रविवार 8 नवंबर 1981 की अव्यक्त मुरली

⁰> ¹08-11-81 ōm śhānti avyakt bāpdādā madhuban

⁰> > 08-11-81 Om Shanti Avyakt Bapdada Madhuban

²" antar sampann karnē kā sādhan - ‘ turant dān mahāpuṇya " ³Guṇō̃ K|kē sāgar avyakt bāpdādā bōlē  :

¹The method to end any difference is ²“Give a donation instantly and thereby perform the greatest charity.”

⁴' ' āj bāpdādā savērē prātaḥkāl key|kī vatan key|kī , bāpdādā dōnō̃ K|kē rūh-rūhān key|kī chitrō̃ sahit kahānī sunātē haĩ .

³Today, BapDada will tell you a story with illustrations about the conversation that took place between Bap and Dada early in the morning.

⁵Kahānī sunnē mē̃ sabkō rūchi hōtī hai nā  !

⁴Everyone is very interested in listening to stories.

⁶Tō āj key|kī kahānī kyā thī  ?

⁵So, what is today’s story?

⁷Brahmā bāp vatan K|kē bagīchē mē̃ sair kar rahē thē .

⁶Brahma Baba was walking around the subtle region garden.

⁸Sair kartē huē sāmnē kaun thē  ?

⁷Whilst walking around, who appeared in front of him?

⁹Bāp K|kē sāmnē sadā kaun rahtē haĩ  ?

⁸Who is constantly in front of the Father?

¹⁰Yah tō sabhī achchhī tarah sē jāntē hō nā  ?

⁹All of you know this very well, do you not?

¹¹Bāp bachchō̃ key|kī mālā smaraṇ kartē .

¹⁰The Father turns the beads of the rosary of the children.

¹²Kaun-sī mālā  ?

¹¹Which rosary?

¹³Guṇ mālā .

¹²The rosary of virtues.

¹⁴Tō brahmā bāp guṇ mālā smaraṇ kar rahē thē .

¹³So Brahma Baba was turning the beads of the rosary of virtues.

¹⁵Śhiv bāp nē brahmā sē pūchhā - ‘ ‘ kyā smaraṇ kar rahē hō  ?

¹⁴Father Shiva asked Brahma: “What are you thinking about?”

¹⁶' ' brahmā bāp bōlē - ‘ ‘ jō āpkā kām sō mērā kām ' ' bachchō̃ K|kē guṇ-mālāō̃ kō dēkh rahē thē .

¹⁵Brahma Baba replied: “Whatever is Your work is also my work.” ¹⁶I was looking at the rosary of the children’s virtues.

¹⁷Śhiv bāp pūchhē - ‘ ‘ kyā-kyā dēkhā  ?

¹⁷Father Shiva asked: What did you see?

¹⁸' ' kyā dēkhā hōgā  ?

¹⁸What would he have seen?

¹⁹Kōī bachchō̃ key|kī sirph naikalēs K|kē māphik mālā thī aur kōī bachchō̃ key|kī pāṅw tak lambī mālā thī .

¹⁹Some children had a rosary that was just like a necklace. ²⁰The rosary of some children was so long that it reached their feet.

²⁰Kōī bachchō̃ key|kī kaī laṛiyō̃ key|kī mālā thī .

²¹Some children had rosaries of many rows of beads.

²¹Kōī bachchē itnī mālāō̃ sē sajē huē thē jaisē mālāyē̃ unkī dress ban gaī thī .

²²Some children were adorned with so many rosaries, it was as though the rosaries had become their dress.

²²Brahmā bāp variety guṇ-mālāō̃ sē sajē huē bachchō̃ kō dēkh-dēkh harṣhit hō rahē thē .

²³On seeing the children who were adorned with the rosaries of various virtues, Brahma Baba become very pleased.

²³Āp harēk apnī guṇ-mālā kō jāntē hō  ?

²⁴Do you all know the rosary of your own virtues?

²⁴Kitnē sajē huē hō , yah apnā chitra dēkhtē hō  ?

²⁵To what extent are you adorned? ²⁶Do you look at this portrait of yours?

²⁵Brahmā bāp citr-rēkhā ban chitra khīñch rahē thē .

²⁷Brahma Baba was drawing their portraits as an artist who does line­drawing sketches draws.

²⁶Arthāt chitra mē̃ takdīr key|kī rēkhāyē̃ khīñch rahē thē .

²⁸He was drawing the lines of fortune on your portraits.

²⁷Āp svayã bhī svayã kā chitra arthāt takdīr key|kī taṣhwīr khīñch saktē hō nā  ?

²⁹You too can draw your own portrait. ³⁰You can draw a picture of your own fortune, can you not?

²⁸Phōṭō khīñch saktē hō nā  ?

³¹You can take a photograph, can you not?

²⁹Phōṭō nikālnē ātā hai  ?

³²Do you know how to take a photograph?

