शुक्रवार 27 नवंबर 1987 की अव्यक्त मुरली

⁰> ¹27-11-87 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 27-11-87 Om Shanti Avyakt Bapdada Madhuban

²Bēhad K|kē vairāgī hī sachchē rājr̥iṣhi

¹Only those who have unlimited disinterest are true Raj Rishis.

³R̥ṣikumār / kumāriyō̃ kō brahmā bāp samān rājr̥iṣhi sthiti key|kī niśhāniyā̃ batātē huē sarv sahyōgī bāpdādā bōlē ⁴Āj bāpdādā sarv rājr̥iṣhiyō̃ key|kī darbār kō dēkh rahē haĩ .

²Today, BapDada is seeing the court of all the Raj Rishis. ³Throughout the whole cycle, a court of kings takes place many times, but this court of Raj Rishis only takes place at this confluence age. ⁴You are kings and also Rishis.

⁵Sārē kalp mē̃ rājāō̃ key|kī darbār anēk bār lagtī hai lēkin yah rājr̥iṣhiyō̃ key|kī darbār is saṅgamyug par hī lagtī hai . ⁶Rājā bhī hō aur r̥iṣhi bhī hō . ⁷Yah viśhēṣhtā is samay key|kī is darbār key|kī gāī huī hai .

⁵This speciality of this court of this time is remembered. ⁶On the one hand, you have the kingdom, that is, you have a right to all attainments and, on the other hand, you are Rishis, that is, you are those who have an attitude of unlimited disinterest.

⁸Ēk taraph rājāī arthāt sarv prāptiyō̃ K|kē adhikārī aur dūsrē taraph r̥iṣhi arthāt bēhad K|kē vairāg vr̥itti vālē . ⁹Ēk taraph sarv prāpti K|kē adhikār kā naśhā aur dūsrē taraph bēhad K|kē vairāg kā alaukik naśhā .

⁷On the one hand, you have the intoxication of having a right to all attainments and, on the other hand, you have the alokik intoxication of having unlimited disinterest.

¹⁰Jitnā hī śhrēṣhṭh bhāgya utnā hī śhrēṣhṭh tyāg .

⁸To the extent that you have elevated fortune, you have elevated renunciation.

¹¹Dōnō̃ kā balance .

⁹There is a balance of the two.

¹²Iskō kahtē haĩ rājr̥iṣhi .

¹⁰This is known as being a Raj Rishi.

¹³Aisē rājr̥iṣhi bachchō̃ kā balance dēkh rahē thē .

¹¹Baba was seeing the balance of such Raj Rishi children.

¹⁴Abhī-abhī adhikārīpan kā naśhā aur abhī-abhī vairāg vr̥itti kā naśhā - is practice mē̃ kahā̃ tak sthit hō saktē haĩ arthāt dōnō sthitiyō̃ kā samān abhyās kahā̃ tak kar rahē haĩ - yah check kar rahē thē .

¹²One moment you have the intoxication of being one with that right, and the next moment, you have the intoxication of having an attitude of disinterest. ¹³To what extent are you able to remain stable in this practice? ¹⁴That is, to what extent do you practise both stages equally? ¹⁵Baba was checking this.

¹⁵Number-vār abhyāsī tō sab bachchē haĩ hī .

¹⁶All the children are numberwise in their practice anyway.

¹⁶Lēkin samay pramāṇ in dōnō̃ abhyās kō aur bhī jyādā sē jyādā baṛhātē chalō . ¹⁷Bēhad K|kē vairāg vr̥itti kā arth|earth hī hai - vairāg arthāt kinārā karnā nahī̃ , lēkin sarv prāpti hōtē huē bhī had key|kī ākarṣhaṇ man kō vā buddhi kō ākarṣhaṇ mē̃ nahī̃ lāvē .

¹⁷However, according to the time, you must continue to increase even more the practice of both these stages to the greatest possible extent. ¹⁸To have an attitude of unlimited disinterest means ­ disinterest doesn't mean to step away - but, while having all attainments, no limited attractions should attract your mind or intellect.

¹⁸Bēhad arthāt maĩ sampūrṇ sampann ātmā bāp samān sadā sarv karmēndriyō̃ key|kī rājya adhikārī . ¹⁹In sūkṣhma śhaktiyō̃ , man-buddhi-sanskār K|kē bhī adhikārī .

¹⁹Unlimited means to be a complete and perfect soul in an unlimited way, equal to the Father, to be a sovereign of all your senses, and also to have a right over the subtle powers of the mind, intellect and sanskars.

²⁰Saṅkalp mātra bhī adhīnatā na hō .

²⁰Let there not be dependence even in your thoughts.

²¹Iskō kahtē haĩ rājr̥iṣhi arthāt bēhad key|kī vairāg vr̥itti . ²²Yah purānī dēh vā dēh key|kī purānī duniyā vā vyakt bhāv , vaibhavō̃ kā bhāv - is sab ākarṣhaṇ sē sadā aur sahaj dūr rahnē vālē .

²¹This is called being a Raj Rishi, that is, one with an attitude of unlimited disinterest, one who easily and constantly stays far away from all attractions, that is, from the old body, the old world of the body, from any grossness and from any physical possessions.

