बुधवार 28 अप्रैल 1982 की अव्यक्त मुरली

⁰> ¹28-04-82 ōm śhānti avyakt bāpdādā madhuban

⁰> > 28-04-82 Om Shanti Avyakt Bapdada Madhuban

²“ sarvasva tyāgī kī niśhāniyā̃ ”

¹Signs of complete renunciates.

³Sarvasva tyāgī bachchō̃ prati bāpdādā bōlē  :

²BapDada is seeing all the great renunciate children who have renounced everything.

⁴Bāpdādā chārō̃ ōr K|kē sarv mahātyāgī , sarvanśh tyāgī bachchō̃ kō dēkh rahē haĩ .

³BapDada is seeing which children are attaining this great fortune and have come close.

⁵Kaun sē , kaun sē bachchē is mahān bhāgya kō prāpt kar rahē haĩ vā samīp pahũch gayē haĩ - aisē samīp arthāt samān , śhrēṣhṭh , sarvanśh tyāgī bachchō̃ kō bāpdādā bhī dēkh harṣhit hōtē haĩ .

⁴He is pleased to see such close, such equal, elevated and complete renunciate children. ⁵What are the specialities of the children who are complete renunciates, on the basis of which they come close and become equal?

⁶Sarvanśh tyāgī bachchō̃ key|kī viśhēṣhtā kyā hai , jin viśhēṣhatāō̃ K|kē ādhār par samīp vā samān bantē haĩ  ?

⁶With the last words in the corporeal form, Baba related three specialities:

⁷Sākār tan dvārā bhī last bōl mē̃ tīn viśhēṣhatāyē̃ sunāī thī̃ḥ - ⁸1 . saṅkalp mē̃ sadā nirākārī sō sākārī , sadā nyārī aur bāp key|kī pyārī ātmāyē̃ .

⁷1. Although corporeal, to be constantly incorporeal in thoughts and to be souls who are constantly detached and loving to the Father.

⁹2 . vāṇī mē̃ sadā niraahaṅkārī arthāt sadā rūhānī madhurtā aur nirmāntā .

⁸2. To be constantly egoless in words, that is, to have spiritual sweetness and humility.

¹⁰3 . karma mē̃ her|har karmēndriy dvārā nirvikārī arthāt purity key|kī personality vālī .

⁹3. To be viceless in action in all the physical senses, that is, to have the personality of purity.

¹¹Tō her|har karmēnndriy dvārā mahādānī vā vardānī . ¹²Mastak dvārā sarv kō svarūp key|kī smr̥iti dilānē K|kē vardānī vā mahādānī . ¹³Nayanō̃ sē rūhānī dr̥iṣhṭi dvārā sarv kō sv-dēś arthāt muktidhām aur svarājya arthāt jīvanmukti - apnē rājya kā darśhan karānā vā rāstā dikhānē kā dr̥iṣhṭi dvārā īśhārā dēnā .

¹⁰So, be a great donor and a bestower of blessings through your all your physical senses - through your forehead, be a bestower of blessings and a great donor and remind everyone of their original form; with the spiritual drishti through your eyes grant everyone a vision of their original home, the land of liberation, and of their sovereignty, liberation-in-life. ¹¹Give them a glimpse of their kingdom or a signal of the path through your drishti.

¹⁴Aisā anubhav karānē kā vardān dēnā ki jō ātmāyē̃ mahsūs karē̃ ki yahī hamārā aslī ghar aur rājya hai . ¹⁵Ghar kā rāstā , rājya pānē kā rāstā mil gayā .

¹²Give souls a blessing to have such an experience that they feel that is their real home and kingdom; that they feel they have found the way home and the way to attain their kingdom.

¹⁶Aisē mahādān vā vardān pākar sadā harṣhit hō jāē̃ .

¹³Having received such a great donation and blessing, they should become constantly cheerful.

¹⁷Mukh dvārā rachayitā aur rachnā K|kē vistār kō spaṣhṭ jān , svayã kō rachayitā key|kī pahlī rachnā - śhrēṣhṭh brāhmaṇ sō dēvtā bannē kā vardān pā lē̃ .

¹⁴From your words, they should clearly understand the expansion of the Creator and creation and attain the blessing of becoming the first creation of the Creator - the elevated Brahmins who then become deities.

¹⁸Aisē hastō̃ dvārā sadā sahaj yōgī , karmayōgī bannē K|kē vardān dēnē vālē śhrēṣhṭh karmadhārī , śhrēṣhṭh phal prāpt karnē K|kē vardānī banānē vālē .

¹⁵Similarly, with your hands, become a bestower of blessings who gives others the blessing of becoming constantly easy yogis and karma yogis who perform elevated actions and attain elevated fruit.

