluctuating today, you will eventually become unshakeable.

¹⁴⁸Samjhā , teacher kiskō kahtē haĩ  ? ¹⁴⁹Vistār tō achchhā banā rahī hō .

¹⁵⁶You were this and you have to play the same part and become perfect again.

¹⁵⁰Ab saṅgaṭhan kā sār banānā hai . ¹⁵¹Party sē  : bāp-dādā bachchō̃ kā kaun-sā svarūp sadā dēkhtē haĩ .

¹⁵⁷This fluctuation only comes in the middle; it didn’t exist in the beginning and it will not remain in the future. ¹⁵⁸This is a matter of the middle period.

¹⁵²Bāp bachchō̃ kā sadā sampann , sampūrṇ svarūp hī dēkhtē haĩ .

¹⁵⁹Therefore, Baba constantly sees each of you children in your elevated form.

¹⁵³Kyōṅki bāp jāntē haĩ ki bhalē āj zarā halchal mē̃ haĩ lēkin achal hōnā hī haĩ , thē aur vahī part bajā kar sampann bannā hī hai , bīch key|kī halchal hai , na thī , na rahēgī .

¹⁶⁰You have stayed down below for so many births! ¹⁶¹For sixty­three births, you have been experiencing coming down. ¹⁶²You have become tired whilst coming down, haven’t you? ¹⁶³Or do you still want to taste some more.

¹⁵⁴Yah madhyakāl key|kī bāt hai .

¹⁶⁴You now have to constantly ascend.

¹⁵⁵Isliē bāp sadā her|har bachchē kō śhrēṣhṭh rūp mē̃ dēkhtē haĩ .

¹⁶⁵Your descent has finished. ¹⁶⁶Only the confluence age is the age of ascent.

¹⁵⁶Tō bachchō̃ kō kyā karnā chāhiē  ?

¹⁶⁷It is after this age that you begin to descend.

¹⁵⁷Bachchō̃ kō bhī apnā sadā śhrēṣhṭh rūp hī dikhāī dē . ¹⁵⁸Phir kabhī bhī nīchē āyēṅgē hī nahī̃ .

¹⁶⁸If you are going to continue to ascend and descend in this short time, then when do you think you will ascend?

¹⁵⁹Nīchē tō kitnā janm rahē hō . ¹⁶⁰63 janm utarnē kā hī anubhav kiyā .

¹⁶⁹You tell others, “If not now, then never!”, so why are you not aware of the same thing?

¹⁶¹Ab tō utartē-utartē thak gayē hō nā , ki abhī bhī taste karnī ha .

¹⁷⁰When you are aware, you will constantly have an ascending stage and will really enjoy yourself.

¹⁶²Ab chaṛhnā hī chaṛhnā hai .

¹⁷¹You will lack nothing in this life.

¹⁶³Utarnā samāpt huā sirph saṅgam yug hī chaṛhnē kā yug hai phir tā utarnā śhurū hō jāyēgā .

¹⁷²In your future life, you will not even be aware of the contrast between having all attainments and no attainments.

¹⁶⁴Agar itnē thōṛē sē samay mē̃ bhī utarnā chaṛhnā hōtā rahēgā tō phir kab chaṛhē̃gē .

¹⁷³At this time, you are aware of both, and so the pleasure of it is experienced now. ¹⁷⁴To become a Brahmin means to have no more desires.

¹⁶⁵Jaisē aurō̃ kō kahtē hō ab nahī̃ tō kabhī nahī̃ .

¹⁷⁵Since Baba has given you all treasures and also the key to the treasure­store, why are you still asking for things?

¹⁶⁶Aisē apnē kō bhī yahī smr̥iti dilānī hai .

¹⁷⁶Are you hiding anything that you are asking for something?

¹⁶⁷Ab nahī̃ chaṛhē tō utarnā śhurū hō jāyēgā .

¹⁷⁷Baba has given you everything you need without your having to ask for it.

¹⁶⁸Tō sadā chaṛhtī kalā . ¹⁶⁹Ismē̃ bahut mazā āyēgā .