²³Jaisē science key|kī śhakti dharnī key|kī ākarṣhaṇ sē parē kar lētī hai , aisē silence key|kī śhakti in sab had key|kī ākarṣhaṇō̃ sē dūr lē jātī hai .

²²Just as the power of science is able to take you beyond the pull of the earth's gravity, in the same way, the power of silence takes you far beyond these limited attractions.

²⁴Iskō kahtē haĩ - sampūrṇ sampann bāp samān sthiti .

²³This is known as the complete and perfect stage equal to that of the Father.

²⁵Tō aisī sthiti K|kē abhyāsī banē hō  ?

²⁴So, have you practised such a stage?

²⁶Sthūl karmēndriyā̃ - yah tō bahut mōṭī bāt hai . ²⁷Karmēndriy-jīt bannā , yah phir bhī sahaj hai .

²⁵The physical organs are very gross and it is still easy to become a conqueror of the physical organs.

²⁸Lēkin man-buddhi-sanskār , in sūkṣhma śhaktiyō̃ par vijayī bannā - yah sūkṣhma abhyās hai .

²⁶However, it requires subtle practice to become victorious over the subtle powers of the mind, intellect and sanskars.

²⁹Jis samay jō saṅkalp , jō saṅskār emerge karnē chāhē̃ vahī saṅkalp , vahī saṅskār sahaj apnā sakē̃ - iskō kahtē haĩ sūkṣhma śhaktiyō̃ par vijay arthāt rājr̥iṣhi sthiti . ³⁰Jaisē sthūl karmēndriyō̃ kō order kartē hō ki yah karō , yah na karō . ³¹Hāth nīchē karō , ūpar hō , tō ūpar hō jātā hai nā .

²⁷To be able to make any thought or sanskar emerge at the time you want, is known as being victorious over the subtle powers, that is, it is the stage of a Raj Rishi. ²⁸Just as you order your physical organs to do this and not to do that ­ "Put your hand down", "Raise your hand", and so it goes up ­ in the same way, your thoughts, sanskars and the power of deciding, which means the intellect, should work according to your orders.

³²Aisē saṅkalp aur saṅskār aur nirṇayaśakti ‘ buddhi ' aisē hī order par chalē . ³³Ātmā arthāt rājā , man kō arthāt saṅkalp śhakti kō order karē ki abhī-abhī ēkāgrachitt hō jāō , ēk saṅkalp mē̃ sthit hō jāō .

²⁹When the soul, that is, the king, orders the mind, that is, the power of thought, to instantly become stable and concentrated, to become stable in just the one thought, then for the order of the king to be obeyed in that way at that moment is the sign of being one who has a right to the kingdom.

³⁴Tō rājā kā order usī ghaṛī usī prakār sē mānnā - yah hai rāj-adhikārī key|kī niśhānī .

³⁰It should not be that your mind obeys this order after practising it for 3 to 4 minutes.

³⁵Aisē nahī̃ ki tīn chār minute K|kē abhyās bād man mānē yā ēkāgratā kē bajāē halchal kē bād ēkāgr banē , iskō kyā kahē̃gē  ?

³¹Or, instead of becoming stable and concentrated, it first of all goes into upheaval and then becomes stable. ³²What would you call that?

³⁶Adhikārī kahē̃gē  ? ³⁷Tō aisī checking karō .

³³Would you say that this is someone who has a right?

³⁸Kyōṅki pahlē sē hī sunāyā hai ki antim samay key|kī antim result kā samay ēk second kā question ēk hī hōgā .

³⁴So, check in this way, because you have already been told in advance that, at the time of the final result, at the final time, there will be just one question of just one second.

³⁹In sūkṣhma śhaktiyō̃ K|kē adhikārī bannē kā abhyās agar nahī̃ hōgā arthīt āpkā man rājā kā order ēk ghaṛī kē bajāē tīn ghaṛiyō̃ mē̃ māntā hai tō rājya adhikārī kahalāyēṅgē̃ vā ēk second K|kē antim paper mē̃ pās|pass hōṅgē  ?

³⁵If you don't have the practice of having a right over these subtle powers now, that is, if your mind obeys the orders of you, the king, after three moments, instead of just one moment, would you be called one who has a right to the kingdom? ³⁶Or, would you pass the final paper of just one second?

⁴⁰Kitnē marks milē̃gē  ?

³⁷How many marks would you receive?

⁴¹Aisē hī buddhi arthāt nirṇay śhakti par bhī adhikār hō .

³⁸In the same way, you should have a right over your intellect, that is, over your deciding power.

⁴²Arthīt jis samay jō paristhiti hai usī pramāṇ , usī ghaṛī nirṇay karnā - iskō kahē̃gē buddhi par adhikār .

³⁹That is, to be able to make a decision at the time of the situation, according to the situation at that moment, is known as having a right over the intellect.

⁴³Aisē nahī̃ ki paristhiti vā samay bīt jāē , phir nirṇay hō ki yah nahī̃ hōnā chāhiē thā , agar yah nirṇay kartē tō bahut achchhā hōtā .