¹⁹Charaṇ kamal dvārā her|har kadam follow father kar , her|har kadam mē̃ padamō̃ key|kī kamāī jamā karnē K|kē vardānī .

¹⁶With your lotus feet, follow the father at every step and give the blessing of accumulating an income of multimillions at every step.

²⁰Aisē her|har karmēndriy dvārā viśhēṣh anubhūti karānē K|kē vardānī arthāt - ‘ nirvikārī jīvan ' .

¹⁷Become a bestower of blessings who gives a special experience through each of your physical senses, which means to lead a viceless life.

²¹Yah tīn viśhēṣhatāyē̃ sarvasva tyāgī kī sadā spaṣhṭ dikhāī dē̃gī .

¹⁸These three specialities will be clearly visible in one who is a complete renunciate.

²²Sarvanśh tyāgī ātmā kisī bhī vikār K|kē aṅśh K|kē bhī vaśhībhūt hō kōī karma nahī̃ karēgī .

¹⁹A complete renunciate soul will never perform any action under the slightest influence of any of the vices.

²³Vikārō̃ kā royal aṅśh svarūp pahlē bhī sunāyā hai ki mōṭē rūp mē̃ vikār samāpt hō royal rūp mē̃ aṅśh mātra K|kē rūp mē̃ rah jātē haĩ .

²⁰You have been told earlier of the form of the royal trace of vices. ²¹The gross form of vices has finished but a trace of it in the royal form still remains.

²⁴Vah yād hai nā  !

²²You do remember this, do you not?

²⁵Brāhmaṇō̃ key|kī bhāṣhā bhī royal ban gaī hai .

²³The language of Brahmins has become royal.

²⁶Abhī vah vistār tō bahut lambā hai .

²⁴That expansion is now very long.

²⁷Maĩ hī yathārth hū̃ vā right hū̃ - aisā apnē kō siddha karnē K|kē royal bhāṣhā K|kē śhabda bhī bahut haĩ .

²⁵"I am correct! or "I am right!" ²⁶There are many such words of royal language that you use to justify yourself.

²⁸Apnī kamzōrī chhipākar dūsrē key|kī kamzōrī siddha karnē vā spaṣhṭ karnē kā vistār karnā , uskē bhī bahut royal śhabda haĩ .

²⁷There are also many royal words for hiding your own weakness and creating an expansion of revealing and clearly showing the weaknesses of others.

²⁹Yah bhī baṛī dictionary haĩ .

²⁸This too is a big dictionary.

³⁰Jō vāstaviktā nahī̃ hai lēkin svayã kō siddha karnē vā svayã key|kī kamzōriyō̃ K|kē bachāv kē liē manmat K|kē bōl haĩ .

²⁹That is not the reality, but in order to prove yourself right, or in order to justify your weaknesses, the words of your own dictates are used.

³¹Vah vistār achchhī tarah sē sab jāntē hō .

³⁰All of you know this expansion very well!

³²Sarvanśha tyāgī kī aisī bhāṣhā nahī̃ hōtī - jismē̃ kisī bhī vikār kā aṅśh mātra bhī samāyā huā hō .

³¹A complete renunciate never has such language in which there is the slightest trace of any of the vices.

³³Tō mansā-vāchā-karmaṇā , sambandh-sampark mē̃ sadā vikārō̃ K|kē aṅśh mātra sē bhī parē , iskō kahā jātā hai ‘ sarvanśh tyāgī ' . ³⁴Sarv aṅśh kā tyāg .

³²To be constantly beyond the slightest trace of vice in your thought, word and deed is known as being a complete renunciate – one who renounces all trace of it.

³⁵Sarvanśh tyāgī , sadā viśhva-kalyāṇakārī key|kī viśhēṣhtā vālē hōṅgē .

³³A complete renunciate always has the speciality of being a world benefactor.

³⁶Sadā dātā kā bachchā dātā ban sarv kō dēnē key|kī bhāsnā sē bharpūr hōṅgē .

³⁴He is constantly a bestower, a child of the Bestower and filled with the feeling of wanting to give to others.

³⁷Aisē nahī̃ ki yah karē vā aisī paristhiti hō , vāyumaṇḍal hō tab maĩ yah karū̃ .

³⁵He wouldn't say that only if the other one does it, or only if the situation changes or the atmosphere changes will he do something.

³⁸Dūsrē kā sahyōg lēkar K|kē apnē kalyāṇ K|kē śhrēṣhṭh karma karnē vālē arthāt lēkar phir dēlē vālē , sahyōg liyā phir diyā , tō lēnā aur dēnā dōnō̃ sāth-sāth huā .

