गुरुवार 8 अप्रैल 1982 की अव्यक्त मुरली

⁰> ¹08-04-82 ōm śhānti avyakt bāpdādā madhuban

⁰> > 08-04-82 Om Shanti Avyakt Bapdada Madhuban

²“ laukik , alaukik sambandh kā tyāg ”

¹The renunciation of lokik and alokik relationships.

³Avyakt bāpdādā bōlē  : ⁴Āj bāpdādā apnē mahādānī vardānī viśhēṣh ātmāō̃ kō dēkh rahē haĩ .

²Today, BapDada is seeing His special souls who are great donors and bestowers of blessings.

⁵Mahādānī vardānī bannē kā ādhār hai - ‘ mahātyāgī ' bannē K|kē bigar mahādānī vardānī nahī̃ ban saktē . ⁶Mahādānī arthāt milē huē khajānē binā svārtha K|kē sarv ātmāō̃ prati dēnē vālē - ‘ niḥsvārthā ' .

³The basis of becoming a great donor and bestower of blessings is to become great renunciate. ⁴Without becoming a great renunciate, you cannot become a great donor or a bestower of blessings. ⁵To be a great donor means to be someone who gives selflessly to other souls all the treasures he has received.

⁷Sva K|kē svārtha sē parē ātmā hī mahādānī ban saktī hai .

⁶Only souls who are beyond selfishness can become great donors.

⁸Vardānī , sadā svayã mē̃ guṇō̃ , śhaktiyō̃ aur gyān K|kē khajānē sē sampann ātmā sadā sarv ātmāō̃ prati śhrēṣhṭh aur śhubh bhāvnā tathā sarv kā kalyāṇ hō , aisī śhrēṣhṭh kāmnā rakhnē vālī sadā rūhānī merciful , pharākhadil , aisī ātmā ‘ vardānī ' ban saktī hai .

⁷A bestower of blessings will constantly experience himself to be full of the treasures of virtues, powers and knowledge. ⁸He will constantly have elevated and pure wishes for all souls and will always have the elevated desire to benefit all souls. ⁹Only those who have such elevated desires are constantly spiritually merciful and generous-hearted can become bestowers of blessings.

⁹Iskē liē ‘ mahātyāgī ' bannā āvaśhyak hai .

¹⁰For this, it is necessary to become a great renunciate.

¹⁰Tyāg key|kī paribhāṣhā bhī sunāī hai ki pahlā tyāg hai - apnē dēh key|kī smr̥iti kā tyāg .

¹¹You have been told the definition of renunciation. ¹²The first renunciation is the renunciation of the consciousness of your body.

¹¹Dūsrā dēh K|kē sambandh kā tyāg .

¹³The second is the renunciation of the connections of the body.

¹²Dēh K|kē sambandh mē̃ pahlī bāt karmēnndriyō̃ K|kē sambandh key|kī sunāī - kyōṅki 24 ghaṇṭē kā sambandh in karmēndriyō̃ kē sāth hai .

¹⁴The first connection of the body is with the physical senses. ¹⁵The second step is to become a conqueror of the senses and to become someone with all rights over them.

¹³Indriyajīt bannā , adhikārī ātmā bannā yah dūsrā kadam .

¹⁶You have also been given a clear explanation of this.

¹⁴Iskā spaṣhṭīkaraṇ bhī sunā . ¹⁵Ab tīsrī bāt yah hai - dēh kē sāth vyaktiyō̃ K|kē sambandh key|kī .

¹⁷The third aspect is of the relations of people with your body. ¹⁸Both lokik and alokik relations are included in this.

¹⁶Ismē̃ laukik tathā alaukik sambandh ā jātā hai . ¹⁷In dōnō̃ sambandh mē̃ mahātyāgī arthāt ‘ naṣhṭōmōhā ' .

¹⁹You have to be a great renunciate in both these types of relations, that is, you have to be a destroyer of attachment.

¹⁸Naṣhṭōmōhā key|kī niśhānī - dōnō̃ sambandhō̃ mē̃ na kisī mē̃ ghr̥iṇā hōgī , na kisī mē̃ lagāv vā jhukāv hōgā .

²⁰The sign of being a destroyer of attachment in both types of relations is that there will neither be dislike for anyone, nor will there be attachment to or dependence on anyone.

¹⁹Agar kisī sē ghr̥iṇā hai tō us ātmā K|kē avguṇ vā āpkē dilpasand na karnē vālē karma bārabār āpkī buddhi kō vichalit karē̃gē , na chāhtē bhī saṅkalp mē̃ , bōl mē̃ , svapn mē̃ bhī usī kā ulṭā chintan svataḥ hī chalēgā .

