शनिवार 30 जनवरी 1988 की अव्यक्त मुरली

⁰> ¹30 - 01 - 88 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 30-01-88 Om Shanti Avyakt Bapdada Madhuban

²Himmat kā dūsrā kadam - ‘ ‘ sahanśhīltā ' ' ³ ( brahmā bāp key|kī jīvan kahānī )

¹The Second Step of Courage – Tolerance (Life story of Brahma Baba).

⁴Sarv K|kē snēhī almighty athārṭī bāp apnē mahāvīr bachchē̃ prati bōlē

²Today, the Almighty Authority Father is seeing His first elevated creation.

⁵Āj almighty athārṭī bāp apnī pahlī śhrēṣhṭh rachnā kō dēkh rahē haĩ . ⁶Pahlī rachnā ‘ brāhmaṇō̃ ' key|kī rachnā hai .

³The first creation is of Brahmins, and in the first creation Brahma is said to be the first number.

⁷Uskī pahlī rachnā mē̃ bhī pahlā number ‘ brahmā ' kō hī kahē̃gē .

⁴Because of being the first number of the first creation, Brahma is called Adi Dev.

⁸Pahlī rachnā kā pahlā number hōnē kāraṇ brahmā kō ādidēv kahā jātā hai .

⁵There is also a memorial of this name “Adi Dev” on Abu mountain.

⁹Isī nām sē is ābū - parvat par yādgār bhī ‘ ādi - dēv ' nām sē hī hai . ¹⁰Ādi - dēv arthāt ādi - rachtā bhī kahā jātā aur sāth - sāth ādi - dēv arthāt naī sr̥iṣhṭi K|kē ādi kā pahlā number kā dēv hai .

⁶He is called Adi Dev, that is, the first creation and, together with that, Adi Dev also means that he is the first deity in the beginning of the new world.

¹¹Pahlī dēv ātmā śhrīkr̥iṣhṇa K|kē rūp mē̃ brahmā hī bantē haĩ , isliē naī sr̥iṣhṭi K|kē ādi kā ādi - dēv kahā jātā hai .

⁷It is Brahma who becomes the first deity in the form of Shri Krishna. ⁸This is why he is called the first deity in the beginning of the new world.

¹²Saṅgamyug mē̃ bhī ādi rachnā kā pahlā number arthāt ādi dēv kahō vā brāhmaṇ ātmāō̃ K|kē rachtā brahmā kahō .

⁹At the confluence age too, he is the first number of the first creation, that is, whether you call him Adi Dev or Brahma, he is the creator of Brahmin souls.

¹³Tō saṅgam par aur sr̥iṣhṭi K|kē ādi par - dōnō̃ samay K|kē ādi haĩ , isliē ādi - dēv kahā jātā hai .

¹⁰So, he is the first one at the confluence age and also at the beginning of the world, and so he is called Adi Dev.

¹⁴Brahmā hī ādi karmātīt phariśhtā bantā hai .

¹¹It is Brahma who becomes the first karmateet angel.

¹⁵Brahmā sō phariśhtā aur phariśhtā sō dēvtā - sabmē̃ number one .

¹²Brahma becomes an angel and the angel becomes the deity – he is number one in everything.

¹⁶Aisā number one kyō̃ banē̃  ?

¹³Why did he become number one in this way?

¹⁷Kis vidhi sē number one siddhi kō prāpt kiyā  ?

¹⁴With what method did he attain number one success?

¹⁸Āp sabhī brāhmaṇ ātmāō̃ kō brahmā kō hī follow karnā hai .

¹⁵All of you Brahmin souls have to follow Brahma.

¹⁹Kyā follow karnā hai  ?

¹⁶What do you have to follow him in?

²⁰Iskā pahlā kadam - ‘ ‘ samarpaṇtā ' ' , yah tō pahlē sunāyā hai .

¹⁷You have already been told about his first step of surrender.

²¹Pahlē kadam mē̃ bhī sab rūp sē samarpaṇ bankē dikhāyā .

¹⁸In his first step too he demonstrated this by surrendering in every way.

²²Dūsrā kadam - ‘ ‘ sahanśhīltā ' ' .

¹⁹The second step is tolerance.

²³Jab samarpaṇ huē tō bāp sē sarv śhrēṣhṭh varsā tō milā lēkin duniyā vālō̃ sē kyā milā  ? ²⁴Sabsē jyādā gāliyō̃ key|kī varṣhā kis par huī  ?

²⁰When he surrendered himself, of course he received the most elevated inheritance from the Father, but what did he receive from the people of the world?

²⁵Chāhē āp ātmāō̃ kō bhī gāliyā̃ milī yā atyāchār huē lēkin jyādā krōdh vā gussā brahmā kō hī miltā rahā .

²¹Who was showered with the most insults? ²²Even though you souls were insulted or assaulted, it was Brahma who continued to receive the most anger.