³⁰Apnā vā dūsrē kā  ?

³³Yours? ³⁴Or, that of others?

³¹Apnā phōṭō khīñchnē ātā hai  ?

³⁵Do you know how to take your own photograph?

³²Tō āj sabkā phōṭō vatan mē̃ thā .

³⁶So, today, everyone’s photograph was taken in the subtle region.

³³Kitnā baṛā camera hōgā  !

³⁷It must be such a huge camera.

³⁴Sirph āp lōgō̃ kā nahī̃ , sabhī brāhmaṇō̃ kā phōṭō thā .

³⁸It wasn’t only the photos of all of you who are sitting here, but it was a photograph of all Brahmins.

³⁵Mālāō̃ kā śhrr̥iṅgār dēkhtē kōī-kōī bachchō̃ key|kī viśhēṣhtā kyā dēkhī - her|har guṇ hīrō̃ K|kē rūp mē̃ variety rūp rēkhā aur raṅg vālē thē .

³⁹When Baba saw all of you adorned with your rosaries, what special speciality did Baba see in many of the children? ⁴⁰Each virtue was like a diamond of various forms and colours.

³⁶Viśhēṣh chār prakār K|kē raṅg thē .

⁴¹There were four particular types of colour.

³⁷Jismē̃ mukhya chār sabjēkṭas K|kē chār raṅg thē .

⁴²The four colours of the four main subjects were portrayed.

³⁸Subject tō jāntē hō nā  ?

⁴³You know the subjects, do you not?

³⁹Jñān-yōg-dhāraṇā aur sēvā .

⁴⁴Gyan, yoga, dharna and seva (service).

⁴⁰Gyān svarūp key|kī niśhānī kaun-sā raṅg hōgā  ?

⁴⁵What is the colour of someone who is an embodiment of knowledge?

⁴¹Gyān svarūp key|kī niśhānī - golden colour jō halkā-sā gold colour hōnē K|kē kāraṇ us ēk hī hīrē sē sarv raṅg dikhāī dētē thē .

⁴⁶The colour of someone who is an embodiment of knowledge is golden. ⁴⁷Because the diamond had a light golden colour, all the other colours were visible within it.

⁴²Ēk hī hīrē sē bhinn-bhinn raṅgō̃ key|kī kiraṇō̃ K|kē māphik chamak dikhāī dētī thī .

⁴⁸All the many rays of different colours were visibly sparkling as they emerged from just the one diamond.

⁴³Dūr sē aisē anubhav karē̃gē jaisē chamak rahā hai .

⁴⁹It seemed as though the sun was shining from a distance.

⁴⁴Aur yah ussē bhī sundar sūrya . ⁴⁵Kyōṅki sarv raṅgō key|kī kiraṇē̃ dūr sē hī spaṣhṭ dikhāī dētī thī̃ .

⁵⁰This was even more beautiful because of all the colourful rays that were very clearly visible from a distance.

⁴⁶Chitra sāmnē ā rahā hai nā  ! ⁴⁷Kaisē chamak rahā hai hīrā  ?

⁵¹Is the picture of how the diamonds were sparkling emerging in your mind?

⁴⁸Yād kī niśhānī - yah tō sahaj hai nā  ?

⁵²The symbol of remembrance: This is easy, is it not?

⁴⁹Yād mē̃ yahā̃ bhī baiṭhtē hō tō kyā kartē hō  ? ⁵⁰Lāl raṅg .

⁵³What do you do when you sit here in remembrance? ⁵⁴You have a red coloured light.

⁵¹Lēkin is lāl raṅg mē̃ bhī golden raṅg mix thā , isliē āpkī is duniyā mē̃ vah raṅg nahī̃ hai .

⁵⁵However, there was also a golden colour mixed with this red colour. ⁵⁶This particular colour does not exist in your world.

⁵²Kahnē mē̃ tō lāl raṅg āyēgā .

⁵⁷It would only be said in name to be red in colour.

⁵³Dhārṇā key|kī niśhānī saphēd raṅg . ⁵⁴Lēkin saphēdī mē̃ bhī jaisē chandramā key|kī light K|kē bīch sunahrī raṅg mix karō yā cā̃danī K|kē raṅg mē̃ halkā-sā pīlā raṅg add karō tō dikhāī cāndanī jaisā dēgā lēkin halkā sā sunahrī hōnē K|kē kāraṇ uskī chamak aur hī sundar hō jātī hai .

⁵⁸The symbol for dharna (inculcation of divine virtues): White colour. ⁵⁹However, within that white colour, there is a beautiful sparkling colour similar to that in the centre of a moon. ⁶⁰Or, when a light yellow colour is added to the colour of moonlight, then it would be visible like moonlight, but because it has a sparkling colour, its sparkle becomes even more beautiful.

⁵⁵Yahā̃ vah raṅg banā nahī̃ sakē̃gē . ⁵⁶Kyōṅki vē|way chamaknē vālē raṅg haĩ .