²¹If you dislike anyone, then the defects of that person, or actions that you don’t like performed by that one, will repeatedly disturb your intellect. ²²Even against your conscious wish, you will automatically have wrong ideas about that person in your thoughts, words, and dreams.

²⁰Yād bāp kō karē̃gē aur sāmnē āyēgī vah ātmā .

²³You will try to remember the Father, but that soul will appear in front of you.

²¹Jaisē dil K|kē jhukāv mē̃ lagāv vālī ātmā na chāhtē bhī apnē taraph ākarṣhit kar hī lētī hai .

²⁴Similarly, for a soul to whom you are attached or dependant upon in your heart, they will automatically attract you, even against your conscious wish.

²²Vah guṇ aur snēh K|kē rūp mē̃ buddhi kō ākarṣhit kartī hai aur ghr̥iṇā vālī ātmā svārtha key|kī pūrti na hōnē K|kē kāraṇ , svārtha buddhi kō vichalit kartā hai .

²⁵That soul will attract your intellect with his virtues or love, and a soul you dislike, will disturb your intellect because of your selfish motives not being fulfilled.

²³Jab tak svārtha pūrā nahī̃ hōtā tab tak us ātmā kē sāth virōdhī saṅkalp vā karma kā hisāb samāpt nahī̃ hōtā .

²⁶Until those selfish motives are fulfilled, the karmic account of opposing that soul in your thoughts and actions will continue.

²⁴Ghr̥iṇā kā bīj hai svārtha kā royal svarūp - ‘ ‘ chāhiē ' ' .

²⁷The seed of dislike is a royal form of a selfish motive, and that is, "Should do!" (karna chahiye).

²⁵Iskō yah karnā chāhiē , yah na karnā chāhiē , yah hōnā chāhiē .

²⁸"This one should do this. ²⁹He shouldn’t do that! ³⁰This should happen!”

²⁶Tō ‘ chāhiē ' kī chāh us ātmā sē vyarth sambandh jōṛ dētī hai .

³¹In this way desire of what you want to happen forges a wasteful relationship with that soul.

²⁷Ghr̥iṇā vālī ātmā kē prati sadā vyarth chintan hōnē K|kē kāraṇ pardarśhan chakradhārī ban jātē .

³²Because of constantly having wasteful thoughts for a soul you dislike, you spin the discus of looking at others.

²⁸Lēkin yah vyarth sambandh bhī ‘ naṣhṭōmōhā ' hōnē nahī̃ dēgē .

³³This wasteful relationship will not even allow you to become a destroyer of attachment.

²⁹Muhabbat sē mōh nahī̃ hōgā lēkin majbūrī sē .

³⁴There wouldn't be love out of love, but out of force.

³⁰Phir kyā kahtē haĩ - maĩ tō taṅg hō gaī hū̃ .

³⁵What do you then say? ³⁶“I’m so fed up!”

³¹Tō jō taṅg kartā hai usmē̃ buddhi tō jāyēgī nā .

³⁷Of course the intellect would be pulled by whoever is making you fed up.

³²Samay bhī jāyēgā , buddhi bhī jāyēgī aur śhaktiyā̃ bhī jāyēṅgī .

³⁸Your time will be wasted in that, your intellect will be wasted in that and your powers will be wasted in that.

³³Tō ēk hai yah sambandh .

³⁹Therefore, the first one is this relationship.

³⁴Dūsrā hai vināśhī snēh aur prāpti K|kē ādhār par vā alpkāl kē liē sahārā bannē K|kē kāraṇ lagāv vā jhukāv .

⁴⁰The second one is attachment or dependence on the basis of perishable love or attainment or because someone has become a temporary support for you.

³⁵Yah bhī laukik , alaukik dōnō̃ sambandh mē̃ buddhi kō apnī taraph khīñchtā hai .

⁴¹This too pulls your intellect towards itself, in terms of both lokik and alokik relationships.

³⁶Jaisē laukik mē̃ dēh K|kē sambandhiyō̃ dvārā snēh miltā hai , sahārā miltā hai , prāpti hōtī hai tō us taraph viśhēṣh mōh jātā hai nā .

⁴²In lokik life, when you receive love, support or attainments from bodily relationships, you have special attachment for those people.

³⁷Us mōh kō kāṭnē kē liē purūṣhārth kartē hō , lakṣhya rakhtē hō ki kisī bhī taraph buddhi na jāē .

⁴³Then, you make effort to break away from that attachment, and you aim to stop your intellect being pulled by them in any way.