²⁶Laukik jīvan mē̃ jō kabhī ēk apśhabd bhī nahī̃ sunā lēkin brahmā banā tō apśhabd sunnē mē̃ bhī number one rahā .

²³In his lokik life, he had never heard a bad word, but when he became Brahma, he became number one in having to hear bad words.

²⁷Sabsē jyādā sarv K|kē snēhī jīvan vyatīt key|kī lēkin jitnā hī laukik jīvan mē̃ sarv K|kē snēhī rahē , utnā hī alaukik jīvan mē̃ sarv K|kē duśhman rūp mē̃ banē .

²⁴He led a life where he received the most love from everyone, but to the extent that he was loved by everyone in his lokik life, to that extent, everyone became his enemy in his alokik life.

²⁸Bachchō̃ kē ūpar atyāchār huā tō svataḥ hī indirect bāp kē ūpar atyāchār huē .

²⁵When the children were assaulted, that was automatically also an assault on the father indirectly.

²⁹Lēkin sahanśhīltā K|kē guṇ sē vā sahanśhīltā key|kī dhārṇā sē muskarātē rahē , kabhī murjhāyē nahī̃ .

²⁶However, with the virtue of tolerance, he remained smiling; he never wilted. ²⁷To smile when someone praises you is not being tolerant.

³⁰Kōī praśhansā karē aur muskarāyē - iskō sahanśhīltā nahī̃ kahtē . ³¹Lēkin duśhman ban , krōdhit hō apaśabdō̃ key|kī varṣhā karē , aisē samay par bhī sadā muskarātē rahnā , saṅkalpamātra bhī murjhānē kā chihna chēhrē par na hō . ³²Iskō kahā jātā hai - sahanśhīl .

²⁸However, to remain smiling at a time when someone becomes an angry enemy and who showers you with insults and not to have the slightest sign of wilting on your face or even in thoughts is said to be having tolerance. ²⁹To see, speak and come into connection with merciful feelings with an enemy soul is called having tolerance.

³³Duśhman ātmā kō bhī merciful bhāvnā sē dēkhnā , bōlnā , samparka mē̃ ānā .

³⁰In the task of the establishment and of service, there were sometimes small and sometimes big storms.

³⁴Iskō kahtē haĩ sahanśhīltā . ³⁵Sthāpanā K|kē kārya mē̃ , sēvā K|kē kārya mē̃ kabhī chhōṭē , kabhī baṛē tūphān āyē .

³¹As a memorial in the scriptures, they have portrayed Mahavir Hanuman carrying such a big mountain on the palm of his hand just like a ball.

³⁶Jaisē yādgār śhāstrō̃ mē̃ mahāvīr hanumān kē liē dikhātē haĩ ki itnā baṛā pahāṛ bhī hathēlī par ēk gēnd K|kē samān lē āyā .

³²In the same way, no matter if the problem, obstacle or storm seems like a big mountain, a mountain means to make a big thing into a small toy, and to overcome it as you would a game.

³⁷Aisē , kitnī bhī baṛī pahāṛ samān samasyā hō , tūphān hō , vighna hō lēkin pahāṛ arthāt baṛī bāt kō chhōṭā - sā khilaunā banāē khēl key|kī rīti sē sadā pār kiyā vā baṛī bhārī bāt kō sadā halkā banāē svayã bhī halkē rahē aur dūsrō̃ kō bhī halkā banāyā .

³³Or, he made anything big become something very light; he himself remained light and he also made others light. ³⁴This is called tolerance. ³⁵He didn’t make a small stone into a mountain, but made the mountain into a ball; he put the expansion into its essence: this is tolerance.

³⁸Iskō kahtē haĩ - sahanśhīltā . ³⁹Chhōṭē sē patthar kō pahāṛ nahī̃ lēkin pahāṛ kō gēnd banāyā .

³⁶To expand obstacles and problems in your mind or to speak about them to others means to create mountains.

⁴⁰Vistār kō sār mē̃ lānā , yah hai sahanśhīltā . ⁴¹Vighnō̃ kō , samasyā kō apnē man mē̃ vā dūsrō̃ kō āgē vistār karnā arthāt pahāṛ banānā hai .

³⁷However, he did not to go into expansion, but with the full­stop of “nothing new”, he put a full­stop and moved forward. ³⁸This is called putting expansion into its essence.

⁴²Lēkin vistār mē̃ na jāyē , ‘ nothing new ' K|kē full stop sē bindī lagāē bindī ban āgē baṛhē - iskō kahtē haĩ vistār kō sār mē̃ lānā .

³⁹An elevated tolerant soul is always able to put expansion, problems and obstacles into their essence with knowledge and yoga, just as Brahma Baba did.

⁴³Sahanśhīl śhrēṣhṭh ātmā sadā gyān - yōg K|kē sār mē̃ sthit hō aisē vistār kō , samasyā kō , vighnō̃ kō bhī sār mē̃ lē ātī hai jaisē brahmā bāp nē kiyā .