⁴⁰It should not be that when that situation or that moment has passed, you then decide that that should not have happened, that it would have been much better if you had decided that earlier.

⁴⁴Tō samay par aur yathārth nirṇay hōnā - yah niśhānī hai rājya adhikārī ātmā key|kī .

⁴¹So, to be able to make the right decision at that time is a sign of a soul who has a right to the kingdom.

⁴⁵Tō check karō ki sārē din mē̃ rājya adhikārī arthāt in sūkṣhma śhaktiyō̃ kō bhī order mē̃ chalānē vālē kahā̃ tak rahē  ?

⁴²So, throughout the day, check to what extent you remained one with a right to the kingdom, that is, to what extent you were making your subtle powers work under your orders.

⁴⁶Rōj apnē karmchāriyō̃ key|kī darbār lagāō .

⁴³Every day, hold a court of your workers.

⁴⁷Check karō ki sthūl karmēndriyā̃ vā sūkṣhma śhaktiyā̃ - yē karmchārī kaṇṭrōl mē̃ rahē vā nahī̃ rahē  ?

⁴⁴Check whether the workers ­ the physical organs and the subtle powers ­ remained under your control or not.

⁴⁸Abhī sē rājya-adhikārī bannē K|kē saṅskār anēk janm rājya - adhikārī banāyēṅgē . ⁴⁹Samjhā  ?

⁴⁵The sanskars of being a soveriegn at this time will enable you to be a have a right to the kingdom for many births.

⁵⁰Isī prakār saṅskār kahā̃ dhōkhā tō nahī̃ dētē haĩ  ?

⁴⁶Do you understand? ⁴⁷In the same way, do your sanskars sometimes deceive you?

⁵¹Ādi , anādi , saṅskār  ; anādi śhuddha śhrēṣhṭh pāvan saṅskār haĩ , sarvguṇ svarūp saṅskār haĩ aur ādi dēv ātmā K|kē rājya adhikārīpan K|kē saṅskār sarv prāptisva rūp K|kē saṅskār haĩ , sampann , sampūrṇ K|kē natural saṅskār haĩ .

⁴⁸Your original and eternal sanskars ­ your eternal sanskars are pure and elevated sanskars. ⁴⁹The original sanskars are to be an embodiment of all virtues, to be a deity soul who has a right to the kingdom, to be an embodiment of all attainments. ⁵⁰These are the natural sanskars you need to become complete and perfect.

⁵²Tō saṅskār śhakti kē ūpar rājya adhikārī arthāt sadā anādi ādi saṅskār emerge hō̃ .

⁵¹So, to be a sovereign over the power of your sanskars means that your original and eternal sanskars are always emerged.

⁵³Natural saṅskār hō̃ .

⁵²They should be your natural sanskars.

⁵⁴Madhya arthāt dvāpar sē pravēśh hōnē vālē saṅskār apnē taraph ākarṣhit nahī̃ karē̃ . ⁵⁵Saṅskārō̃ K|kē vaśh majbūr na banē̃ .

⁵³The sanskars of the middle period, that is, the sanskars that entered from the copper age onwards should not attract you towards themselves.

⁵⁶Jaisē kahtē hō nā ki mērē purānē saṅskār haĩ .

⁵⁴You should not be compelled by sanskars. ⁵⁵You speak of your old sanskars.

⁵⁷Vāstav mē̃ anādi aur ādi saṅskār hī purānē haĩ .

⁵⁶In fact, your old sanskars are your original and eternal sanskars.

⁵⁸Yah tō madhya , dvāpar sē āyē huē saṅskār haĩ .

⁵⁷The others are of the middle period, the sanskars that came in the copper age.

⁵⁹Tō purānē saṅskār ādi K|kē huē vā madhya K|kē huē  ?

⁵⁸So, are your old sanskars of the beginning or of the middle period?

⁶⁰Kōī bhī had key|kī ākarṣhaṇ K|kē saṅskār agar ākarṣhit kartē haĩ tō saṅskārō̃ par rājya adhikārī kahē̃gē  ?

⁵⁹If any sanskar of limited attraction attracts you, would you be said to have a right over your sanskars?

⁶¹Rājya K|kē andar ēk śhakti vā ēk karmchārī ‘ karmēndriy ' bhī agar order par nahī̃ hai tō uskō sampūrṇ rājya adhikārī kahē̃gē  ?

⁶⁰If, within your kingdom, even one power or one worker, one of the physical organs, is not working under your orders, would you be said to have full rights over your kingdom?

⁶²Āp sab bachchē challenge kartē hō ki ham ēk rājya , ēk dharm , ēk mat sthāpan karnē vālē haĩ .

⁶¹All of you children issue the challenge that you are the ones who will establish the one kingdom, one language, one religion and one direction.

⁶³Yah challenge sabhī brahmākumār aur brahmākumāriyā̃ kartē hō nā  ; tō vah kab sthāpan hōgā  ?

⁶²All of you Brahma Kumars and Kumaris issue this challenge, do you not? ⁶³So, when will that be established?

⁶⁴Bhaviṣhya mē̃ sthāpan hōgā  ?