³⁶To do that is to be someone who takes the support of others before he performs a benevolent task, that is, to be someone who first takes and then gives, to take co-operation first and then give.

³⁹Lēkin sarvanśh tyāgī svayã master dātā ban paristhitiyō̃ kō bhī parivartan karnē kā , kamjōr kō śhaktiśhālī banānē kā , vāyumaṇḍal vā vr̥itti kō apnī śhaktiyō̃ dvārā parivartan karnē kā , sadā svayã kō kalyāṇ arth|earth jimmēvār ātmā samajh her|har bāt mē̃ sahyōg vā śhakti K|kē mahādān vā vardān dēnē kā saṅkalp karē̃gē .

³⁷Therefore, that is both giving and taking at the same time. ³⁸However, a complete renunciate is a master bestower and constantly considers himself to be responsible for bringing benefit to transform sitations, for making weak ones powerful using his own powers, to transform the atmosphere and attitude. ³⁹He always thinks in every situation of giving the great donation and blessing of his co-operation and powers.

⁴⁰Yah hō tō yah karē̃ , nahī̃ .

⁴⁰He doesn't say: "When this happens, I will do it."

⁴¹Master dātā ban parivartan karnē key|kī , śhubh bhāvnā sē śhaktiyō̃ kō kārya mē̃ lagānē arthāt dēnē kā kārya kartā rahēgā .

⁴¹No! ⁴²He is a master bestower, and, with the pure feelings of bringing about transformation continues to carry out the task by using his powers, that is, of giving to others.

⁴²Mujhē dēnā hai , mujhē karnā hai , mujhē badalnā hai , mujhē nirmān bannā hai .

⁴³"I have to give! ⁴⁴I have to do this! ⁴⁵I have to change! ⁴⁶I have to be humble!"

⁴³Aisē ‘ ‘ ōṭē sō arjun ' ' arthāt dātāpan key|kī viśhēṣhtā hōgī .

⁴⁷Those who take the initiative in this are Arjuna, that is, they have the speciality of being a bestower.

⁴⁴Sarvanśh tyāgī arthāt sadā guṇ mūrt .

⁴⁸A complete renunciate is one who is always an embodiment of virtues.

⁴⁵Guṇ mūrt kā arth|earth hai guṇvān bannā aur sarv mē̃ guṇ dēkhnā .

⁴⁹To be an embodiment of virtues means to be virtuous and also see virtues in everyone.

⁴⁶Agar svayã guṇ mūrt hai tō uskī dr̥iṣhṭi aur vr̥itti aisī guṇ sampann hō jāyēgī jō uskī dr̥iṣhṭi vr̥itti dvārā sarv mē̃ jō guṇ hōgā vahī dikhāī dēgā .

⁵⁰When someone is an embodiment of virtues, his vision and attitude will be complete with virtues so that with his vision and attitude he will only see the virtues of others.

⁴⁷Avguṇ dēkhtē , samajhtē bhī kisī kā bhī avguṇ buddhi dvārā grahaṇ nahī̃ karēgā . ⁴⁸Arthāt buddhi mē̃ dhāraṇ nahī̃ karēgā .

⁵¹Whilst seeing and understanding defects, his intellect will not imbibe anyone's defects, that is, he will not keep them in his intellect.

⁴⁹Aisā ‘ holy hans ' hōgā .

⁵²He is a holy swan in this way.

⁵⁰Kaṅkaṛ kō jāntē bhī grahaṇ nahī̃ karēgā .

⁵³Even whilst recognising stones, he doesn't pick them up.

⁵¹Aur hī us ātmā K|kē avguṇ kō miṭānē kē liē svayã mē̃ prāpt huē guṇ key|kī śhakti dvārā us ātmā kō bhī guṇgān banānē mē̃ sahyōgī hōgā . ⁵²Kyōṅki master dātā K|kē saṅskār haĩ .

⁵⁴In fact, with the power of virtues he has attained, he will try to remove the defects of other souls and help them to become virtuous because he has the sanskars of being a master bestower.

⁵³Sarvanśh tyāgī sadā apnē kō her|har śhrēṣhṭh kārya K|kē - sēvā key|kī saphaltā K|kē kārya mē̃ , brāhmaṇ ātmāō̃ key|kī unnati K|kē kārya mē̃ , kamzōrī vā vyarth vātāvaraṇ kō badalnē K|kē kārya mē̃ jimmēvār ātmā samajhē̃gē .

⁵⁵A complete renunciate considers himself to be responsible in every task - the task of attaining success in service, the task of progress of Brahmin souls and the task of transforming any atmosphere of weakness or wastefulness.