⁴⁰When you go on a longer route it finishes your time and energy, that is, a lot more of those are used. ⁴¹In the same way, expansion is the longer route and the essence is in taking a short cut.

⁴⁴Jaisē lambā rāstā pār karnē mē̃ samay , śhaktiyā̃ samāpt hō jātī arthāt jyādā use hōtī̃ .

⁴²Both are able to go across, but because those who take a short­cut are able to save their time and energy, they don’t become disheartened.

⁴⁵Aisē ‘ vistār ' hai lambā rāstā pār karnā aur ‘ sār ' hai shortcut rāstā pār karnā .

⁴³They constantly enjoy themselves and overcome everything with a smile. ⁴⁴This is called tolerance.

⁴⁶Pār dōnō̃ hī kartē haĩ lēkin shortcut karnē vālē samay aur śhaktiyō̃ key|kī bachat hōnē kāraṇ nirāśh nahī̃ hōtē , dilśhikasta nahī̃ hōtē , sadā mauj mē̃ muskarātē pār kartē haĩ .

⁴⁵Someone with the power of tolerance will never be afraid and think: Does this also happen? ⁴⁶Because of being constantly full, he will go into the depths of knowledge and remembrance.

⁴⁷Iskō kahā jātā hai - sahanśhīltā .

⁴⁷Someone who is afraid is never able to go into the depths.

⁴⁸Sahanśhīltā key|kī śhakti vālā kabhī ghabrāyēgā nahī̃ ki kyā aisā bhī hōtā hai kyā  !

⁴⁸One with essence always remains full. ⁴⁹This is why there is depth in something that is full.

⁴⁹Sadā sampann hōnē kāraṇ gyān key|kī , yād kī gahrāī mē̃ jāyēgā .

⁵⁰One with expansion is empty; this is why something that is empty always rattles.

⁵⁰Ghabrānē vālā kabhī gahrāī mē̃ nahī̃ jā saktā . ⁵¹Sār vālā sadā bharpūr hōtā hai , isliē bharpūr , sampann chīz key|kī gahrāī hōtī hai .

⁵¹So, someone with expansion would constantly continue to rattle with thoughts such as “Why this? ⁵²What is this?

⁵²Vistār vālā khālī hōtā hai , isliē khālī chīz sadā uchhaltī rahtī hai .

⁵³It shouldn’t be like this, but like this. ⁵⁴It should not be like this.”

⁵³Tō vistār vālā yah kyō̃ , yah kyā , aisā nahī̃ vaisā , aisā hōnā nahī̃ chāhiē … aisē saṅkalpō̃ mē̃ bhī uchhaltā rahēgā aur vāṇī mē̃ bhī sabkē āgē uchhaltā rahēgā .

⁵⁵He will continue to rattle in this way in his thoughts, and in his words, too, he would still constantly rattle on in front of everyone. ⁵⁶What happens when you rattle on beyond limits?

⁵⁴Aur jō had sē jyādā uchhaltā hai tō kyā hōgā  ? ⁵⁵Hā̃phatā rahēgā .

⁵⁷You rattle on, you become breathless and you tire yourself out.

⁵⁶Svayã hī uchhaltā , svayã hī hā̃phatā aur svayã hī phir thaktā . ⁵⁷Sahanśhīl in sab bātō̃ sē bach jātā hai .

⁵⁸Those who are tolerant are saved from all of those things and this is why they always enjoy themselves; they don’t rattle on, but they fly.

⁵⁸Isliē sadā mauj mē̃ rahtā , uchhaltā nahī̃ , uṛtā hai .

⁵⁹Second step – Tolerance. ⁶⁰Brahma Baba demonstrated this by taking this step.

⁵⁹Dūsrā kadam - sahanśhīltā .

⁶¹He always remained unshakeable and immovable.

⁶⁰Yah brahmā bāp nē chal karkē dikhāyā .

⁶²He always enjoyed himself in an easy way and didn’t have to labour.

⁶¹Sadā aṭal , achal , sahaj svarūp mē̃ mauj sē rahē , mēhnat sē nahī̃ .

⁶³The children who did 14 years of tapasya experienced this.

⁶²Iskā anubhav 14 varṣh tapasyā karnē vālē bachchō̃ nē kiyā .

⁶⁴Did you feel it was 14 long years, or did you feel it was just like a few moments?

⁶³14 varṣh mahsūs huē yā kuchh ghaṛiyā̃ lagī̃  ?

⁶⁵Did you live with enjoyment or did you feel it took labour?

⁶⁴Mauj sē rahē yā mēhnat lagī  ?

⁶⁶Baba took many test papers of physical labour too.

⁶⁵Vaisē sthūl mēhnat kā paper bhī khūb liyā . ⁶⁶Kahā̃ nāz sē palnē vālē aur kahā̃ gōbar K|kē gōlē bhī banavāyē , maikēnik ( m e c h a n i c ) bhī banāyā .