⁶¹You would not be able to create that colour here, because this is sparkling colour.

⁵⁷Kitnī bhī trial karō lēkin vatan K|kē raṅg yahā̃ kahā̃ sē āyēṅgē  ?

⁶²No matter how much you try, how could the colours that exist in the subtle region be created here?

⁵⁸Sēvā key|kī niśhānī harā raṅg .

⁶³The symbol for service: a green colour.

⁵⁹Sēvā mē̃ chārō̃ ōr hariyālī kar dētē hō nā  !

⁶⁴By serving you create greenery everywhere (you make everything flourish).

⁶⁰Kāṇṭō K|kē jaṅgal kō phūlō̃ kā bagīchā banā dētē hō .

⁶⁵You change the forest of thorns into a garden of flowers.

⁶¹Tō abhī sunā chār raṅg kaun sē haĩ  ?

⁶⁶So, did you hear what the four colours represent?

⁶²In chār raṅgō K|kē hīrō̃ sē sajī huī mālāyē̃ sabkē galē mē̃ thī̃ .

⁶⁷Everyone was adorned with diamond rosaries of these four colours. ⁶⁸You all had this rosary around your neck.

⁶³Ismē̃ bhinn-bhinn size aur chamak mē̃ antar thā .

⁶⁹However, there was a difference in the size and sparkle of each rosary.

⁶⁴Kōī key|kī gyān svarūp key|kī mālā baṛī thī tō kōī key|kī yād svarūp key|kī mālā baṛī thī .

⁷⁰Some had a large rosary of an embodiment of knowledge. ⁷¹Some had a long rosary of an embodiment of remembrance.

⁶⁵Aur kōī-kōī key|kī chār hī mālāyē̃ thōṛē sē antar mē̃ thī .

⁷²Some had all four rosaries; each a little different.

⁶⁶Jinhō̃ key|kī chār hī raṅgō̃ key|kī anēk mālāyē̃ thī̃ - vah kitnē sundar lagtē hōṅgē  ?

⁷³Those who had many rows of all four colours appeared to be so beautiful!

⁶⁷Tō bāpdādā sabkī result mālāō̃ K|kē rūp mē̃ dēkh rahē thē .

⁷⁴So, BapDada was looking at all of your results that were seen in the form of your rosaries.

⁶⁸Dūr sē hīrē aisē chamak rahē thē jaisē chhōṭē-chhōṭē balbō̃ key|kī lāin-yah thā chitra .

⁷⁵Seen from a distance, the diamonds were sparkling like a line of small lights. ⁷⁶That was the picture.

⁶⁹Ab is chitrō̃ dvārā result dēkh brahmā bāp bōlē - ‘ ‘ samay key|kī raphtār pramāṇ sarv bachchō̃ kā śhrr̥iṅgār sampann huā hai  ?

⁷⁷Then, having seen the results from this picture, Brahma Baba asked: has the adornment of all the children been completed according to the speed of time?

⁷⁰' ' kyōṅki result mē̃ tō antar thā .

⁷⁸A difference was visible in the results.

⁷¹Tō is antar kō sampann kaisē karē̃  ?

⁷⁹So, how will this difference be ended?

⁷²Brahmā bāp bōlē - ‘ ‘ bachchē mēhnat tō bahut kartē haĩ  !

⁸⁰Brahma Baba replied: Children are making a lot of effort for this.

⁷³Mēhnat kē sāth sabkī ichchhā bhī hai , saṅkalp bhī kartē haĩ ' ' .

⁸¹Together with making effort, they also desire this. ⁸²They even have the thought to do this.

⁷⁴Bākī kyā rah gayā  ?

⁸³Therefore, what else remains?

⁷⁵Jāntē tō sab hō nā  !

⁸⁴All of you know this, do you not?

⁷⁶Knowledgeful tō ban gayē hō .

⁸⁵You have all become knowledge­full.

⁷⁷Tō batāō kyā antar rah jātā hai , jissē kōī key|kī naikalēs , kōī key|kī pāṅw tak lambī mālāyē̃ , vah bhī anēk mālāyē̃  ?

⁸⁶So, tell Baba what difference still remains to be finished so that the necklace of some, the other rosaries that reach to the feet and the may rows of rosaries of others all become completely equal.?

⁷⁸Suntē bhī ēk hō , sunātē bhī ēk hō , vidhi bhī sabkī ēk hai aur vidhātā bhī ēk hai , vidhān bhī ēk hai , bākī kyā antar rah jātā hai  ?

⁸⁷You all listen to the same teachings. ⁸⁸You all tell others the same teachings. ⁸⁹The method you all use is the same. ⁹⁰The Bestower too is only One.

⁷⁹Saṅkalp bhī ēk hai , saṅsār bhī ēk hai  ?

⁹¹The rules are also the same for all of you.

⁸⁰Phir antar kyō̃  ?

⁹²So, what is the difference that still remains?