⁵⁴Sēvā mē̃ vighna bannē K|kē kāraṇ vā sambangha samparka mē̃ kōī bhī number-vār ātmāō̃ K|kē kāraṇ jarā bhī halchal hōtī hai , tō sarvannśa tyāgī bēhad K|kē ādhārmūrt samajh , chārō̃ ōr key|kī halchal kō achal banānē key|kī jimmēvārī samajhē̃gē .

⁵⁶When there is the slightest upheaval due to an obstacle in service or due to souls in connection or relationship who are numberwise, a complete renunciate soul considers himself to be an embodiment of unlimited support and considers it to be his responsibility to stabilise that upheaval.

⁵⁵Aisē bēhad key|kī unnati K|kē ādhār mūrt sadā svayã kō anubhav karē̃gē .

⁵⁷He experiences himself to be a constant image of support for such unlimited progress.

⁵⁶Aisā nahī̃ ki yah tō is sthān key|kī bāt hai yā is bahan vā bhāī kī bāt hai .

⁵⁸He doesn't think that that situation is of that particular place or of that particular brother or sister.

⁵⁷Nahī̃ .

⁵⁹No!

⁵⁸‘ mērā parivār hai ' .

⁶⁰It is my family!

⁵⁹Maĩ kalyāṇkārī nimitt ātmā hū̃ .

⁶¹I am a benevolent, instrument soul!

⁶⁰Title viśhva-kalyāṇakārī kā milā huā haĩ na ki sirph sv-kalyāṇakārī vā apnē centre K|kē kalyāṇkārī .

⁶²You have received the title of “World benefactors”, not just “Self-benefactors” or “Centre-benefactors”.

⁶¹Dūsrē key|kī kamzōrī arthāt apnē parivār key|kī kamzōrī hai , aisē bēhad kē nimitt ātmā samajhē̃gē .

⁶³The weakness of others means the weakness of your family. ⁶⁴He considers himself to be an instrument in an unlimited way.

⁶²Maĩ-pan nahī̃ , nimitt mātra haĩ arthāt viśhva-kalyāṇ K|kē ādhārmūrt bēhad K|kē kārya K|kē ādhārmūrt haĩ .

⁶⁵He doesn’t have the consciousness of "I" but of being an instrument, that is, of being an image of support for world benefit, an image of support for the unlimited task.

⁶³Sarvanśh tyāgī sadā ēkras , ēk mat , ēk hī parivār kā ēk hī kārya hai - sadā aisē ēk hī smr̥iti mē̃ number ēk ātmā hōṅgē .

⁶⁶A complete renunciate is always constant, and has the awareness that this is the one task of the one family. ⁶⁷By having the awareness of just One, he becomes a number one soul.

⁶⁴Sarvanśh tyāgī sadā svayã kō pratyakṣhaphal prāpt bhaī phalsvarūp ātmā anubhav karē̃gē . ⁶⁵Arthāt sarvanśh tyāgī ātmā sadā sarv pratyakṣha phalō̃ sē sampann avināśhī vr̥ikṣha K|kē samān hōgī . ⁶⁶Sadā phalsvarūp hōṅgī .

⁶⁸A complete renunciate soul experiences himself to be a soul who is an embodiment of the instant fruit, and one who has attained the instant fruit. ⁶⁹This means a complete renunciate soul is like an imperishable tree that is complete with all instant and practical fruit.

⁶⁷Isliē had K|kē karma kā , had K|kē phal pānē key|kī alpkāl key|kī ichchhā sē - ‘ ichchhā mātram avidyā ' hōṅgē .

⁷⁰Such a soul is constantly an embodiment of fruit. ⁷¹This is why he is ignorant of any temporary desire to receive the limited fruit of limited actions.

⁶⁸Sadā pratyakṣha phal khānē vālē , sadā manadurūsta vālē hōṅgē .

⁷²He is someone whose mind is constantly healthy because of eating practical fruit.

⁶⁹Sadā svastha hōṅgē .

⁷³He is always healthy.

⁷⁰Kōī bhī man key|kī bīmārī nahī̃ hōgī .

⁷⁴He does not have any illness of the mind.

⁷¹Sadā ‘ manmanābhav ' hōṅgē .

⁷⁵He is constantly manmanabhav.

⁷²Tō aisē sarvanśh tyāgī banē hō  ?

⁷⁶Have you become such complete renunciates?

⁷³Tīnō̃ hī viśhēṣhtā sāmnē rakh svayã sē pūchhō ki maĩ vaun-sā ‘ tyāgī ' hū̃  ?

⁷⁷Keep all three specialities in front of you and ask yourself: What type of renunciate am I?

⁷⁴Kahā̃ tak pahũchē haĩ  ?

⁷⁸How far have I reached?