³⁸Laukik kō chhōṛnē kē bād alaukik sambandh mē̃ bhī yahī sab bātē̃ buddhi kō ākarṣhit kartī haĩ . ³⁹Arthāt buddhi kā jhukāv apnī taraph sahaj kar lētī haĩ .

⁴⁴After you let these go, it is these same things with alokik relationships that pull your intellect, that is, they easily make your intellect depend on them.

⁴⁰Yah bhī dēhdhārī K|kē hī sambandh haĩ .

⁴⁵These too are relationships with bodily beings.

⁴¹Jab kōī samasyā jīvan mē̃ āyēgī , dil mē̃ kōī uljhan key|kī bāt hōgī tō na chāhtē bhī alpkāl K|kē sahārē dēnē vālē vā alpkāl key|kī prāpti karānē vālē , lagāv vālī ātmā hī yād āyēgī .

⁴⁶When you experience a problem in life, or there is some confusion in your heart, even against your comscious wish, you will only remember the soul who has given you some temporary support, someone who has given you some temporary attainment or a soul to whom you have attachment.

⁴²Bāp yād nahī̃ āyēgā .

⁴⁷You won't remember the Father.

⁴³Phir sē aisē lagāv lagānē vālī ātmāyē̃ apnē āpkō bachānē kē liē vā apnē kō right siddha karnē kē liē kyā sōchtī aur bōltī haĩ ki bāp tō nirākār aur ākār hai nā  !

⁴⁸Then, once again, what do the souls who have such attachment think and say in order to justify themselves and defend themselves? ⁴⁹That the Father is incorporeal and subtle; that someone is definitely needed in the corporeal form!

⁴⁴Sākār mē̃ kuchh chāhiē jarūr . ⁴⁵Lēkin yah bhūl jātī haĩ agar ēk bāp sē sarv prāpti kā sambandh , sarv sambandhō̃ kā anubhav aur sadā sahārē dātā kā aṭal viśhvās hai , niśhchay hai tō bāpdādā nirākār yā ākār hōtē bhī snēh K|kē bandhan mē̃ bā̃dhē huē haĩ .

⁵⁰However, you forget that if you have the relationship of all attainments with the one Father, that if you experience all relationships and you trust and have very firm faith in the Bestower of Support, then, although BapDada is incorporeal and subtle, He is bound to you in the bond of love.

⁴⁶Sākār rūp key|kī bhāsnā dētē haĩ .

⁵¹He gives you the feeling of the corporeal form.

⁴⁷Anubhav na hōnē kā kāraṇ  ?

⁵²What is the reason why you don’t experiencing this?

⁴⁸Knowledge dvārā yah samjhā hai ki sarv sambandh ēk bāp sē rakhnē haĩ lēkin jīvan mē̃ sarv sambandhō̃ kō nahī̃ lāyā hai .

⁵³Through knowledge, you have understood that you have to have all relationships with the one Father, but you haven't brought all of those relationships into your practical life.

⁴⁹Isliē sākṣhāt sarv sambandh key|kī anubhūti nahī̃ kar pātē haĩ .

⁵⁴This is why you are unable to experience all relationships in a practical way.

⁵⁰Jab bhakti mārg mē̃ bhakta mālā key|kī śhirōmaṇī mīrā kō bhī sākṣhātkār nahī̃ lēkin sākṣhāt anubhav huā tō kyā gyān sāgar K|kē direct gyān svarūp bachchō̃ kō sākār rūp mē̃ sarv prāpti K|kē ādhār mūrt , sadā sahārē dātā bāp kā anubhav nahī̃ hō saktā  !

⁵⁵Since, on the path of devotion, the most elevated devotee, Meera, didn’t just have a vision, but also had a practical experience, then can’t the children, who are embodiments of knowledge, the direct children of the Ocean of Knowledge, experience through the corporeal form, the One who is the basis of all attainments, the Father, the Bestower of Support?

⁵¹Tō phir sarvśhaktivān kō chhōṛ yathā śhakti ātmāō̃ kō sahārā kyō̃ banātē hō  !

⁵⁶So, why do you put aside the Almighty Authority and make souls, who are numberwise in their capacity, your support?

⁵²Yah bhī ēk guhya karmō̃ kā hisāb buddhi mē̃ rakhō .

⁵⁷Therefore, you must also keep this very deep account of karma in your intellect.

⁵³Karmō̃ kā hisāb kitnā guhya hai - iskō jānō .

⁵⁸The account of karma is very deep. ⁵⁹You must understand this.