⁸¹Brahmā bāp kō āj bachchō̃ par bahut-bahut snēh ā rahā thā .

⁹³Why is there a difference? ⁹⁴Brahma Baba was feeling a lot of love for the children.

⁸²Sabhī chitrō̃ kō sampann banānē kē liē tīvr umaṅg ā rahā thā ki abhī kā abhī hī sabkō mālāō̃ sē sajā dē̃ .

⁹⁵He had a lot of enthusiasm for all the pictures to be completed. ⁹⁶He felt that all the children should be adorned with rosaries right now.

⁸³Bāp tō sajā bhī dē̃ lēkin dhāraṇ karnē key|kī samarthā bhī chāhiē  !

⁹⁷Baba can adorn you with a rosary, but you also need power to wear that rosary.

⁸⁴Sambhālnē key|kī samarthā bhī chāhiē .

⁹⁸You also need power to take care of it.

⁸⁵Tō brahmā nē śhiv bāp sē pūchhā - kyā bāt hai  ?

⁹⁹Therefore, Brahma asked Father Shiva: What is the matter?

⁸⁶Bachchē sāth chalnē kē liē sampūrṇ sajtē kyō̃ nahī̃ haĩ  ?

¹⁰⁰Why aren’t the children becoming fully adorned so that everyone can return home together?

⁸⁷Sāth mē̃ tō sajē sajāyē hī jāyēṅgē . ⁸⁸Kāraṇ kyā nikalā  ?

¹⁰¹Only those who are fully adorned will go with him.

⁸⁹Śhiv bāp bōlē - antar tō chhōṭā-sā hai .

¹⁰²What was the cause of this that Baba showed.

⁹⁰Sōchtē sab haĩ , kartē bhī sab haĩ lēkin kōī - kōī haĩ jō sōchtē aur kartē ēk hī samay par haĩ .

¹⁰³Father Shiva said: The difference is very tiny. ¹⁰⁴Everyone thinks about it and everyone does it.

⁹¹Arthāt sōchnā aur karnā sāth-sāth hai , vah sampann ban jātē haĩ aur kōī-kōī haĩ jō sōchtē haĩ aur kartē bhī haĩ lēkin sōchnē aur karnē K|kē bīch mē̃ margin rah jātī hai .

¹⁰⁵However, some think and do at the same time, that is, their thinking and doing are simultaneous. ¹⁰⁶Therefore, they are becoming complete. ¹⁰⁷Others things and also do, but there is a gap between their thinking and their doing.

⁹²Sōchtē bahut achchhā haĩ lēkin kartē kuchh samay kē bād haĩ .

¹⁰⁸They all think about it very well, but they do it after some time.

⁹³Usī samay nahī̃ kartē haĩ .

¹⁰⁹They do not do it at that same time.

⁹⁴Isliē saṅkalp mē jō us samay key|kī tīvratā , umaṅg-ullās-utsāh hōtā hai vah samay paṛnē sē percentage kam hō jātī hai .

¹¹⁰This is why, after some time, the intensity and enthusiasm they have in their thoughts at that time reduces by a percentage.

⁹⁵Jaisē garm vā tājī chīz kā anubhav aur ṭhaṇḍī vā rakhī huī chīz kā anubhav mē̃ antar ā jātā hai nā  !

¹¹¹It is similar to the difference between eating something hot and fresh and eating something cold and stale.

⁹⁶Tājī chīz key|kī śhakti aur rakhī huī chīz key|kī śhakti mē̃ antar paṛ jātā hai nā  !

¹¹²There is a difference in the strength you receive from eating something fresh and something stale.

⁹⁷Chīz kitnī bhī baṛhiyā hō lēkin rakhī huī tō uskī result vahī nahī̃ nikal saktī .

¹¹³No matter how delicious something is, when it is kept for some time, it does not give the same result as it would if eaten fresh.

⁹⁸Aisē saṅkalp jō kartē haĩ vah usī samay practical mē̃ karanā-usakī result , aur sōchnā āj , karnā kab , uskī result mē̃ antar paṛ jātā hai .

¹¹⁴There is a difference between the results of those who think and do something at the same time, and those who think about something today and do it tomorrow.

⁹⁹Bīch mē̃ samay key|kī margin hōnē K|kē kāraṇ , ēk tō sunāyā ki percentage sab key|kī kam hō jātī hai .

¹¹⁵Because of the gap in time, first, as you were told, the percentage is reduced.

¹⁰⁰Jaisē tājī chīz K|kē viṭāminsa mē̃ phark paṛ jātā hai .

¹¹⁶There is a difference in the vitamins of something fresh and something stale.

¹⁰¹Dūsrā - margin hōnē K|kē kāraṇ samasyāō̃ rūpī vighna bhī ā jātē haĩ .

¹¹⁷Second, because of the gap in time, problems come in the form of obstacles.

¹⁰²Isliē sōchnā aur karnā sāth-sāth hō .