⁶⁴Will it be established in the future?

⁶⁵Sthāpanā kē nimitt kaun hai  ?

⁶⁵Who are the instruments for establishment?

⁶⁶Brahmā hai vā viṣhṇu hai  ?

⁶⁶It is Brahma or Vishnu?

⁶⁷Brahmā dvārā sthāpanā hōtī hai nā .

⁶⁷Establishment takes place through Brahma, does it not?

⁶⁸Jahā̃ brahmā hai tō brāhmaṇ bhī sāth haĩ hī .

⁶⁸Where there is Brahma, the Brahmins are with him too.

⁶⁹Brahmā dvārā arthāt brāhmaṇō̃ dvārā sthāpanā , vah kab hōgī  ?

⁶⁹When will establishment through Brahma, that is, through the Brahmins take place?

⁷⁰Saṅgam par vā satyug mē̃  ?

⁷⁰At the confluence age or in the golden age?

⁷¹Vahā̃ tō pālnā hōgī nā .

⁷¹There, there will be the sustenance.

⁷²Brahmā vā brāhmaṇō̃ dvārā sthāpanā , yah abhī hōnī hai .

⁷²Establishment through Brahma and the Brahmins has to take place now.

⁷³Tō pahlē sva K|kē rājya mē̃ dēkhō̃ ki ēk rājya , ēk dharm ( dhārṇā ) , ēk mat hai  ?

⁷³So, first of all, look in your own kingdom to see whether there is the one kingdom, one dharna and one direction.

⁷⁴Agar ēk karmēndriy bhī māyā key|kī dūsrī mat par hai tō ēk rājya , ēk mat nahī̃ kahē̃gē .

⁷⁴If even one of the physical organs is under a different direction of Maya, it would not be said to be one kingdom and one direction.

⁷⁵Tō pahlē yah check karō ki ēk rājya , ēk dharm sva K|kē rājya mē̃ sthāpan kiyā hai vā kabhī māyā takht par baiṭh jātī , kabhī āp baiṭh jātē hō  ?

⁷⁵So, first of all, check whether you have established the one kingdom in terms of your own kingdom and your own dharma or whether Maya sometimes sits on the throne and you sit on it sometimes.

⁷⁶Challenge kō practical mē̃ lāyā hai vā nahī̃ - yah check karō .

⁷⁶Check whether you have put the challenge into a practical form.

⁷⁷Chāhē anādi saṅskār aur emerge hō jāē̃ madhya K|kē saṅskār , tō yah adhikārīpan nahī̃ huā nā .

⁷⁷You desire to have the eternal sanskars but instead of that, the sanskars of the middle period emerge. ⁷⁸In that case, it is not having a right, is it?

⁷⁸Tō rājr̥iṣhi arthāt sarv K|kē rājya adhikārī .

⁷⁹So, a Raj Rishi means one who has a right over the kingdom of the self.

⁷⁹Rājya adhikārī sadā aur sahaj tab hōgā jab r̥iṣhi arthāt bēhad K|kē vairāg vr̥itti K|kē abhyāsī hōṅgē .

⁸⁰You will constantly and easily have a right to the kingdom when you are a Rishi, that is, when you have the practice of an attitude of unlimited disinterest.

⁸⁰Vairāg arthāt lagāv nahī̃ . ⁸¹Sadā bāp K|kē pyārē .

⁸¹Disinterest means that there is no attachment and that you always love the Father.

⁸²Yah pyārāpan hī nyārā banātā hai .

⁸²This loving nature enables you to become detached.

⁸³Bāp kā pyārā ban , nyārā ban kārya mē̃ ānā - iskō kahtē haĩ bēhad kā vairāgī .

⁸³To love the Father and to be detached before you start to act is called being an unlimited renunciate.

⁸⁴Bāp kā pyārā nahī̃ tō nyārā bhī nahī̃ ban saktē , lagāv mē̃ ā jāyēṅgē .

⁸⁴If you do not love the Father, you cannot even become detached and there will be attachment.

⁸⁵Bāp kā pyārā aur kisī vyakti vā vaibhav kā pyārā hō nahī̃ saktā .

⁸⁵Those who love the Father cannot love anyone else or any material things.

⁸⁶Vah sadā ākarṣhaṇ sē parē arthāt nyārē hōṅgē .

⁸⁶They would always be beyond that attraction, that is, they would always remain detached.

⁸⁷Iskō kahtē haĩ nirlēp sthiti . ⁸⁸Kōī bhī had key|kī ākarṣhaṇ key|kī lēp mē̃ ānē vālē nahī̃ .

⁸⁷This is called the stage of being immune, where you are not affected by the trace of any limited attraction.

⁸⁹Rachnā vā sādhanō̃ kō nirlēp hōkar kārya mē̃ lāvē̃ .

⁸⁸You put into use the creation and facilities whilst remaining immune.

⁹⁰Aisē bēhad K|kē vairāgī , sachchē rājr̥iṣhi banē hō  ?

⁸⁹Have you become those who have such unlimited disinterest, true Raj Rishis?