⁵⁴Kisī bhī ātmā dvārā alpkāl kā sahārā lētē hō vā prāpti kā ādhār banātē hō , usī ātmā K|kē taraph buddhi kā jhukāv hōnē K|kē kāraṇ karmātīt bannē kē bajāē karmō̃ kā bandhan bandh jātā hai .

⁶⁰When you take some temporary support from a soul, or you make someone the basis of your attainment, then, because your intellect is dependent on that soul, instead of your becoming karmateet, a bondage of karma is created.

⁵⁵Ēk nē diyā dūsrē nē liyā - tō ātmā kā ātmā sē lēn-dēn huā .

⁶¹One gave and the other one took, and there was thereby an exchange of a soul with another soul.

⁵⁶Tō lēn-dēn kā hisāb banā vā samāpt huā  ? ⁵⁷Us samay anubhav aisē karē̃gē jaisē ki ham āgē baṛh rahē haĩ lēkin vah āgē baṛhnā , baṛhnā nahī̃ , lēkin karma bandhan K|kē hisāb kā khātā jamā kiyā .

⁶²Therefore, did you create an account through that exchange of give and take or did you finish something? ⁶³At that time, you feel as though you are making progress, but that progress is not really progress, but an accumulation in your account of karmic bondage.

⁵⁸Result kyā hōgī  !

⁶⁴What would the result of that be?

⁵⁹Karm-bandhanī ātmā , bāp sē sambandh kā anubhav kar nahī̃ sakēgī .

⁶⁵A soul bound by a bondage of karma will not be able to experience any relationship with the Father.

⁶⁰Karmbandhan K|kē bōjh vālī ātmā yād kī yātrā mē̃ sampūrṇ sthiti kā anubhav kar nahī̃ sakēgī , vah yād K|kē subject mē̃ sadā kamjōr hōgī .

⁶⁶A soul who has the burden of karmic bondage will not be able to experience being completely stable in the stage of the pilgrimage of remembrance. ⁶⁷Such souls will always be weak in the subject of remembrance.

⁶¹Knowledge sunnē aur sunānē mē̃ bhal hōśhiyār , sensible hōgī lēkin isēnsaphul nahī̃ hōgī .

⁶⁸They may be clever and sensible in listening to knowledge and relating it, but they wouldn’t be essence-full.

⁶²Serviceable hōgī lēkin vighna vināśhak nahī̃ hōgī .

⁶⁹They will be serviceable, but will not be a destroyers of obstacles.

⁶³Sēvā key|kī vr̥iddhi kar lē̃gē lēkin vidhipūrvak vr̥iddhi nahī̃ hōgī .

⁷⁰They will make service grow, but that growth won't be through the right method.

⁶⁴Isliē aisī ātmāyē̃ karma bandhan K|kē bōjh kāraṇ speaker ban saktī haĩ lēkin speed mē̃ nahī̃ chal saktī arthāt uṛtī kalā key|kī speed kā anubhav nahī̃ kar saktī .

⁷¹Such souls become speakers, but, because of their burden of karmic bondage, they’re unable to progress with speed, that is, they’re unable to experience the speed of the flying stage.

⁶⁵Tō yah bhī dōnō̃ prakār K|kē dēh K|kē sambandh haĩ jō ‘ mahātyāgī ' nahī̃ bannē dēgē .

⁷²Both of these types of relationships of the body don't allow you to become a great renunciate.

⁶⁶Tō sirph pahlē is dēh K|kē sambandh kō check karō - kisī bhī ātmā sē chāhē ghr̥iṇā K|kē sambandh mē̃ , chāhē prāpti vā sahārē K|kē sambandh sē lagāv tō nahī̃ hai  ?

⁷³Therefore, first of all, simply check your relationships of the body as to whether you have attachment to anyone in terms of dislike or in terms of attainment or support from them, that is, check that your intellect is not dependent.

⁶⁷Arthāt buddhi kā jhukāv tō nahī̃ hai  ? ⁶⁸Bār-bār buddhi kā jānā vā jhukāv siddh kartā hai ki bōjh hai .

⁷⁴If your intellect is repeatedly pulled to someone, or if there is dependence on someone, it proves that there is a burden.

⁶⁹Bōjh vālī chīj jhuktī hai .

⁷⁵Something that is burdened always bows down.

⁷⁰Tō yah bhī karmō̃ kā bōjh bantā hai isliē buddhi kā jhukāv na chāhtē bhī vahā̃ hī hōtā hai .

⁷⁶Therefore, this too becomes a burden of karma, and, thus even though you may not want it to your intellect does bow down there. ⁷⁷Do you understand?