⁷⁵Kitnī pauṛiyā̃ chaṛh karkē bāp samān key|kī mañjil par pahũchē haĩ  ? ⁷⁶Full sṭaip tak pahũchē hō yā abhī kuchh sṭaip tak pahũchē hō  ?

⁷⁹Have many steps have I climbed and how close have I come to the destination of becoming equal to the Father?

⁷⁷Yā abhī kuchh sṭaip rah gayē haĩ  ? ⁷⁸Tyāg key|kī bhī sṭaip sunāī nā .

⁸⁰Have you climbed all the steps or have you only climbed a few steps?

⁷⁹Tō kis sṭaip tak pahũchē hō  ? ⁸⁰Sāt course mē̃ sē kitnē course kiyē haĩ  ?

⁸¹Out of the seven days' course, how many courses (lessons) have you completed?

⁸¹Saptāh pāṭh kā last mē̃ bhōg paṛtā hai - tō bāpdādā bhī abhī bhōg ḍālē  ?

⁸²In the seven days' course, bhog is offered on the last day. ⁸³Should BapDada offer bhog now?

⁸²Āp lōg tō her|har gurūvār kō bhōg lagātē hō lēkin bāpdādā tō mahābhōg karē̃gē nā .

⁸⁴All of you offer bhog every Thursday, but BapDada offers the mahabhog (great bhog).

⁸³Jaisē sandēśiyā̃ ūpar vatan mē̃ bhōg lē jātī haĩ - tō bāpdādā bhī kahā̃ lē jāyēṅgē  !

⁸⁵The trance messengers carry bhog to the subtle region, but where does BapDada take bhog?

⁸⁴Pahlē svayã kō bhōg mē̃ samarpaṇ karō .

⁸⁶First of all, surrender yourself as bhog.

⁸⁵Bhōg bhī bāp kē āgē samarpaṇ kartē hō nā .

⁸⁷Bhog is also offered to the Father, is it not?

⁸⁶Abhī svayã kō sadā pratyakṣha phalsvarūp banākar samarpaṇ karō . ⁸⁷Tab mahābhōg hōgā .

⁸⁸Having made yourself into one who is constantly an embodiment of fruit, now surrender yourself, for only then will mahabhog be offered.

⁸⁸Apnē āpkō sampann banākar offer karō .

⁸⁹Having made yourself complete offer yourself!

⁸⁹Sirph sthūl bhōg key|kī offer nahī̃ karō .

⁹⁰Don't just offer physical bhog.

⁹⁰Sampann ātmā ban svayã kō offer karō .

⁹¹Become a complete soul and offer yourself!

⁹¹Samjhā - bākī kyā karnā hai vah samajh mē̃ āyā  ?

⁹²Do you understand? ⁹³Have you understood what more you need to do?

⁹²Achchhā - bākī ēk bārī milnē kā rahā huā hai .

⁹⁴Achcha, now one more turn (time) of meeting remains.

⁹³Vaisē tō sākār dvārā milan mēlē kā , is rūprēkhā sē milnē kā āj antim samay hai .

⁹⁵In fact, today is the last meeting of the meeting in the corporeal form in this way.

⁹⁴Programme pramāṇ tō āj sākār mēlē kā samāpti samārōh hai phir tō āgē key|kī bāt āgē dēkhē̃gē .

⁹⁶According to the programme, today is the completion ceremony of the meeting in the corporeal form. ⁹⁷Later we shall see what happens then.

⁹⁵Extra ēk bāp kā chugā bhī mil jāyēgā .

⁹⁸You will receive an extra bonus from the Father.

⁹⁶Lēkin is sārē milan mēlē kā sva prati sār kyā liyā  ?

⁹⁹However, what was the essence of these meetings that you took for yourself?

⁹⁷Sirph sunā vā samākar svarūp mē̃ lāyā  ? ⁹⁸Is milan mēlē key|kī season viśhēṣh kis season kō lāyēgī  ?

¹⁰⁰Did you just hear what Baba said or did you merge that within yourself and put it into a practical form?

⁹⁹Is season kā phal kyā nikalēgā  ?

¹⁰¹What particular fruit will the season of this meeting bring?

¹⁰⁰Season K|kē phal kā mahatva hōtā hai nā  !

¹⁰²What fruit will emerge from this season of meetings?

¹⁰¹Tō is season kā phal kyā nikalā  !

¹⁰³There is importance of seasonal fruit, is there not?

¹⁰²Bāpdādā milā yah tō huā lēkin milnā arthāt samān bannā .

¹⁰⁴What was the fruit that emerged this season? ¹⁰⁵Of course you met BapDada, but to meet means to become equal!