⁹¹Aisē nahī̃ sōchnā ki sirph ēk vā dō kamzōrī rah gaī hai , sirph ēk sūkṣhma śhakti vā karmēndriy kaṇṭrōl mē̃ cum|kam hai , bākī sab ṭhīk hai . ⁹²Lēkin jahā̃ ēk bhī kamzōrī hai tō vah māyā kā gate|get hai .

⁹⁰Don't think that just one or two weaknesses now remain, that just one subtle power or physical organ is not sufficiently under control, but that all the rest are fine, for where there is even one weakness, that is the gate for Maya to enter.

⁹³Chāhē chhōṭā , chāhē baṛā gate|get hō lēkin gate|get tō hai nā .

⁹¹Whether it is a small gate or a big gate, it is a gate.

⁹⁴Agar gate|get khulā rah gayā tō māyājīt jagatjīt kaisē ban sakē̃gē  ?

⁹²If the gate remains open, how would you become a conqueror of Maya and a conqueror of the world?

⁹⁵Ēk taraph ēk rājya , ēk dharm key|kī sunahrī duniyā kā āhvān kar rahē hō aur sāth-sāth phir kamzōrī arthāt māyā kā bhī āhvān kar rahē hō tō result kyā hōgī  ?

⁹³On the one side, you are invoking the beautiful golden world of one kingdom and one religion, but as well as that, you are also invoking weaknesses, that is, Maya. ⁹⁴Therefore, what would the result be?

⁹⁶Duvidhā mē̃ rah jāyēṅgē .

⁹⁵You will remain in confusion.

⁹⁷Isliē yah chhōṭī bāt nahī̃ samjhō . ⁹⁸Samay paṛā hai , kar lē̃gē . ⁹⁹Aurō̃ mē̃ bhī tō bahut kuchh hai , mērē mē̃ tō sirph ēk hī bāt hai .

⁹⁶Therefore, do not consider this to be a small thing, thinking: "There is still some time remaining; we will be able to do it later; there are still so many weaknesses in others, but there is just this one thing in me".

¹⁰⁰Dūsrē kō dēkhtē-dēkhtē svayã na rah jāō .

⁹⁷While looking at others, make sure you yourself don’t get left behind.

¹⁰¹‘ see|sī|C brahmā father ' kahā huā hai , follow father kahā huā hai .

⁹⁸It is said: See Father Brahma. ⁹⁹It is said: Follow the Father.

¹⁰²Sarv K|kē sahyōgī , snēhī jarūr banō , guṇ grāhak jarūr banō lēkin follow father .

¹⁰⁰Definitely be loving and co­operative with everyone, definitely become one who picks up virtues, but follow the Father.

¹⁰³Brahmā bāp key|kī last stage rājr̥iṣhi key|kī dēkhī . ¹⁰⁴Itnā bachchō̃ kā pyārā hōtē bhī , sāmnē dēkhtē huē bhī nyārāpan hī dēkhā nā .

¹⁰¹You saw the last stage of Father Brahma, the stage of a Raj Rishi: being so loving to the children. ¹⁰²Seeing them in front of him, you saw that detachment.

¹⁰⁵Bēhad kā vairāg - yahī sthiti practical mē̃ dēkhī .

¹⁰³You saw the stage of unlimited disinterest in a practical way.

¹⁰⁶Karmabhōg hōtē bhī karmēndriyō̃ par adhikārī ban arthāt rājr̥iṣhi ban sampūrṇ sthiti kā anubhav karāyā .

¹⁰⁴Whilst going through the suffering of karma, he had a right over his physical organs, that is, he became a Raj Rishi and gave the experience of the perfect stage.

¹⁰⁷Isliē kahtē haĩ - ‘ follow father ' .

¹⁰⁵This is why you are told to follow the Father.

¹⁰⁸Tō apnē rājya adhikāriyō̃ , rājya kārōbāriyō̃ kō sadā dēkhnā hai . ¹⁰⁹Kōī bhī rājya kārōbārī kahā̃ dhōkhā na dē̃ .

¹⁰⁶So, always check your sovereignty and check your workers in the kingdom to see that no worker in the kingdom deceives you.

¹¹⁰Samjhā  ? ¹¹¹Achchhā .

¹⁰⁷Do you understand?

¹¹²Āj bhinn-bhinn sthānō̃ sē ēk sthān par pahũch gayē haĩ .

¹⁰⁸Achcha. ¹⁰⁹Today, you have all come from many places, and arrived at the one place.

¹¹³Isī kō hī nadī sāgar kā mēlā kahā jātā hai .

¹¹⁰This is called the mela (meeting) of the Ocean with the rivers.

¹¹⁴Mēlē mē̃ milnā bhī hōtā aur māl bhī miltā hai .

¹¹¹In a mela, you meet one another and you also receive lots of treasures.

¹¹⁵Isliē sabhī mēlē mē̃ pahũch gayē haĩ .

¹¹²This is why you have all reached this mela.

¹¹⁶Nayē bachchō̃ key|kī season kā yah last group hai .

¹¹³This is the last group of new children of the season.

¹¹⁷Purānō̃ kō bhī nayō̃ kē sāth chance mil gayā hai .