⁶⁷There is a vast difference between being those who were sustained by being spoilt with so much pride and being those who made the cow­dung patties (for the fire) and who did the mechanics.

⁶⁷Chappal bhī silavāī  !

⁶⁸He also made you sew slippers.

⁶⁸Mōcī bhī banāyā nā . ⁶⁹Mālī bhī banāyā .

⁶⁹He also made you into shoemakers and gardeners.

⁷⁰Lēkin mēhnat lagī yā mauj lagī  ?

⁷⁰However, was that labour or a pleasure?

⁷¹Sab kuchh pār kiyā lēkin sadā mauj key|kī jīvan kā anubhav rahā .

⁷¹You overcame everything, but you always experienced it to be a life of pleasure.

⁷²Jō mūnjhē , vah bhāg gayē aur jō mauj mē̃ rahē vah anēkō̃ kō mauj key|kī jīvan kā anubhav karā rahē haĩ .

⁷²Those who became confused ran away whereas those who remained in pleasure are giving many others the experience of a life of pleasure.

⁷³Abhī bhī agar vahī 14 varṣh repeat karē̃ tō pasand hai nā .

⁷³Even now, if those 14 years were to be repeated, you would like that, would you not?

⁷⁴Abhī tō centre par agar thōṛā - sā sthūl kām bhī karnā paṛtā tō sōchtē haĩ - isīliē sannyās kiyā , kyā ham is kām kē liē haĩ  ?

⁷⁴However, now, if someone has to do even a little physical work at a centre, they think: Is this why I renounced everything? ⁷⁵Am I meant to do this work?

⁷⁵Mauj sē jīvan jīnā - iskō hī brāhmaṇ jīvan kahā jātā hai .

⁷⁶To live one’s life in pleasure is said to be a Brahmin life.

⁷⁶Chāhē sthūl sādhāraṇ kām hō , chāhē hajārō̃ key|kī sabhā bīch stage par speech karnī hō - dōnō̃ mauj sē karē̃ .

⁷⁷Whether it is ordinary physical work or whether you have to give a speech on a stage to thousands of people, do both with pleasure.

⁷⁷Iskō kahā jātā - mauj key|kī jīvan jīnā .

⁷⁸This is called living a life of pleasure.

⁷⁸Mūnjhē nahī̃ - hamnē tō samjhā nahī̃ thā ki surrender hōnā arthāt yah sab karnā hōgā , maĩ tō teacher bankar āī hū̃ , sthūl kām karnē kē liē thōṛē hī sannyās kiyā hai , kyā yahī brahmākumārī jīvan hōtī hai  ?

⁷⁹Not to be confused and think: I didn’t think that to surrender would mean I would have to do all of this. ⁸⁰I came here as a teacher. ⁸¹I didn’t renounce everything to do this physical work. ⁸²Is this all a Brahma Kumari life is?

⁷⁹Iskō kahtē haĩ - mūnjhnē vālī jīvan .

⁸³This is called a life of confusion.

⁸⁰Brahmākumārī bannā arthāt dil key|kī mauj mē̃ rahnā , na ki sthūl maujō̃ mē̃ rahnā .

⁸⁴To become a Brahma Kumari means to live with pleasure in your heart, not with physical pleasures.

⁸¹Dil key|kī mauj sē kisī bhī paristhiti mē̃ , kisī bhī kārya mē̃ mūnjhnē kō mauj mē̃ badal dēgē aur dil K|kē mūnjhnē vālē , śhrēṣhṭh sādhan hōtē bhī , spaṣhṭ bāt hōtē bhī sadā svayã mūnjhē huē hōnē K|kē kāraṇ spaṣhṭ bāt kō bhī mūnjhā dēgā , achchhē sādhan hōtē huē bhī sādhanō̃ sē mauj nahī̃ lē sakē̃gē .

⁸⁵With pleasure in your heart, you will be able to transform any situation or task of confusion into pleasure. ⁸⁶Although you have elevated facilities and everything you have is clear, if you yourself are constantly confused, you create confusion in something that is very clear. ⁸⁷While having good facilities, you won’t be able to take pleasure from those facilities. ⁸⁸“How will this happen?

⁸²Yah kaisē hōgā , aisā nahī̃ aisā hōgā - ismē̃ khud bhī mūnjhēgā , dūsrē kō bhī mūnjhā dēgā .

⁸⁹This will not happen like this, but like this.” ⁹⁰You yourself will be confused about that and you will also confuse others.

⁸³Jaisē kahtē haĩ nā - ‘ sūt mūnjh jātā hai tō muśhkil hī sudhartā hai .

⁹¹It is said: When a thread is tangled (confused), it is with great difficulty that you are able to untangle it.

⁸⁴' achchhī bāt mē̃ bhī mūnjhēgā tō ghabrānē vālī bāt mē̃ bhī mūnjhēgā . ⁸⁵Kyōṅki vr̥itti mūnjhī huī hai , man mūnjhā huā hai tō svataḥ hī vr̥itti kā prabhāv dr̥iṣhṭi par aur dr̥iṣhṭi K|kē kāraṇ sr̥iṣhṭi bhī mūnjhī huī dikhāī dēgī .