¹⁰³Tō sadā bāp samān bannē K|kē dr̥iṛh saṅkalp kā phal bāpdādā kō dikhāyēṅgē nā  !

¹⁰⁶Therefore, you will now show BapDada the fruit of the determination of being constantly equal to the Father, will you not?

¹⁰⁴Aisā phal taiyār kiyā hai  ?

¹⁰⁷Have you prepared such fruit?

¹⁰⁵Apnē kō taiyār kiyā hai  ?

¹⁰⁸Have you prepared yourself?

¹⁰⁶Vā abhī sirph sunā hai , bākī taiyār hōnā hai  ?

¹⁰⁹Or have you just listened to everything for the moment, and you still have to prepare yourself?

¹⁰⁷Sirph milan manānā hai vā bannā hai  ?

¹¹⁰Are you just going to celebrate a meeting or are you going to become that?

¹⁰⁸Jaisē milan manānē kē liē bahut umaṅg - utsāh sē bhāg-bhāg kar pahũchtē hō vaisē bannē kē liē bhī uṛān uṛ rahē hō  ?

¹¹¹Just as you come running here with a lot of zeal and enthusiasm in order to celebrate a meeting, similarly, you are also flying to become equal, are you not?

¹⁰⁹Ānē jānē K|kē sādhanō̃ mē̃ taklīph bhī lētē hō .

¹¹²You even endure so many difficulties with the facilities for coming and going.

¹¹⁰Lēkin uṛtī kalā mē̃ jānē kē liē kōī mēhnat nahī̃ hai .

¹¹³However, there is no effort required in going into the flying stage.

¹¹¹Jō had key|kī ḍāliyā̃ banākar ḍāliyō̃ kō pakaṛ baiṭh gayē hō , abhī hē uṛtē pañchhī , ḍāliyō̃ kō chhōṛō .

¹¹⁴You have made limited branches and are clutching onto them and sitting on them. ¹¹⁵Therefore now, o flying birds, let go of the branches.

¹¹²Sōnē kī ḍālī kō bhī chhōṛō .

¹¹⁶Even let go of the golden branches.

¹¹³Sītā kō sōnē K|kē hiraṇ nē śhōk vāṭikā mē̃ bhējā .

¹¹⁷It was a golden deer that sent Sita into the cottage of sorrow.

¹¹⁴Yah mērā mērā hai , mērā nām , mērā mān , mērā śhān , mērā centre yah sab - sōnē key|kī ḍāliyā̃ haĩ .

¹¹⁸The consciousness of "mine", "my name", "my respect", "my honour", "my centre" are all golden branches.

¹¹⁵Bēhad kā adhikār chhōṛ , had K|kē adhikār lēnē mē̃ ā jātē hō .

¹¹⁹You let go of unlimited rights and want to claim limited rights! ¹²⁰"This is my right."

¹¹⁶Mērā adhikār yah hai , yah mērā kām hai - is sabsē uṛtē pañchhī banō .

¹²¹"This is my duty." ¹²²Become a flying bird and fly away from all of those.

¹¹⁷In had K|kē ādhārō̃ kō chhōṛō .

¹²³Let go of all of those limited supports.

¹¹⁸Tōtē tō nahī̃ hō nā jō chillātē rahō ki chhuṛāō .

¹²⁴You are not parrots who constantly squawk to be set free.

¹¹⁹Chhōṛtē khud nahī̃ aur chillātē haĩ ki chhuṛāō .

¹²⁵They themselves don't let go but sqauwk to be set free.

¹²⁰Tō aisē tōtē nahī̃ bannā .

¹²⁶Don't become parrots like that!

¹²¹Chhōṛō aur uṛō .

¹²⁷Let go and fly!

¹²²Chhōṛē̃gē tō chūṭēgē̃ nā  !

¹²⁸You can become free if you let go.

¹²³Bāpdādā nē paṅkh dē diyē haĩ - paṅkhō kā kām hai uṛnā vā baiṭhnā  ?

¹²⁹BapDada has given you wings. ¹³⁰Is it the duty of wings to fly or sit down?

¹²⁴Tō uṛtē pañchhī banō arthāt uṛtī kalā mē̃ sadā uṛtē rahō .

¹³¹Become flying birds, that is, constantly continue to fly in the flying stage.

¹²⁵Samjhā - iskō kahā jātā hai season kā phal dēnā .

¹³²Do you understand? ¹³³This is known as offering seasonal fruit.

¹²⁶Achchhā -

¹³⁴Achcha.