⁷¹Samjhā - abhī tō ēk dēh K|kē sambandh key|kī bāt sunāī .

⁷⁸As yet, Baba has only told you about one thing connected with the body.

⁷²Tō apnē āp sē pūchhō - ki dēh K|kē sambandh kā tyāg kiyā  ?

⁷⁹Therefore, ask yourself: Have I renounced all relationships of the body?

⁷³Vā laukik sē tyāg kar alaukik mē̃ jōṛ liyā  ?

⁸⁰Or, have I only renounced everything with the lokik, but then forged them with the alokik?

⁷⁴Karmātīt bannē vālī ātmāyē̃ , is karma K|kē bandhan kā bhī tyāg karō .

⁸¹Souls who are going to become karmateet, also have to renounce this bondage of karma.

⁷⁵Tō brāhmaṇō̃ kē liē is sambandh kā tyāg hī tyāg hai .

⁸²So, for Brahmins, renunciation of these relationships is true renunciation.

⁷⁶Tō samjhā tyāg key|kī paribhāṣhā kyā hai  ?

⁸³So, do you now understand the definition of renunciation?

⁷⁷Abhī aur āgē sunāyēṅgē .

⁸⁴Now, Baba will tell you more later.

⁷⁸Yah tyāg kā saptāh course chal rahā hai .

⁸⁵This is a weekly course of renunciation.

⁷⁹Āj kā pāṭh pakkā huā  ?

⁸⁶Has today's lesson become firm?

⁸⁰Brāhmaṇō̃ key|kī viśhēṣhtā hai hī ‘ mahātyāgī ' .

⁸⁷The speciality of Brahmins is to be great renunciates.

⁸¹Tyāg K|kē binā bhāgya pā nahī̃ saktē .

⁸⁸Fortune cannot be attained without renunciation.

⁸²Aisē tō nahī̃ samajhtē brahmākumār-kumārī hō gayē tō tyāg hō gayā  ?

⁸⁹You don’t think just because you have become Brahma Kumars and Kumaris, that you have renounced everything, do you?

⁸³Brahmākumār-brahmākumārī kē liē tyāg key|kī paribhāṣhā guhya hō jātī hai .

⁹⁰The definition of renunciation is deeper for Brahma Kumars and Kumaris. ⁹¹Do you understand?

⁸⁴Samjhā  ?

⁹²Achcha.

⁸⁵Achchhā - ⁸⁶Aisē sadā nisvārthā , sarv kalyāṇkārī , sarv prāptiyō̃ kō sēvā mē̃ lagāē jamā karnē vālē , sadā dātā K|kē bachchē dēnē vālē , lēnē K|kē alpkāl K|kē prāpti sē niṣhkāmī , sadā sarv prati śhubh bhāvnā , kalyāṇ key|kī kāmnā rakhnē vālē mahādānī , vardānī śhrēṣhṭh ātmāō̃ kō bāpdādā kā yādpyār aur namastē .

⁹³To those who are constantly selfless; to those who are benefactors for everyone and accumulate by using all attainments for service; to those who are constant bestowers, the children of the Bestower; to those who are selfless in terms of taking any temporary attainment; to the elevated souls who are great donors and bestowers of blessings the ones who constantly have good wishes and benevolent feelings for all, BapDada's love, remembrance and namaste.

⁸⁷' ' ⁸⁸Teachers kē sāth - sēvādhārī ātmāō̃ kā sadā ēk hī lakṣhya rahtā hai ki bāp samān bannā hai  ?

⁹⁴BapDada meeting teachers: Do you server souls constantly only have the one aim of becoming equal to the Father?

⁸⁹Kyōṅki bāp samān seat par set hō .

⁹⁵This is because you are seated on the seat of being equal to the Father.

⁹⁰Jaisē bāp śhikṣhak ban , śhikṣhā dēnē kē nimitt bantē haĩ vaisē sēvādhārī ātmāyē̃ bāp samān karttavya par sthit hō .

⁹⁶Just as the Father became a Teacher and the Instrument to give you teachings, so too, server souls are fixed to perform the same duty, the same as that of the Father.

⁹¹Tō jaisē bāp K|kē guṇ vaisē nimitt banē huē sēvādhārī K|kē guṇ .

⁹⁷As are the Father's virtues, so too are the virtues of the instrument servers.

⁹²Tō sadā pahlē yah check karō - ki jō bhī bōl bōltē haĩ yah bāp samān haĩ  ?

⁹⁸Therefore, first of all, check whether the words you speak are constantly equal to those of the Father.

⁹³Jō bhī saṅkalp kartē haĩ yah bāp samān hai  !