¹¹⁸Therefore, your thinking and doing should be simultaneous.

¹⁰³Iskō kahā jātā hai - ‘ ‘ turant dān mahāpuṇya .

¹¹⁹This is known as donating instantly and performing great charity.

¹⁰⁴' ' nahī̃ tō mahāpuṇya kē bajāē puṇya hō jātā hai .

¹²⁰Otherwise, instead of it being great charity, it becomes just charity.

¹⁰⁵Tō antar hō gayā nā  ?

¹²¹So, there is a difference, is there not?

¹⁰⁶Mahāpuṇya key|kī prāpti aur puṇya key|kī prāpti mē̃ antar hō jātā hai .

¹²²There is a difference between the attainment one receives from great charity and just charity.

¹⁰⁷Samjhā kāraṇ kyā hai  ?

¹²³Do you understand what the cause is?

¹⁰⁸Chhōṭā sā kāraṇ hai .

¹²⁴It is a small cause. ¹²⁵You do do everything.

¹⁰⁹Kartē bhī hō sirph ‘ ab ' kē bajāē ‘ kab ' kartē hō isliē mēhnat jyādā karnī paṛtī hai .

¹²⁶It is just that instead of doing it “now” (ab), you do it after “some time” (kab). ¹²⁷This is the cause of your having to labour.

¹¹⁰Tō brahmā bāp bachchō̃ sē bōlē - ‘ ‘ ab is kāraṇ kā nivāraṇ karō .

¹²⁸Therefore, Brahma Baba says to you children: Now, find an answer to this cause.

¹¹¹' ' sunā āj key|kī kahānī  ! ¹¹²Dōnō̃ bāp K|kē bīch key|kī kahānī .

¹²⁹Did you listen to today’s story, the story told between the two fathers?

¹¹³Ab kyā karē̃gē  ?

¹³⁰What will you do now?

¹¹⁴Nivāraṇ karō .

¹³¹Find a solution to the cause.

¹¹⁵Nivāraṇ karnā hī nimārkaṇ karnā hō jāyēgā .

¹³²To find the solution means constructing something.

¹¹⁶Tō sva mē̃ bhī nav-nimārkaṇ aur viśhva mē̃ bhī nav-nirvāṇ .

¹³³Then, there will be new construction within yourself and also the world.

¹¹⁷Achchhā  !

¹³⁴Achcha.

¹¹⁸Aisē sadā sajē-sajāyē , sōchnā aur karnā samān banānē vālē , sadā bāp samān turant dānī mahāpuṇy-ātmāyē̃ , dōnō̃ bāp K|kē śhubh ichchhā kō pūrṇ karnē vālē , aisē sampann ātmāō̃ kō bāpdādā kā yādpyār aur namastē . ¹¹⁹’ ’

¹³⁵To those who remain constantly fully adorned; to those who make their thinking and their doing equal; to those who are constantly equal to the Father and who instantly donate and perform great charity; to those who fulfil the pure desires of both fathers; to such complete souls, BapDada’s love, remembrance and namaste.

¹²⁰Teachers K|kē sāth-sēvādhārī amr̥itvēlē sē lēkar rāt tak sēvā key|kī stage par hō  ?

¹³⁶You servers remain on the stage of service from amrit vela until night.

¹²¹Agar ārām bhī kartē hō tō bhī stage par hō , stage par bhī sōnē kā part bajātē haĩ nā  !

¹³⁷Even whilst you are resting, you are on the stage. ¹³⁸Even whilst sleeping, you are on the stage playing your part.

¹²²Sabkī najar hōtī hai ki kaisē sōyē huē haĩ .

¹³⁹Everyone’s vision is on how you sleep.

¹²³Is rīti sēvādhārī arthāt 24 ghaṇṭē stage par part bajānē vālē .

¹⁴⁰Therefore, to be a server means to be one who performs every act on stage.

¹²⁴Tō her|har kadam , her|har second sārī viśhva kē āgē haĩ .

¹⁴¹You are in front of the world at every step and every second.

¹²⁵Sēvādhārī sadā hero part-dhārī samajh karkē chalē̃ , centre par nahī̃ baiṭhē hō lēkin stage par baiṭhē hō , viśhva key|kī stage par .

¹⁴²You servers must constantly consider yourselves to be hero actors. ¹⁴³You are not just sitting at your centre, but on the stage – on the world stage.

¹²⁶Tō itnā attention rahnē sē her|har saṅkalp aur karma svataḥ hī śhrēṣhṭh hōṅgē nā  !

¹⁴⁴When you pay this much attention, every thought you have and every action you perform will be elevated.

¹²⁷Natural attention hōgā .

¹⁴⁵You will naturally pay attention.

¹²⁸Attention dēnā nahī̃ paṛēgā lēkin rahēgā hī kyōṅki stage par hō nā  !

¹⁴⁶You won’t have to pay special attention, but because you are on the stage, there would be attention paid naturally.