¹²⁷Aisē sadā pratyakṣha phal sampann , sampūrṇ śhrēṣhṭh ātmāyē̃ , sadā bāp samān nirākārī , niraahaṅkārī , nirvikārī , sadā her|har karma mē̃ vikārō̃ K|kē kōī bhī aṅśh kō sparśha na karnē vālē , aisē sarv aṅśh tyāgī , sadā uṛtī kalā mē̃ uṛnē vālē uṛtē pañchhī , aisē bāp samān śhrēṣhṭh ātmāō̃ kō bāpdādā kā yādpyār aur namastē . ¹²⁸' '

¹³⁵To the elevated souls who are constantly full of practical fruit and perfect; to those who are constantly incorporeal, egoless and viceless; equal to the Father; to those who never allow any vice even to touch any of their actions; to such complete renunciate souls, to the flying birds who constantly fly in the flying stage; to such elevated souls who are equal to the Father, BapDada's love, remembrance and namaste.

¹²⁹Party kē sāth

¹³⁶BapDada meeting groups:

¹³⁰Master sarvśhaktivān key|kī sthiti sē vyarth K|kē kichṛē kō samāpt karō  : sadā apnē kō master sarvśhaktivān ātmā samajhtē hō  ?

¹³⁷1. With the stage of a master almighty authority, finish the rubbish of waste. ¹³⁸Do you constantly consider yourself to be a master almighty authority soul?

¹³¹Sarvśhaktivān arthāt samarth .

¹³⁹To be an almighty authority means to be powerful.

¹³²Jō samarth hōgā vah vyarth K|kē kichṛē kō samāpt kar dēgā .

¹⁴⁰Those who are powerful are able to finish the rubbish of waste.

¹³³Master sarvśhaktivān arthāt vyarth kā nām niśhān nahī̃ .

¹⁴¹A master almighty authority means one who has no name or trace of wastage.

¹³⁴Sadā yah lakṣhya rakhō ki - ‘ maĩ vyarth kō samāpt karnē vālā samarth hū̃ ' .

¹⁴²Always have the aim of being a powerful soul who finishes all wastage.

¹³⁵Jaisē sūrya kā kām hai kichṛē kō bhasma karnā . ¹³⁶Andhkār kō miṭānā , rōśhnī dēnā . ¹³⁷Tō isī rīti master gyān sūrya arthāt - vyarth kichṛē kō samāpt karnē vālē arthāt andhkār kō miṭānē vālē .

¹⁴³Just as it is the sun's duty to burn rubbish, to dispel darkness and to give light, so too, a master sun of knowledge means to be one who finishes the rubbish of waste, to be one who dispels darkness. ¹⁴⁴If you become influenced, you are weak.

¹³⁸Master sarvśhaktivān vyarth K|kē prabhāv mē̃ kabhī nahī̃ āyēgā .

¹⁴⁵One doesn’t even like to hear that the Father is the Almighty Authority but His children are weak!

¹³⁹Agar prabhāv mē̃ ā jātē tō kamjōr huē . ¹⁴⁰Bāp sarvśhaktivān aur bachchē kamjōr  !

¹⁴⁶No matter what happens, always have the awareness: I am a master almighty authority.

¹⁴¹Yah sunnā bhī achchhā nahī̃ lagtā .

¹⁴⁷Don't think: What can I do on my own?

¹⁴²Kuchh bhī hō - lēkin sadā smr̥iti rahē - ‘ ‘ maĩ master sarvśhaktivān hū̃ ' ' .

¹⁴⁸Even one can change many others. ¹⁴⁹Become powerful yourself and also make others the same.

¹⁴³Aisā nahī̃ samjhō ki maĩ akēlā kyā kar saktā hū̃ … ēk bhī anēkō̃ kō badal saktā hai .

¹⁵⁰Since a tiny lamp is able to dispel darkness, what can you not do? ¹⁵¹Always have the aim of changing the atmosphere.

¹⁴⁴Tō svayã bhī śhaktiśhālī banō aur aurō̃ kō bhī banāō . ¹⁴⁵Jab ēk chhōṭā-sā dīpak andhkār kō miṭā saktā hai tō āp kyā nahī̃ kar saktē  !

¹⁵²Before becoming a world transformer, transform the atmosphere of the centre and create a powerful atmosphere. ¹⁵³BapDada meeting couples:

¹⁴⁶Tō sadā vātāvaraṇ kō badalnē kā lakṣhya rakhō . ¹⁴⁷Viśhva parivartak bannē K|kē pahlē sēvākēndra K|kē vātāvaraṇ kō parivartan kar powerful vāyumaṇḍal banāō .

¹⁵⁴Are all of you free from the bondage of the household and constantly loving to the Father whilst living at home with the family? ¹⁵⁵You are not bound by the bondage of any type of activity, are you?