¹¹⁴The older ones have also received a chance with the new ones.

¹¹⁸Prakr̥iti bhī abhī tak pyār sē sahyōg dē rahī hai .

¹¹⁵Nature too is still giving co­operation with love.

¹¹⁹Lēkin iskā advantage ( lābh ) nahī̃ lēnā .

¹¹⁶However, do not take advantage of it.

¹²⁰Nahī̃ tō prakr̥iti bhī hōśhiyār hai .

¹¹⁷Otherwise, nature is also clever.

¹²¹Achchhā .

¹¹⁸Achcha.

¹²²Chārō̃ ōr K|kē sadā rājr̥iṣhi bachchō̃ kō , sadā sva par rājya karnē vālē sadā vijayī ban nirvighna rājya kārōbār chalānē vālē rājya adhikārī bachchō̃ kō , sadā bēhad K|kē vairāg vr̥itti mē̃ rahnē vālē sabhī r̥ṣikumār-kumāriyō̃ kō , sadā bāp K|kē pyārē ban nyārē hō kārya karnē vālē nyārē aur pyārē bachchō̃ kō , sadā brahmā bāp kō follow karnē vālē vaphādār bachchō̃ kō bāpdādā kā yādpyār aur namastē . ¹²³' '

¹¹⁹To the children from everywhere who are always Raj Rishis, to the children who rule the self, to the children who have a right to the kingdom and who are constantly victorious and run the kingdom obstacle­free, to all the Rishi kumars and kumaris who always have an attitude of unlimited disinterest, to those who are always loving to the Father and who remain detached while performing actions, to such loving and detached children, to the faithful children who always follow Father Brahma, BapDada's love, remembrance and namaste.

¹²⁴Party sē avyakt bāpdādā key|kī mulākāt

¹²⁰Avyakt BapDada meeting groups:

¹²⁵ ( 1 ) anēk bār key|kī vijayī ātmāyē̃ haĩ , aisā anubhav kartē hō  ?

¹²¹Do you experience yourselves to be souls who have been victorious countless times?

¹²⁶Vijayī bannā muśhkil lagtā hai yā sahaj  ?

¹²²Do you find it difficult or easy to be victorious?

¹²⁷Kyōṅki jō sahaj bāt hōtī hai vah sadā hō saktī hai , muśhkil bāt sadā nahī̃ hōtī .

¹²³Whatever you find easy, you can do all the time; whatever you find difficult, you cannot do all the time.

¹²⁸Jō anēk bār kārya kiyā huā hōtā hai , vah svataḥ hī sahaj hō jātā hai .

¹²⁴Whatever tasks you have performed countless times automatically become easy.

¹²⁹Kabhī kōī nayā kām kiyā jātā hai tō pahlē muśhkil lagtā hai lēkin jab kar liyā jātā hai tō vahī muśhkil kām sahaj lagtā hai .

¹²⁵When you carry out a new task, you find it difficult at first, but once you have done that, then that same difficult task becomes easy.

¹³⁰Tō āp sabhī is ēk bār K|kē vijayī nahī̃ hō , anēk bār K|kē vijayī hō .

¹²⁶So, all of you are not victorious just this once, but you have been victorious countless times.

¹³¹Anēk bār K|kē vijayī arthāt sadā sahaj vijay kā anubhav karnē vālē .

¹²⁷To be one who is victorious countless times means to be one who always experiences victory easily.

¹³²Jō sahaj vijayī haĩ unkō her|har kadam mē̃ aisē hī anubhav hōtā ki yah sab kārya huē hī paṛē haĩ , her|har kadam mē̃ vijay huī paṛī hai .

¹²⁸Those who are easily victorious experience at every step that all of these tasks are already accomplished, that victory is already guaranteed at every step.

¹³³Hōgī yā nahī̃ - yah saṅkalp bhī nahī̃ uṭh saktā .

¹²⁹There cannot even be a thought whether it will happen or not.

¹³⁴Jab niśhchay hai ki anēk bār K|kē vijayī haĩ tō hōgī yā nahī̃ hōgī - yah question nahī̃ .

¹³⁰When you have the faith that you have been victorious countless times there is no question whether it will happen or not.

¹³⁵Niśhchay kī niśhānī hai naśhā aur naśhē key|kī niśhānī hai khuśhī .

¹³¹The sign of faith is intoxication and the sign of intoxication is happiness.

¹³⁶Jiskō naśhā hōgā vah sadā khuśhī mē̃ rahēgā .

¹³²Those who have intoxication will always remain happy.

¹³⁷Had K|kē vijayī mē̃ bhī kitnī khuśhī hōtī hai .

¹³³So much happiness is experienced in limited victory.

¹³⁸Jab bhī kahā̃ vijay prāpt kartē haĩ , tō bājē-gājē bajātē haĩ nā .

¹³⁴Whenever anyone gains victory in anything, there are so many bands and so much music played.

¹³⁹Tō jiskō niśhchay aur naśhā hai tō khuśhī jarūr hōgī .

¹³⁵Those who have faith and intoxication would definitely be happy.