¹²⁹Aur sadā apnē kō pūjya ātmā samjhō tō pūjya ātmā arthāt pāvan ātmā .

¹⁴⁷Constantly consider yourself to be a worthy­to­be­worshipped soul, that is, a pure soul.

¹³⁰Kalp-kalp pūjya haĩ .

¹⁴⁸You are worthy of being worshipped every cycle.

¹³¹Pūjya samajhnē sē saṅkalp aur svapn bhī sadā pāvan hōṅgē .

¹⁴⁹By considering yourself to be worthy of being worshipped, your thoughts and dreams will remain pure.

¹³²Tō aisā naśhā rahtā hai  ?

¹⁵⁰Do you have this much intoxication?

¹³³Vaisē bhī sēvādhārī majority kumāriyā̃ haĩ .

¹⁵¹In any case, the majority of servers are kumaris.

¹³⁴Kumāriyā̃ double kumāriyā̃ hō gaī , brahmākumārī bhī aur kumārī bhī .

¹⁵²You kumaris have become double kumaris: A Brahma Kumari and a kumari.

¹³⁵Tō kitnī mahān hō gaī .

¹⁵³Therefore, you are so elevated!

¹³⁶Kumārī key|kī , ab 84 vē̃ antim janm mē̃ bhī , charaṇō̃ key|kī pūjā hōtī hai .

¹⁵⁴Even now, in your final birth, your eighty­fourth birth, the feet of you kumaris are worshipped.

¹³⁷Tō itnī pāvan banī hō tab itnī pūjā hō rahī hai .

¹⁵⁵It is because you became so pure that you are worshipped.

¹³⁸Kumāriyō̃ kō kabhī bhī jhuknē nahī̃ dēgē .

¹⁵⁶Kumaris are never allowed to bow down. ¹⁵⁷Everyone else bows at the feet of kumaris.

¹³⁹Kumāriyō̃ K|kē charaṇō̃ mē̃ sab jhuktē haĩ .

¹⁵⁸They wash the feet of kumaris and drink that water. ¹⁵⁹So which kumaris are they?

¹⁴⁰Charaṇ dhōkar pītē haĩ .

¹⁶⁰They are the Brahma Kumaris.

¹⁴¹Tō vah kaun see|sī|C kumāriyā̃ haĩ  ?

¹⁶¹So you servers are such elevated souls!

¹⁴²Brahmākumāriyā̃ haĩ nā  !

¹⁶²Who is being worshipped? ¹⁶³It is all of you.

¹⁴³Tō sēvādhārī aisī śhrēṣhṭh ātmāyē̃ hō .

¹⁶⁴There is also a song that goes, “This worship takes place in every home….”

¹⁴⁴Kiskī pūjā hō rahī hai  ? ¹⁴⁵Āp lōgō̃ key|kī .

¹⁶⁵This is why it can be said that you are being worshipped.

¹⁴⁶Gīt bhī hai nā - pūjā hōtī hai ghar-ghar mē̃ … . ¹⁴⁷Isliē bōlō - jamārī pūjā hōtī hai .

¹⁶⁶Look, even BapDada says, “Namaste”, to you. ¹⁶⁷It is because you are so worthy of being worshipped that even BapDada says “Namaste” to you.

¹⁴⁸Bāpdādā bhī dēkhō namastē kartē haĩ nā  ! ¹⁴⁹Tō itnī pūjya hō tab tō bāp bhī namastē kartē haĩ .

¹⁶⁸By remaining an embodiment of this awareness, you will continue to make progress – progress for yourself and also for service.

¹⁵⁰Isī smr̥iti svarūp mē̃ rahnē sē sadā vr̥iddhi hōtī rahēgī .

¹⁶⁹All obstacles will then stop. ¹⁷⁰All specialities are contained within this awareness.

¹⁵¹Apnī bhī aur sēvā key|kī bhī .

¹⁷¹Achcha. ¹⁷²BapDada meeting groups:

¹⁵²Sab vighna khatm hō jāyēṅgē . ¹⁵³Isī smr̥iti mē̃ sab viśhēṣhatāyē̃ bharī haĩ .

¹⁷³The solution to the many problems in life is to have the awareness of the pilgrimage place.

¹⁵⁴Achchhā ¹⁵⁵Party sē avyakt bāpdādā key|kī mulākāt  :

¹⁷⁴It is a great fortune to reach the land of the Bestower of Fortune.

¹⁵⁶1 . jīvan key|kī anēk samasyāō̃ kā hal-tīrtha sthān key|kī smr̥iti - bhāgya vidhātā key|kī bhūmi par pahuñchnā yah bhī bahut baṛā bhāgya hai .

¹⁷⁵This place is not an empty place, but a great pilgrimage place. ¹⁷⁶People on the path of bhakti believe that when they visit a pilgrimage place, all of their sins are absolved.

¹⁵⁷Yah kōī khālī sthān nahī̃ hai , mahān tīrthasthān hai .