¹⁷⁸Baba does not like it when you ask for something.

¹⁷⁰Is jīvan mē̃ aprāpta kōī vastu nazar nahī̃ āyēgī .

¹⁷⁹Would it seem right if the child of the Master of the World asks for something?

¹⁷¹Bhaviṣhya jīvan mē̃ tō aprāpti aur prāpti K|kē jīvan kā patā hī nahī̃ hōgā , abhī dōnō̃ kā patā hai tō mazā abhī hai nā .

¹⁸⁰Baba has already given you what you need. ¹⁸¹So, what are you going to do now? ¹⁸²When you constantly maintain the intoxication of being the children of the Master of the World, your begging for anything will stop.

¹⁷²Brāhmaṇ bannā arthāt chāhiē-chāhiē samāpt .

¹⁸³You now have to fly everywhere the flag of being the conquerors of Maya.

¹⁷³Jab bāp nē sarv khazānē dē diyē , chābī bhī dē dī phir māṅgtē kyō̃ hō  ?

¹⁸⁴When this flag is flying high, all other flags will come down. ¹⁸⁵You are now pulling the cord of the flag.

¹⁷⁴Kyā kuchh chhipākar rakh liyā hai jō kahtē hō  ? ¹⁷⁵Chāhiē  !

¹⁸⁶Then, when the flag is flying high, the flowers of revelation will shower down on everyone.

¹⁷⁶Bāp nē binā māṅgē sab dē diyā . ¹⁷⁷Āpkā māṅgnē kā rūp bhī bāp kō achchhā nahī̃ lagtā .

¹⁸⁷Co­operate with one another and spread thevibrations of being a conqueror of Maya. ¹⁸⁸Make your fortress strong.

¹⁷⁸Viśhva K|kē mālik K|kē bālak māṅgē̃ tō achchhā lagēgā  ?

¹⁸⁹Make your fortress so strong that Maya has no courage to come.

¹⁷⁹Jō āpkō zarūrat hai vah sab dē hī diyā .

¹⁹⁰If she does come to someone, chase her away from a distance.

¹⁸⁰Tō ab kyā karē̃gē . ¹⁸¹Isī naśhē mē̃ rahō ki ham viśhva K|kē mālik K|kē bālak haĩ tō māṅgnā samāpt hō jāyēgā .

¹⁹¹Blessing:May you be an embodiment of success who uses the instrument of pure thoughts to experiment with the power of silence.The special instrument for the power of silence is pure thoughts.

¹⁸²Ab māyājīt kā jhaṇḍā chārō̃ ōr buland karō , jab yah jhaṇḍā buland hō jāyēgā tō sab jhaṇḍē nīchē jhuk jāyēṅgē .

¹⁹²You can see whatever you want, and become an embodiment of success, by using the instrument of pure thoughts. ¹⁹³First of all, experiment with this on yourself.

¹⁸³Abhī rassī khīñch rahē hō . ¹⁸⁴Jab jhaṇḍā chaṛh jāyēgā tō pratyakṣhatā K|kē phūlō̃ key|kī varṣhā hōgī .

¹⁹⁴Experiment with this on any physical illness, and then, with the power of silence, whatever karmic bondage you have will change into a sweet relationship.

¹⁸⁵Ēk dō kō sahyōgī banākar māyājīt ka vibrations phailāō ab aisā kilā mazbūt karō .

¹⁹⁵With the power of silence, you will experience the karma bhog, the severe bondage of karma, to be like a line drawn on water.

¹⁸⁶Itnā kilā pakkā hō jō māyā key|kī himmat hī na rahē .

¹⁹⁶So, use the power of silence to experiment on your body, mind and sanskars and become an embodiment of success.

¹⁸⁷Agar kisī mē̃ āyē bhī tō usē dūr sē bhagā dō .

¹⁹⁷Slogan:Remain aware that you are an ignited lamp of your Brahmin clan, and glorify its name. ¹⁹⁸* * * O M S H A N T I * * *