⁹⁹Are the thoughts you create equal to those of the Father?

⁹⁴Agar nahī̃ tō check karkē change kar lō . ⁹⁵Karma mē̃ nahī̃ jāō .

¹⁰⁰If not, then, after checking, change them before putting them into action.

⁹⁶Aisē check karnē kē bād practical mē̃ lānē sē kyā hōgā  ?

¹⁰¹What will happen by checking yourself and then putting it into practice?

⁹⁷Jaisē bāp sadā sēvādhārī hōtē huē sarv kā pyārā aur sarv sē nyārā hai , aisē sēvā kartē sarv K|kē rūhānī pyārē bhī rahē̃gē aur sāth-sāth sarv sē nyārē bhī rahē̃gē  !

¹⁰²Just as the Father is loving to all and is also detached from all, even though He is the Server, so too, by serving in this way, you will be spiritually loved by all. ¹⁰³Together with this, you will also remain detached from everyone.

⁹⁸Bāp key|kī mukhya viśhēṣhtā hī hai - ‘ jitnā pyārā utnā nyārā ' .

¹⁰⁴The main speciality of the Father is that He is detached to the same extent that He is loving.

⁹⁹Aisē bāp samān sēvā mē̃ pyārē aur buddhiyōg sē sadā ēk bāp K|kē pyārē sarv sē nyārē .

¹⁰⁵Be as loving as the Father is in service, and constantly remain loving to the one Father with your intellect’s yoga and detached from everyone else.

¹⁰⁰Iskō kahā jātā hai - ‘ bāp samān sēvādhārī ' .

¹⁰⁶This is called being a server equal to the Father.

¹⁰¹Tō śhikṣhak bannā arthāt bāp key|kī viśhēṣh is viśhēṣhtā kō follow karnā . ¹⁰²Sēvā mē̃ tō sabhī bahut achchhī mēhnat kartē hō lēkin kahā̃ nyārā bannā hai aur kahā̃ pyārā bannā hai - iskē ūpar viśhēṣh attention .

¹⁰⁷Therefore, to be a teacher means to follow this speciality of the Father. ¹⁰⁸All of you are working very hard in service, but you do have to pay special attention, because, sometimes you have to be detached and, sometimes, loving. ¹⁰⁹If you don't do service with love, that is not right, whereas if you do service whilst being trapped in love, that too is not right.

¹⁰³Agar pyār sē sēvā na karō tō bhī ṭhīk nahī̃ aur pyār mē̃ phanskar sēvā karō tō bhī ṭhīk nahī̃ .

¹¹⁰Therefore, do service with love, but do it whilst remaining detached, for only then will there be success in service.

¹⁰⁴Tō pyār sē sēvā karnī hai lēkin nyārī sthiti mē̃ sthit hōkar karnī hai tab sēvā mē̃ saphaltā hōgī .

¹¹¹If the success you receive is less than the effort you make, then something is definitely lacking in your balance of being loving and detached.

¹⁰⁵Agar mēhnat K|kē hisāb sē saphaltā cum|kam miltī hai tō jarūr pyārē aur nyārē bannē K|kē balance mē̃ kamī hai .

¹¹²Therefore, a server means someone who is loving to the Father and detached. ¹¹³That is the best stage of all. ¹¹⁴This is what is meant as a life like that of a lotus. ¹¹⁵This is why Shaktis are shown seated on a lotus.

¹⁰⁶Isliē sēvādhārī arthāt bāp kā pyārā aur duniyā sē nyārā .

¹¹⁶It is because they are as loving and detached as a lotus that they are portrayed sitting on a lotus.

¹⁰⁷Yahī sabsē achchhī sthiti hai .

¹¹⁷So, all you servers are seated on a lotus, are you not?

¹⁰⁸Isī kō hī ‘ kamal puṣhp samān ' jīvan kahā jātā hai .

¹¹⁸A seat means your stage. ¹¹⁹That stage has been portrayed in the form of a seat.

¹⁰⁹Isliē śhaktiyō̃ kō kamal āsan bhī dētē haĩ  !

¹²⁰However, it isn't that someone is accurately seated on a lotus.

¹¹⁰Kamal puṣhp par virājmān dikhātē haĩ .

¹²¹Therefore, always remain seated on the lotus-seat.

¹¹¹Kyōṅki kamal samān nyārē aur pyārē haĩ .

¹²²Always pay attention that the lotus never falls into the mud.

¹¹²Tō sabhī sēvādhārī kamal āsan par virājmān hō nā  ? ¹¹³Āsan arthāt sthiti .