¹⁴⁰Vah sadā khuśhī mē̃ nāchtā rahēgā .

¹³⁶They would always be dancing in happiness.

¹⁴¹Śharīr sē tō kōī nāch saktē haĩ , kōī nahī̃ bhī nāch saktē haĩ lēkin man mē̃ khuśhī kā nāchnā - yah tō bed par bīmār bhī nāch saktā hai .

¹³⁷Anyone can dance physically, but to dance in the mind…. ­ even those who are ill in bed can dance in this way. ¹³⁸No matter who it is, it is easy for everyone to dance because to be victorious means for the bands of happiness to automatically play.

¹⁴²Kōī bhī hō , yah nāchnā sabkē liē sahaj hai .

¹³⁹When a band is playing, one automatically begins to tap one's feet.

¹⁴³Kyōṅki vijayī hōnā arthāt svataḥ khuśhī K|kē bājē bajnā .

¹⁴⁰Even those who don't know how to dance will be sitting and dancing. ¹⁴¹Their feet and shoulders will be moving.

¹⁴⁴Jab bājē bajtē haĩ tō pāṅw āpēhī chaltē rahtē haĩ .

¹⁴²So, all of you have been victorious countless times; always continue to move forward in this happiness.

¹⁴⁵Jō nahī̃ bhī jāntē hōṅgē , vah bhī baiṭhē-baiṭhē nāchtē rahē̃gē . ¹⁴⁶Pāṅw hilēgā , kāndh hilēgā .

¹⁴³Everyone in the world needs happiness. ¹⁴⁴Even when they have all attainments, they don't have the attainment of happiness.

¹⁴⁷Tō āp sabhī anēk bār K|kē vijayī hō - isī khuśhī mē̃ sadā āgē baṛhtē chalō .

¹⁴⁵Therefore, constantly continue to distribute the imperishable happiness, which people in the world want.

¹⁴⁸Duniyā mē̃ sabkō āvaśhyaktā hī hai khuśhī key|kī .

¹⁴⁶While considering yourself to be fortunate, do you experience your elevated fortune at every step?

¹⁴⁹Chāhē sab prāptiyā̃ hō̃ lēkin khuśhī key|kī prāpti nahī̃ hai .

¹⁴⁷Because at this time, the Father has become the Bestower of Fortune and has come to give you your fortune.

¹⁵⁰Tō jō avināśhī khuśhī key|kī āvaśhyaktā duniyā kō hai , vah khuśhī sadā bāṇṭtē rahō .

¹⁴⁸The Bestower of Fortune is distributing fortune. ¹⁴⁹At the time of distribution, everyone can take as much as they want.

¹⁵¹ ( 2 ) apnē kō bhāgyavān samajh her|har kadam mē̃ śhrēṣhṭh bhāgya kā anubhav kartē hō  ?

¹⁵⁰Everyone has a right; you can all take as much as you want. ¹⁵¹So, at such a time, check how much fortune you have made.

¹⁵²Kyōṅki is samay bāp bhāgyavidhātā ban bhāgya dēnē kē liē āyē haĩ . ¹⁵³Bhāgyavidhātā bhāgya bāṇṭ rahā hai .

¹⁵²Because, if not now, then never. ¹⁵³This is why the Father has given all the children the pen with which to draw this line of fortune at every step.

¹⁵⁴Bā̃ṭanē K|kē samay jō jitnā lēnē chāhē utnā lē saktā hai .

¹⁵⁴You have the pen in your hand and you have full permission to draw the line as long as you want.

¹⁵⁵Sabhī kō adhikār hai .

¹⁵⁵It is such a wonderful chance.

¹⁵⁶Jō lē , jitnā lē . ¹⁵⁷Tō aisē samay par kitnā bhāgya banāyā hai , yah check karō .

¹⁵⁶So, you are always aware of the importance of this fortunate time and you accumulate as much accordingly, do you not?

¹⁵⁸Kyōṅki ab nahī̃ tō phir kab nahī̃ . ¹⁵⁹Isliē her|har kadam mē̃ bhāgya key|kī lakīr khīñchnē kā kalam bāp nē sabhī bachchō̃ kō diyā hai .

¹⁵⁷It isn't that you wanted to do a lot but were unable to do so, that you wanted to do a lot, but you only did this much, is it? ¹⁵⁸Let there not be this complaint about yourself. ¹⁵⁹Do you understand?

¹⁶⁰Kalam hāth mē̃ hai aur chhuṭṭī hai - jitnī lakīr khīñchnā chāhō utnā khīñch saktē hō .

¹⁶⁰Therefore, constantly continue to elevate the line of your fortune and also continue to give others the recognition of this elevated fortune.

¹⁶¹Kitnā baṛhiyā chance hai  !

¹⁶¹"Wah my elevated fortune!"

¹⁶²Tō sadā is bhāgyavān samay K|kē mahatva kō jān itnā hī jamā kartē hō nā  ? ¹⁶³Aisē na hō ki chāhtē tō bahut thē lēkin kar na sakē , karnā tō bahut thā lēkin kiyā itnā .