¹⁷⁷However they don’t know when and how this happens.

¹⁵⁸Vaisē bhī bhakti mārg mē̃ māntē haĩ ki tīrtha sthān par jānē sē pāp khatm hō jātē haĩ , lēkin kab hōtē haĩ , kaisē hōtē haĩ , yah jāntē nahī̃ haĩ .

¹⁷⁸You children experience that by coming to this pilgrimage place at this time, you become charitable souls. ¹⁷⁹The awareness of this pilgrimage place takes you beyond all problems in life.

¹⁵⁹Is samay tum bachchē anubhav kartē hō ki is mahān tīrthasthān par ānē sē puṇya ātmā ban jātē haĩ .

¹⁸⁰This awareness works like a talisman (lucky charm). ¹⁸¹Whenever you remember this place, then the peace and happiness of this place emerges in your life.

¹⁶⁰Yah tīrthasthān key|kī smr̥iti jīvan key|kī anēk samasyāō̃ sē pār lē jāyēgī .

¹⁸²Therefore, you have become fortunate charitable souls, have you not? ¹⁸³Even to visit this land is a sign of fortune.

¹⁶¹Yah smr̥iti bhī ēk tāvīj kā kām karēgī .

¹⁸⁴This is why you are very, very fortunate.

¹⁶²Jab bhī yād karēṅgā tō yahā̃ K|kē vātāvaraṇ key|kī śhānti aur sukh āpkē jīvan mē̃ emerge hō jāyēgā .

¹⁸⁵You have become fortunate. ¹⁸⁶However, to become one hundred times fortunate or even multimillion times fortunate is in your own hands.

¹⁶³Tō puṇya ātmā hō gayē nā  ! ¹⁶⁴Is dharnī par ānā bhī bhāgya key|kī niśhānī hai .

¹⁸⁷The Father has made you fortunate, and it is this fortune that can help you from time to time.

¹⁶⁵Isliē bahut-bahut bhāgyaśhālī hō .

¹⁸⁸Whenever anything happens, then just use your intellect to come to Madhuban.

¹⁶⁶Ab bhāgyaśhālī tō ban gayē lēkin saubhāgyaśhālī bannā vā padmāpadma bhāgyaśhālī bannā yah āpkē hāth mē̃ hai .

¹⁸⁹Then you will experience yourself swinging in the swing of peace and happiness. ¹⁹⁰A spinner of the discus of self­realisation is to be an embodiment of success.

¹⁶⁷Bāp nē bhāgyaśhālī banā diyā , yahī bhāgya samay prati samay sahyōg dētā rahēgā .

¹⁹¹Do all of you consider yourselves to be spinners of the discus of self­realisation? ¹⁹²Have you become embodiments of whatever praise the Father has?

¹⁶⁸Kōī bhī bāt hō tō madhuvan mē̃ buddhi sē pahũch jānā .

¹⁹³Just as every act the Father performed is even now praised as a divine act so, too, is every act you perform like a divine act?

¹⁶⁹Phir sukh aur śhānti K|kē jhūlē mē̃ jhūlnē kā anubhav karē̃gē .

¹⁹⁴Have you become those who perform such divine acts? ¹⁹⁵Do you ever perform ordinary acts?

¹⁷⁰Achchhā  ! ¹⁷¹2 . svadarśhan chakradhārī key|kī niśhānī hai - saphaltā svarūp .

¹⁹⁶Those who have become spinners of the discus of self­realisation like the Father would never perform ordinary acts.

¹⁷²Sabhī apnē kō svadarśhan chakradhārī samajhtē hō , bāp key|kī jitnī mahimā hai , usī mahimā svarūp banē hō  ?

¹⁹⁷Whatever acts you perform would have success merged within them. ¹⁹⁸There would be no question as to whether they will be successful or not.

¹⁷³Jaisē bāp K|kē her|har karma charitra K|kē rūp mē̃ abhī bhī gāyē jātē haĩ aisē āpkē bhī her|har karma charitra samān hō rahē haĩ  ?

¹⁹⁹You would have the faith that success is guaranteed. ²⁰⁰Those who are the spinners of the discus of self­realisation would also be conquerors of Maya.

¹⁷⁴Aisē charitravān banē hō , kabhī sādhāraṇ karma tō nahī̃ hōtē haĩ  ?

²⁰¹Because they are conquerors of Maya, they would be embodiments of success.

¹⁷⁵Jō bāp K|kē samān svadarśhan chakradhārī banē haĩ unsē kabhī bhī sādhāraṇ karma hō nahī̃ saktē .

²⁰²Those who are embodiments of success would constantly be multimillion times fortunate at every step.

¹⁷⁶Jō bhī kārya karē̃gē usmē̃ saphaltā samāī huī hōgī .

²⁰³Do you experience yourselves to be multimillions times fortunate in this way?