⁹²You would be confused about something good and also about something that causes fear, because the attitude is confused and the mind is confused. ⁹³Then, your attitude automatically affects your vision and, because of your vision, you see the world as being confused too.

⁸⁶Brahmākumārī jīvan arthāt brahmā bāp samān mauj key|kī jīvan .

⁹⁴A Brahma Kumari life means a life of pleasure, like that of Father Brahma.

⁸⁷Lēkin iskā ādhār hai ‘ sahanśhīltā ' .

⁹⁵However, the basis of this is tolerance.

⁸⁸Tō sahanśhīltā key|kī itnī viśhēṣhtā hai  !

⁹⁶So, tolerance is so special!

⁸⁹Isī viśhēṣhtā K|kē kāraṇ brahmā bāp sadā aṭal , achal rahē .

⁹⁷Because of this speciality, Father Brahma always remained unshakeable and immovable.

⁹⁰Dō prakār K|kē sahanśhīltā K|kē paper sunāyē .

⁹⁸You have been told of the two papers of tolerance.

⁹¹Pahlā paper - lōgō̃ dvārā apśhabd vā atyāchār .

⁹⁹The first paper were the bad words and assaults from people.

⁹²Dūsrā - yagya key|kī sthāpanā mē̃ bhinn - bhinn āyē huē vighna .

¹⁰⁰Secondly, the different obstacles that came in establishing the yagya.

⁹³Tīsrā - kaī brāhmaṇ bachchō̃ dvārā bhī traitor hōnā vā chhōṭī - mōṭī bātō̃ mē̃ asantuṣhṭatā kā sāmnā karnā .

¹⁰¹Thirdly, some Brahmin children become traitors, or create opposition because of discontentment about small or large matters.

⁹⁴Lēkin ismē̃ bhī sadā asantuṣhṭ kō santuṣhṭ karnē key|kī bhāvnā sē parvaśh samajh sadā kalyāṇ key|kī bhāvnā sē , sahanśhīltā key|kī silence power sē har ēk kō āgē baṛhāyā .

¹⁰²However, in this too, with the feeling of satisfying those who were discontent while considering them to be influenced by something else, by having benevolent feelings and with the silence power of tolerance, he made each one move forward.

⁹⁵Sāmnā karnē vālē kō bhī madhurtā aur śhubh bhāvnā , śhubh kāmnā sē sahanśhīltā kā pāṭh paṛhāyā .

¹⁰³He still taught the lesson of tolerance with sweetness, good wishes and pure feelings to those who came to oppose him.

⁹⁶Jō āj sāmnā kartā aur kal kṣhamā māṅgtā , unkē mukh sē bhī yahī bōl nikaltē - ‘ bābā tō bābā hai  ! ⁹⁷' iskō kahā jātā hai sahanśhīltā dvārā fail kō bhī pās|pass banāē vighna kō pās|pass karnā .

¹⁰⁴When someone opposed him one day, and the next day, came to ask him for forgiveness with words emerging from his lips, “Baba is truly Baba!”, that is said to be making those who fail pass with tolerance and to pass through the obstacle.

⁹⁸Tō dūsrā kadam sunā .

¹⁰⁵So, you heard about the second step.

⁹⁹Kisliē  ?

¹⁰⁶For what?

¹⁰⁰Kadam - par - kadam rakhō .

¹⁰⁷So that you can place your steps in his steps.

¹⁰¹Iskō kahā jātā hai - follow father arthāt bāp samān bannā .

¹⁰⁸This is known as “follow Father” or to become equal to the Father.

¹⁰²Bannā hai yā sirph dūr sē dēkhnā hai  ? ¹⁰³Bahādur hō nā  ?

¹⁰⁹Do you want to become this or do you just want to observe from a distance?

¹⁰⁴Pañjāb aur mahārāṣhṭra dōnō̃ hī bahādur hō .

¹¹⁰You are courageous, are you not? ¹¹¹Punjab, Maharashtra, both are courageous.

¹⁰⁵Sab bahādur haĩ .

¹¹²All are courageous.

¹⁰⁶Dēśh - vidēśh K|kē sabhī apnē kō mahāvīr kahtē haĩ .

¹¹³All you people from this land and abroad call yourselves mahavirs.

¹⁰⁷Kisī kō bhī pyādā kahā tō mānēgā  ?

¹¹⁴If any one of you were to be called part of the infantry, would you accept that?

¹⁰⁸Issē siddha hai ki sabhī apnē kō mahāvīr samajhtē haĩ .

¹¹⁵This proves that all of you consider yourselves to be mahavirs.

¹⁰⁹Mahāvīr arthāt bāp samān bannā .

¹¹⁶To be a mahavir means to be equal to the Father.