¹⁶²Constantly continue to sing songs of this happiness. ¹⁶³Do you always experience yourselves to be the elevated souls who are spinners of the discus of self­realisation? ¹⁶⁴The discus of self­realisation means that which liberates you from all the spinning of Maya.

¹⁶⁴Yah apnē prati ulhanā rah na jāē . ¹⁶⁵Samjhā  ? ¹⁶⁶Tō sadā bhāgya key|kī lakīr śhrēṣhṭh banātē chalō aur aurō̃ kō bhī is śhrēṣhṭh bhāgya key|kī pahchān dētē chalō .

¹⁶⁵The discus of self­realisation enables you to claim your right to the fortune of the kingdom and to be a ruler of the globe. ¹⁶⁶It is only at this confluence age that you receive the knowledge of the discus of self­realisation.

¹⁶⁷‘ vāh mērā śhrēṣhṭh bhāgya  ! ¹⁶⁸' yahī khuśhī K|kē gīt sadā gātē rahō .

¹⁶⁷You are Brahmin souls and you are therefore spinners of the discus of self­realisation.

¹⁶⁹ ( 3 ) sadā apnē kō svadarśhan-chakradhārī śhrēṣhṭh ātmāyē̃ anubhav kartē hō  ?

¹⁶⁸Brahmins are always shown as the top­knot. ¹⁶⁹Top­knot means the highest. ¹⁷⁰Brahmins means those who always perform elevated actions.

¹⁷⁰Svadarśhan-chakra arthāt sadā māyā K|kē anēk chakrō̃ sē chhuṛānē vālā .

¹⁷¹Brahmins means those who always have elevated dharma ­ dharna. ¹⁷²Have you become such Brahmins?

¹⁷¹Svadarśhan-chakra sadā kē liē chakravartī rājya bhāgya K|kē adhikārī banā dētā hai .

¹⁷³Not Brahmins just in name, but Brahmins who do the work because Brahmins are remembered so much even now at the end.

¹⁷²Yah svadarśhan-chakra kā gyān is saṅgamyug par hī prāpt hōtā hai . ¹⁷³Brāhmaṇ ātmāyē̃ hō , isliē svadarśhan-chakradhārī hō .

¹⁷⁴The memorial of you true Brahmins is continuing even now. ¹⁷⁵When an elevated task has to be performed, people call a brahmin because only brahmins are that elevated. ¹⁷⁶So, at what time did you become so elevated?

¹⁷⁴Brāhmaṇō̃ kō sadā chōṭī par dikhātē haĩ . ¹⁷⁵Chōṭī arthāt ū̃chā .

¹⁷⁷You become that now, and this is why even now the memorial of the elevated task still continues.

¹⁷⁶Brāhmaṇ arthāt sadā śhrēṣhṭh karma karnē vālē , brāhmaṇ arthāt sadā śhrēṣhṭh dharm ( dhārṇāō̃ ) mē̃ rahnē vālē - aisē brāhmaṇ hō nā  ?

¹⁷⁸Always stay in the awareness that you are the elevated Brahmins, the spinners of the discus of self­realisation, those whose every thought, every word and every deed are elevated. ¹⁷⁹Achcha.

¹⁷⁷Nāmdhārī brāhmaṇ nahī̃ , kām karnē vālē brāhmaṇ . ¹⁷⁸Kyōṅki brāhmaṇō̃ kā abhī ant mē̃ bhī kitnā nām hai  !

¹⁸⁰Blessing: May you be a mahavir who constantly experiences happiness and contentment even in situations of discontentment through having remembrance of the Father.

¹⁷⁹Āp sachchē brāhmaṇō̃ kā hī yah yādgār ab tak chal rahā hai . ¹⁸⁰Kōī bhī śhrēṣhṭh kām hōgā tō brāhmaṇō̃ kō hī bulāyēṅgē .

¹⁸¹Those who always stay in remembrance of the Father remain content in every situation because on the basis of the power of knowledge they experience a situation as big as a mountain to be like a mustard seed: a mustard seed means it is nothing.

¹⁸¹Kyōṅki brāhmaṇ hī itnē śhrēṣhṭh haĩ . ¹⁸²Tō kis samay itnē śhrēṣhṭh banē hō  ?

¹⁸²Even if the situation is of discontentment or of an incident of sorrow, to have the stage of happiness even in a situation of sorrow is said to be a mahavir.

¹⁸³Abhī banē hō , isliē abhī tak bhī śhrēṣhṭh kārya kā yādgār chalā ā rahā hai . ¹⁸⁴Her|har saṅkalp , her|har bōl , her|har karma śhrēṣhṭh karnē vālē , aisē svadarśhan - chakradhārī śhrēṣhṭh brāhmaṇ haĩ - sadā isī smr̥iti mē̃ rahō .

¹⁸³No matter what happens, together with "nothing new", with the remembrance of the Father you can always stay in a constantly stable stage and then no waves of sorrow or peacelessness will come. ¹⁸⁴Slogan: Let your divine form always remain in your awareness and your vision will not go towards anything wasteful of anyone else.

¹⁸⁵Achchhā .

¹⁸⁵* * * O M S H A N T I* * *