¹⁴⁸Yugalō̃ sē bāpdādā key|kī mulākāt  : sabhī pravr̥itti mē̃ rahtē , pravr̥itti K|kē bandhan sē nyārē aur sadā bāp K|kē pyārē hō  ?

¹⁵⁶Souls who are bound by the bondage of people's opinion, or by their relations are called souls bound in bondage. ¹⁵⁷There shouldn't be any bondage, not even any bondage of the mind.

¹⁴⁹Kisī bhī pravr̥itti K|kē bandhan mē̃ bandhē huē tō nahī̃ hō  ?

¹⁵⁸You shouldn’t have the slightest thought in your mind that you have any worldly relationship.

¹⁵⁰Lōklāj K|kē bandhan mē̃ , sambandh mē̃ bandhē huē kō bandhanyukt ātmā kahē̃gē .

¹⁵⁹Whilst living in worldly relationship, there should be the awareness of spiritual relationship.

¹⁵¹Tō kōī bhī bandhan na hō . ¹⁵²Man kā bhī bandhan nahī̃ . ¹⁵³Man mē̃ bhī yah saṅkalp na āyē ki hamārā kōī laukik sambandh hai .

¹⁶⁰For name’s sake, it is a worldly relationship, but in your awareness, you should have the subtle and spiritual relationship.

¹⁵⁴Laukik sambandh mē̃ rahtē alaukik sambandh key|kī smr̥iti rahē .

¹⁶¹Constantly remain seated on the lotus-seat. ¹⁶²No water or dirt should touch you.

¹⁵⁵Nimitt laukik sambandh lēkin smr̥iti mē̃ alaukik aur pārlaukik sambandh rahē .

¹⁶³No matter how many souls you come into contact with, constantly remain loving and detached.

¹⁵⁶Sadā kamal āsan par virājmān rahō . ¹⁵⁷Kabhī bhī pānī vā kīchaṛ key|kī bū̃d sparśha na karē .

¹⁶⁴You have connection with one another for the sake of service; it is not a physical relationship, but a relationship for service.

¹⁵⁸Kitnī bhī ātmāō̃ K|kē samparka mē̃ ātē - sadā nyārē aur pyārē rahō .

¹⁶⁵You are not living in the family because of physical relationships, but because of the relationship of service.

¹⁵⁹Sēvā K|kē arth|earth samparka hai .

¹⁶⁶It is not your home, but a service place.

¹⁶⁰Dēh kā sambandh nahī̃ hai , sēvā kā sambandh hai .

¹⁶⁷By considering it to be a service place, you will constantly have the awareness of service.

¹⁶¹Pravr̥itti mē̃ sambandh K|kē kāraṇ nahī̃ rahē hō , sēvā K|kē kāraṇ rahē hō . ¹⁶²Ghar nahī̃ , sēvāsthān hai .

¹⁶⁸Blessing: May you be one who has the combined form and experiences the highest authority by having the awareness of being a master.

¹⁶³Sēvāsthān samajhnē sē sadā sēvā key|kī smr̥iti rahēgī . ¹⁶⁴Achchhā .

¹⁶⁹First of all, keep the combined form of your body and soul in your awareness.

¹⁶⁵Sār - sarvasva tyāgī ātmā K|kē lakṣhaṇ

¹⁷⁰The body is the creation and the soul is the creator.

¹⁶⁶1 . sarvasva tyāgī ātmā kisī bhī vikār K|kē aṅśh K|kē bhī vaśhībhūt hō kōī karma nahī̃ karēgā .

¹⁷¹By doing this, you will automatically be able to have the awareness of being a master.

¹⁶⁷2 . sarvasva tyāgī ātmā sadā dātā kā bachchā ban sarv kō dēnē key|kī bhāvnā sē sampann hōgā .

¹⁷²With the awareness of being a master, you will experience yourself to be the highest authority.

¹⁶⁸3 . sarvasva tyāgī ātmā sadā guṇ-mūrta hōgā .

¹⁷³You will be the one who makes your body function.

¹⁶⁹Svayã bhī guṇvān aur sarv mē̃ guṇ dēkhēgā . ¹⁷⁰4 . sarvasva tyāgī ātmā chārō̃ ōr key|kī halchal samāpt karnē key|kī jimmēdārī samajhēgā .

¹⁷⁴Secondly, with the awareness of the combined form of the Father and child (Shiv-Shakti), you will have the authority to overcome the obstacles of Maya.

¹⁷¹5 . sadā ēk ras , ēk mat , ēk hī parivār kā kārya hai - aisā samajhēgā .

¹⁷⁵Slogan: Merge all the expansion within a second and experience the essence of knowledge and help others experience it.

¹⁷²6 . sadā phal , svarūp hōgā .

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