¹¹⁰Samjhā  ? ¹¹¹Achchhā  !

¹¹⁷Do you understand?

¹¹²Dēśh - vidēśh K|kē sarv bāp samān , sadā buddhi sē samārpit ātmāō̃ kō , sadā her|har paristhiti mē̃ her|har vyakti sē sahanśhīl bankar her|har baṛī bāt kō chhōṭā kar sahaj pār karnē vālē , sadā vistār kō sār rūp mē̃ sār mē̃ lānē vālē , sadā brāhmaṇ jīvan mauj key|kī jīvan jīnē vālē , aisē bāp samān bannē vālē mahāvīr śhrēṣhṭh ātmāō̃ kō bāpdādā kā ‘ samān bhav ' key|kī snēh sampann yādpyār aur namastē . ¹¹³' ' ¹¹⁴Party sē mulākāt

¹¹⁸Achcha. ¹¹⁹To all the souls from this land and abroad who are equal to the Father, who always have a surrendered intellect, to those who always remain tolerant in every situation and with every person and who make every big situation into something small and easily overcome it, to those who put the expansion into its essence, to those who always live their Brahmin life as a life of pleasure, to such elevated mahavir souls who become equal to the Father, BapDada’s love, remembrance and namaste together with the blessing, “May you become equal.”

¹¹⁵Kumār sē –

¹²⁰BapDada meeting groups:

¹¹⁶1 . kumār key|kī viśhēṣhtā kyā hai  ?

¹²¹What is the speciality of kumars?

¹¹⁷Kumār jīvan śhrēṣhṭh jīvan hai kyōṅki pavitra jīvan hai . ¹¹⁸Aur jahā̃ pavitratā hai , vahā̃ mahāntā hai .

¹²²A kumar life is an elevated life because it is a pure life, and where there is purity, there is greatness.

¹¹⁹Kumār arthāt śhaktiśhālī , jō saṅkalp karē̃ vah kar saktē haĩ .

¹²³Kumar means powerful, someone who is able to do whatever he has the thought to do.

¹²⁰Kumār arthāt sadā bandhanmukt bannē aur banānē vālē .

¹²⁴A kumar means one who is always free from bondage and makes others free from bondage.

¹²¹Aisī viśhēṣhatāyē̃ haĩ nā  ?

¹²⁵You have such specialities, do you not?

¹²²Jō saṅkalp karō vahī karma mē̃ lā saktē hō .

¹²⁶You can put whatever thought you have into practical action.

¹²³Svayã bhī pavitra rah aurō̃ kō bhī pavitra rahnē kā mahatva batā saktē hō .

¹²⁷You yourselves remain pure and you can also tell others the importance of remaining pure.

¹²⁴Aisī sēvā kē nimitt ban saktē hō .

¹²⁸You can become instruments for such service.

¹²⁵Jō duniyā vālē asambhav samajhtē hō vah brahmākumār challenge kartē haĩ - tō hamārē jaisā pāvan kōī hō nahī̃ saktā , kyō̃  ?

¹²⁹What people of the world consider to be impossible, you Brahma Kumars issue a challenge about – “No one can be as pure as we are.” ¹³⁰Why?

¹²⁶Kyōṅki banānē vālā sarvśhaktivān hai .

¹³¹Because it is the Almighty Authority who makes you that.

¹²⁷Duniyā vālē kitnā bhī prayatna kartē haĩ lēkin āp jaisē pāvan ban nahī̃ saktē .

¹³²No matter how much people of the world try, they cannot become as pure as you.

¹²⁸Āp sahaj hī pāvan ban gayē .

¹³³You have easily become pure.

¹²⁹Sahaj lagtā hai nā  ?

¹³⁴It feels easy, does it not?

¹³⁰Yā duniyā vālē jaisē kahtē haĩ - yah unnatural hai , aisē lagtā hai  ?

¹³⁵Or, do you also say, like the people of the world, that it is unnatural? ¹³⁶Do you feel that?

¹³¹Kumār key|kī paribhāṣhā hī hai - ‘ challenge karnē vālē , parivartan kar dikhānē vālē , asambhav kō sambhav karnē vālē ' .

¹³⁷The definition of a kumar is: One who issues a challenge, those who demonstrate this by transforming themselves in a practical way, the ones who make the impossible possible.

¹³²Duniyā vālē apnē sāthiyō̃ kō saṅg K|kē dōṣh mē̃ lē jātē haĩ aur āp bāp K|kē saṅg mē̃ lē ātē hō .

¹³⁸Other people take their companions into bad company, whereas you bring them into the Father’s company. ¹³⁹You don’t colour them with your company.

¹³³Unhē̃ apnā saṅg nahī̃ lagātē , bāp K|kē saṅg kā raṅg lagātē hō , bāp samān banātē hō . ¹³⁴Aisē hō nā  ?

¹⁴⁰You colour them with the Father’s company. ¹⁴¹You make them equal to the Father. ¹⁴²You are like that, are you not?