¹⁷⁷Saphaltā hōgī yā nahī̃ hōgī , yah saṅkalp bhī nahī̃ uṭh saktā .

²⁰⁴Have you accumulated such an income that will last you for twenty­ one births?

¹⁷⁸Niśhchay hōgā ki saphaltā huī paṛī hai . ¹⁷⁹Svadarśhan chakradhārī māyājīt hōṅgē .

²⁰⁵To be part of the sun dynasty means to accumulate enough for twenty­one births.

¹⁸⁰Māyājīt hōnē K|kē kāraṇ saphalatāmūrtta hōṅgē .

²⁰⁶Therefore, constantly continue to accumulate at every second.

¹⁸¹Aur jō saphalatāmūrtta hōṅgē vah sadā her|har kadam mē̃ padmāpadmapati hōṅgē .

²⁰⁷Achcha. ²⁰⁸Do you constantly consider yourselves to be the ignited lamps?

¹⁸²Aisē padmāpadmapati anubhav kartē hō  ? ¹⁸³Itnī kamāī jamā kar lī hai jō 21 janmō̃ tak chaltī rahē .

²⁰⁹You lamps of the world are the eternal lamps of the world in whose memory even today, Deepmala is celebrated.

¹⁸⁴Sūryavanśhī arthāt 21 janmō̃ kē liē jamā karnē vālē .

²¹⁰So, do you have the faith and intoxication that you are the lamps of the Deepmala?

¹⁸⁵Tō sadā her|har second mē̃ jamā kartē rahō .

²¹¹Even today, people turn the beads of your rosary so much!

¹⁸⁶Achchhā .

²¹²Why do they do this?

¹⁸⁷3 . chaitanya chīpamālā K|kē dīpakō̃ kā karttavya hai-andhakār mē̃ rōśhnī karnā . ¹⁸⁸Apnē kō sadā jagē huē dīpak samajhtē hō  ?

²¹³Because you have become those who brought light where there was darkness. ²¹⁴Constantly experience yourselves to be ignited lamps, not the lamps who are flickering.

¹⁸⁹Āp viśhva K|kē dīpak avināśhī dīpak hō jiskā yādgār abhī bhī dīpmālā manāī jātī hai .

²¹⁵No matter how many storms there are, you lamps are constant and eternal lights. ²¹⁶Even the world bows down to you lamps.

¹⁹⁰Tō yah niśhchay aur naśhā rahtā hai ki ham dīpmālā K|kē dīpak haĩ  ?

²¹⁷You are even staying with such lamps. ²¹⁸You are not staying with flickering lamps.

¹⁹¹Abhī tak āpkī mālā kitnī simraṇ kartē rahtē haĩ  ? ¹⁹²Kyō̃ simraṇ kartē haĩ  ?

²¹⁹Just as the Father is a constantly ignited light, an eternal light and an immortal light, in the same way, children are also immortal lights.

¹⁹³Kyōṅki andhkār kō rōśhan karnē vālē banē hō .

²²⁰Your memorial also exists in the form of the immortal lamps.

¹⁹⁴Svayã kō aisē sadā jagē huē dīpak anubhav karō .

²²¹Even whilst you sit in your living form, you are able to see all your non­living memorials.

¹⁹⁵Ṭimaṭimānē vālē nahī̃ .

²²²You have become such elevated souls!

¹⁹⁶Kitnē bhī tūphān āyē̃ lēkin sadā ēkras , akhaṇḍ jyōti K|kē samān jagē huē dīpak .

²²³Achcha. ²²⁴Blessing: May you be a destroyer of attachment who finishes the stage of being pulled by the suffering of karma.

¹⁹⁷Aisē dīpakō̃ kō viśhva bhī naman kartī hai aur bāp bhī aisē dīpakō̃ kē sāth rahtē haĩ .

²²⁵Even now, the situations created by nature still pull our stage to some extent. ²²⁶The suffering of your karmic accounts of the body pulls you the most.

¹⁹⁸Ṭimaṭimātē dīpakō̃ kē sāth nahī̃ rahtē .

²²⁷When even this pull ends you will have become a complete destroyer of attachment.

¹⁹⁹Bāp jaisē sadā jāgtī jyōti hai , akhaṇḍ jyōti hai , amar jyōti hai , aisē bachchē bhī sadā ‘ amar jyōti '  ! ²⁰⁰Amar jyōti K|kē rūp mē̃ bhī āpkā yādgār hai .

²²⁸When no situation of your body or the bodily world is able to shake your stage you will have attained your perfect stage. ²²⁹When you reach such a stage, you will stabilise in your form of a master almighty authority in a second.

²⁰¹Chaitanya mē̃ baiṭhē apnē sabhī jaṛ yādgārō̃ kō dēkh rahē hō .

²³⁰Slogan: Remain in the company of the Father and you will never become disheartened.

²⁰²Aisī śhrēṣhṭh ātmāyē̃ hō . ²⁰³Achchhā  !

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