¹²³BapDada meeting Kumars: To belong to the Father in your kumar life is a sign of such great fortune!

¹¹⁴Sthiti kō hī āsan kā rūp diyā hai .

¹²⁴Do you experience having been saved from being tied in so many bondages?

¹¹⁵Bākī kamal par kōī baiṭhā huā tō nahī̃ hai nā  ?

¹²⁵A kumar life means a life that is free from many bondages.

¹¹⁶Tō sadā kamal āsan par baiṭhō .

¹²⁶You don't have any type of bondage.

¹¹⁷Kabhī kamal kīchaṛ mē̃ na chalā jāē iskā sadā dhyān rahē  !

¹²⁷There shouldn't even be the bondage of the conciousness of the body.

¹¹⁸Achchhā - ¹¹⁹Kumār kē sāth

¹²⁸All bondages come due to the conciousness of the body.

¹²⁰Kumār jīvan mē̃ bāp kā bannā - kitnē bhāgya key|kī niśhānī hai  !

¹²⁹Therefore, constantly continue to move along whilst considering yourselves to be souls, brothers.

¹²¹Aisē anubhav kartē hō ki ham kitnē bandhanō̃ mē̃ jānē sē bach gayē  ?

¹³⁰By having this awareness, you will be able to move forward in your kumar life and remain free from obstacles.

¹²²Kumār jīvan arthāt anēk bandhanō̃ sē mukt jīvan .

¹³¹There should not be any weakness even in your thoughts or dreams.

¹²³Kisī bhī prakār kā bandhan nahī̃ .

¹³²This is called being a destroyer of obstacles.

¹²⁴Dēh K|kē bhān kā bhī bandhan na hō . ¹²⁵Is dēh K|kē bhān sē sab bandhan ā jātē haĩ .

¹³³While walking and moving along, you should have the natural awareness of being souls. ¹³⁴When you look at others, look at the soul.

¹²⁶Tō sadā apnē kō ātmā bhāī haĩ - aisē hī samajhkar chaltē rahō .

¹³⁵When you listen to something, listen whilst considering yourself to be a soul. ¹³⁶Never forget this lesson!

¹²⁷Isī smr̥iti sē kumār jīvan sadā nirvighna āgē baṛh saktī hai .

¹³⁷Kumars can go ahead a great deal in service. ¹³⁸However, whilst serving, if you forget to serve yourself, then obstacles come.

¹²⁸Saṅkalp vā svapn mē̃ bhī kōī kamzōrī na hō iskō kahā jātā hai - vighna vināśhak .

¹³⁹A kumar means to be a hard worker, but you do have to be free from obstacles. ¹⁴⁰There should be the balance of both serving the self and serving the world.

¹²⁹Bas chaltē phirtē yah natural smr̥iti rahē ki ham ātmā haĩ . ¹³⁰Dēkhō tō bhī ātmā kō , sunō tō bhī ātmā hōkar .

¹⁴¹Don't become so busy in service that you become careless in serving yourself, because you kumars can make yourselves move forward as much as you want.

¹³¹Yah pāṭh kabhī bhī na bhūlē .

¹⁴²Kumars also have physical strength.

¹³²Kumār sēvā mē̃ tō bahut āgē chalē jātē haĩ lēkin sēvā kartē agar sva key|kī sēvā bhūlē tō phir vighna ā jātā hai .

¹⁴³You also have the power of determination. ¹⁴⁴This is why you can do whatever you want. ¹⁴⁵Because you have both these powers you can move forward. ¹⁴⁶However, you do need the art of balancing to take you into the stage of ascent.

¹³³Kumār arthāt hard worker tō hō hī lēkin nirvighna bannā hai .

¹⁴⁷When there is balance of serving the self and serving the world, there will continue to be progress that is free from obstacles.

¹³⁴Sva key|kī sēvā aur viśhva key|kī sēvā dōnō̃ kā balance hō .

¹⁴⁸Do you kumars constantly consider yourselves to be with the Father? ¹⁴⁹“I and the Father are constantly together”.

¹³⁵Sēvā mē̃ itnē busy na hō jāō jō sva key|kī sēvā mē̃ albēlē hō jāō .

¹⁵⁰Have you become such constant companions? ¹⁵¹Usually, one or another person becomes a companion in life.

¹³⁶Kyōṅki kumār jitnā apnē kō āgē baṛhānē chāhē̃ baṛhā saktē haĩ .

¹⁵²So, who is your life-companion? ¹⁵³(The Father.) ¹⁵⁴You could never ever find such a true Companion.