¹³⁵Achchhā  !

¹⁴³Achcha.

¹³⁶2 . kumār arthāt sadā achal - aḍōl , kaisī bhī paristhiti ā jāē lēkin ḍagmag hōnē vālē nahī̃ . ¹³⁷Kyōṅki āpkā sāthī svayã bāp hai .

¹⁴⁴A kumar means one who is constantly unshakeable and immovable. ¹⁴⁵No matter what type of situations come, you are not those who fluctuate because your Companion is the Father Himself.

¹³⁸Jahā̃ bāp hai , vahā̃ sadā hī achal - aḍōl hōṅgē .

¹⁴⁶One will always be unshakeable and immovable where the Father is.

¹³⁹Jahā̃ sarvśhaktivān hōgā vahā̃ sarv śhaktiyā̃ hōṅgī .

¹⁴⁷Where the Almighty Authority is, there will be all the powers. ¹⁴⁸Maya cannot do anything in front of all the powers.

¹⁴⁰Sarvśhaktiyō̃ kē āgē māyā kuchh kar nahī̃ saktī .

¹⁴⁹Therefore, the life of a kumar means one with a constant stage, not those who fluctuate.

¹⁴¹Isliē kumār jīvan arthāt sadā ēkras sthiti vālē , halchal mē̃ ānē vālē nahī̃ .

¹⁵⁰Those who fluctuate are not able to claim the imperishable fortune of the kingdom.

¹⁴²Jō halchal mē̃ ātā hai , vah avināśhī rājya - bhāgya bhī nahī̃ pā saktā , thōṛā - sā sukh mil jāyēgā lēkin sadā kā nahī̃ .

¹⁵¹You would receive a little happiness, but not for all time. ¹⁵²Therefore, a kumar life means to be constantly unshakeable and to have a stable stage.

¹⁴³Isliē kumār jīvan arthāt sadā achal , ēkras sthiti mē̃ sthit rahnē vālē .

¹⁵³So, is your stage stable, or is your intellect pulled into other tastes (experiences)?

¹⁴⁴Tō ēkras sthiti rahtī hai yā dūsrē rasō̃ mē̃ buddhi jātī hai  ? ¹⁴⁵Sab ras ēk bāp dvārā anubhav karnē vālē - iskō kahtē haĩ ēkras arthāt achal - aḍōl .

¹⁵⁴You are those who experience all sweetness in the one Father. ¹⁵⁵This is called being constant and stable (focussed on One), that is, unshakeable and immovable. ¹⁵⁶Only the children who have such a stable stage are loved by the Father.

¹⁴⁶Aisā ēkras sthiti vālā bachchā hī bāp kō pyārā lagtā hai .

¹⁵⁷So, always remember that you souls are unshakeable, immovable, those who stay in a stable stage. ¹⁵⁸To the mothers:

¹⁴⁷Tō yahī sadā yād rakhnā ki ham achal - aḍōl ātmāyē̃ ēkras sthiti mē̃ rahnē vālī haĩ . ¹⁴⁸Mātāō̃ sēḥ -

¹⁵⁹What is the easy path that BapDada has shown you mothers through which you can easily experience remembrance of the Father and don’t have to labour?

¹⁴⁹1 ) mātāō̃ kē liē bāpdādā nē sahaj mārg kaun sā batāyā hai jissē sahaj hī bāp kī yād kā anubhav kar sakō , mēhnat na karnī paṛē  ?

¹⁶⁰What is the means to make remembrance easy? ¹⁶¹Say with your heart “My Baba”. ¹⁶²When you say “mine”, you have easy remembrance. ¹⁶³Throughout the whole day, you remember that which is “mine”, do you not?

¹⁵⁰Yād kō bhī sahaj banānē kā sādhan kyā hai  ? ¹⁵¹Dil sē kahō - ‘ ‘ mērā bābā ' ' .

¹⁶⁴If someone or something belongs to you, where you feel that belongs to you, you will remember that.

¹⁵²Jahā̃ mērā kahtē hō vahā̃ sahaj yād ātī hai .

¹⁶⁵In this way, if you say, “My Father”, then you will remember only the Father.

¹⁵³Sārē din mē̃ , jō mērā hai vahī yād ātā hai nā .

¹⁶⁶So, that is an easy method to remember the Father. ¹⁶⁷Say with your heart “My Baba!”

¹⁵⁴Kōī bhī mērā hō - chāhē vyakti , chāhē vastu … jahā̃ mērā - pan hōgā vahī yād āyēgā .

¹⁶⁸Do not simply say “mine, mine” in words, but say it with a right. ¹⁶⁹Make this easy effort and continue to move forward.

¹⁵⁵Aisē yadi bāp kō mērā kahtē hō , mērā samajhtē hō tō bāp kī yād āyēgī .

¹⁷⁰Always be an easy yogi with this method. ¹⁷¹Say “mine” and become a master of the Father’s treasures.