¹³⁷Kumār mē̃ śhārīrik śhakti bhī hai aur sāth-sāth dr̥iṛh saṅkalp key|kī bhī śhakti hai isliē jō chāhē kar saktē haĩ , in dōnō̃ śhaktiyō̃ dvārā āgē baṛh saktē haĩ .

¹⁵⁵No matter how lovely your companion may be, physical companions can never fulfil the responsibility of companionship for all time, whereas this true spiritual Companion will constantly fulfil the responsibility of companionship.

¹³⁸Lēkin balance key|kī kalā chaṛhtī kalā mē̃ lē jāēgī .

¹⁵⁶Therefore, are you kumars alone or are you combined? ¹⁵⁷(Combined.)

¹³⁹Sva sēvā aur viśhva key|kī sēvā , dōnō̃ kā balance hō tō nirvighna vr̥iddhi hōtī rahēgī . ¹⁴⁰2 . kumār sadā apnē kō bāp kē sāth samajhtē hō  ?

¹⁵⁸So, you don't have any thoughts of making someone else your companion, do you? ¹⁵⁹Whenever any difficulty arises or when you are ill, when there is difficulty about preparing food, do you have such thoughts of making someone your companion or not?

¹⁴¹Bāp aur maĩ sadā sāth-sāth haĩ , aisē sadā K|kē sāthī banē hō  ?

¹⁶⁰Whenever you have any such thought, then consider that to be a wasteful thought and finish it for all time in a second.

¹⁴²Vaisē bhī jīvan mē̃ sadā kōī na kōī sāthī banātē haĩ . ¹⁴³Tō āpkē jīvan kā sāthī kaun  ?

¹⁶¹This is because, today, you may make that one your companion, but what guarantee do you have of that person for tomorrow?

¹⁴⁴ ( bāp ) aisā sachchā sāthī kabhī bhī mil nahī̃ saktā .

¹⁶²Therefore, what would be the the benefit of making someone impermanent as your companion.

¹⁴⁵Kitnā bhī pyārā sāthī hō lēkin dēhdhārī sāthī sadā kā sāth nahī̃ nibhā saktē aur yah rūhānī sachchā sāthī sadā sāth nibhānē vālā hai .

¹⁶³So, by constantly considering yourselves to be combined, all other thoughts will finish because the Almighty Authority is your Companion. ¹⁶⁴Just as darkness cannot remain in front of the sun, so too, Maya cannot stay in front of the Almighty Authority.

¹⁴⁶Tō kumār akēlē hō yā combined hō  ?

¹⁶⁵Only then will you all become conquerors of Maya. ¹⁶⁶Achcha.

¹⁴⁷ ( combined ) phir aur kiskō sāthī banānē kā saṅkalp tō nahī̃ ātā hai  ?

¹⁶⁷Blessing: May you be an embodiment of success who is sensible and does three types of service simultaneously.

¹⁴⁸Kabhī kōī muśhkilāt āyē , bīmārī āyē , khānā banānē key|kī muśhkil hō tō sāthī banānē kā saṅkalp āyēgā yā nahī̃  ?

¹⁶⁸According to the present time, you have to do three types of service through your thoughts, words and deeds simultaneously.

¹⁴⁹Kabhī bhī aisā saṅkalp āyē tō isē ‘ vyarth saṅkalp ' samajh sadā kē liē second mē̃ samāpt kar lēnā .

¹⁶⁹Together with words and deeds you must, continue to serve with pure thoughts in your mind and also have an elevated attitude, and you will receive the fruit of that.

¹⁵⁰Kyōṅki jisē āj sāthī samajhkar sāthī banāyēṅgē kal uskā kyā bharōsā  ! ¹⁵¹Isliē vināśhī sāthī banānē sē phāydā hī kyā  !

¹⁷⁰Words can only have that power when your mind is powerful. ¹⁷¹Otherwise, you become like a pundit who just talks about it, because he just repeats like a parrot whatever he reads.

¹⁵²Tō sadā combined samajhnē sē aur saṅkalp samāpt hō jāyēṅgē kyōṅki sarvśhaktivān sāthī hai .

¹⁷²A gyani soul is one who is sensible and does all three types of service simultaneously and receives the blessing of success at the same time.

¹⁵³Jaisē sūrya kē āgē andhkār ṭhahar nahī̃ saktā vaisē sarvśhaktivān kē āgē māyā ṭhahar nahī̃ saktī . ¹⁵⁴Tō sab māyājīt hō jāyēṅgē .

¹⁷³Slogan: The greatness of a great soul is to give every soul the experience of peace, happiness and power through his every word and action and look.

¹⁵⁵Achchhā - ōmśhānti .

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