¹⁵⁶Tō bāp kō yād karnē kā sahaj tarīkā hai - dil sē kahō ‘ ‘ mērā bābā ' ' .

¹⁷²Mothers, do you constantly consider yourselves to be multimillion times fortunate? ¹⁷³You found the Father while sitting at home, and so it is such great fortune.

¹⁵⁷Sirph mukh sē mērā - mērā nahī̃ karnā , adhikār sē kahnā .

¹⁷⁴People of the world go out to look for God whereas you found Him while sitting at home.

¹⁵⁸Yahī sahaj purūṣhārth kar āgē baṛhtē chalō .

¹⁷⁵So, did you ever even think that you would receive such great fortune?

¹⁵⁹Sadā hī is vidhi sē sahajyōgī banō .

¹⁷⁶It is remembered that God was found while sitting at home.

¹⁶⁰Mērā kahō aur bāp K|kē khazānō̃ K|kē mālik banō .

¹⁷⁷Who is that a memorial of? ¹⁷⁸It is your memorial, is it not?

¹⁶¹2 ) mātāyē̃ sadā apnē kō padmāpadma bhāgyavān samajhtī hō  ?

¹⁷⁹So, always keep this elevated fortune in your awareness and continue to move forward.

¹⁶²Ghar baiṭhē bāp milā tō kitnā baṛā bhāgya hai  !

¹⁸⁰Wah my elevated fortune! ¹⁸¹Continue to sing these songs of happiness.

¹⁶³Duniyā vālē bāp kō ḍhūṇḍhnē kē liē nikaltē haĩ aur āpkō ghar baiṭhē mil gayā .

¹⁸²Continue to swing in the swings of happiness. ¹⁸³Continue to sing and dance in happiness. ¹⁸⁴What happiness do the Shaktis always have?

¹⁶⁴Tō itnā baṛā bhāgya prāpt hōgā - aisē kabhī saṅkalp mē̃ bhī sōchā thā  ?

¹⁸⁵I am always combined with the Father. ¹⁸⁶Shiv Shakti means to be combined: the Father and I.

¹⁶⁵Yah jō gāyan hai ‘ ‘ ghar baiṭhē bhagvān milā ' ' … yah kiskē liē hai  ?

¹⁸⁷Both together are referred to as Shiv Shakti. ¹⁸⁸So, those who are combined cannot be separated by anyone.

¹⁶⁶Āpkē liē hai nā .

¹⁸⁹Do you have such happiness?

¹⁶⁷Tō isī śhrēṣhṭh bhāgya kō smr̥iti mē̃ rakh āgē baṛhtē chalō .

¹⁹⁰The Father has made weak souls powerful. ¹⁹¹So, always remember that you have claimed a right to remain combined.

¹⁶⁸‘ vāh mērā śhrēṣhṭh bhāgya ' - yah khuśhī K|kē gīt gātē rahō . ¹⁶⁹Khuśhī K|kē jhūlē mē̃ jhūltē rahō .

¹⁹²Previously, you were those who were searching for Him, and now you have become those who stay with Him.

¹⁷⁰Khuśhī mē̃ nāchō - gāō .

¹⁹³Always have this intoxication.

¹⁷¹3 ) śhaktiyō̃ kō sadā kaun - see|sī|C khuśhī rahtī hai .

¹⁹⁴No matter how much Maya tries, Maya cannot do anything in front of a Shiv Shakti.

¹⁷²Sadā bāp kē sāth combined hū̃ . ¹⁷³Śhiv śhakti kā arth|earth hī hai combined .

¹⁹⁵If you remain separate, Maya will come, but remain combined and Maya cannot come.

¹⁷⁴Bāp aur āp - dōnō̃ kā milākar kahtē haĩ - ‘ śhiv - śhakti ' .

¹⁹⁶So, always remember this blessing: you are the victorious Shiv Shaktis who always remain combined.

¹⁷⁵Tō jō combined hai , usē kōī alag nahī̃ kar saktā . ¹⁷⁶Aisī khuśhī rahtī hai  ?

¹⁹⁷Blessing: May you become equal and complete by merging the ashes of your old sanskars in the ocean of your complete and perfect stage.

¹⁷⁷Nirbal ātmā kō bāp nē śhakti banā diyā . ¹⁷⁸Tō yahī sadā yād rakhō ki ham combined rahnē K|kē adhikārī ban gayē .

¹⁹⁸In order to become equal to the Father and complete and perfect, destroy your weaknesses and defects before the destruction of the world.

¹⁷⁹Pahlē ḍhūṇḍhnē vālē thē aur abhī sāth rahnē vālē haĩ - yah naśhā sadā rahē . ¹⁸⁰Kitnā bhī māyā kōśhiśh karē lēkin śhiv - śhakti kē āgē māyā kuchh kar nahī̃ saktī .

¹⁹⁹Make yourself so bright that no name or trace of any problem remains. ²⁰⁰Just as when your birth changes (a new birth), all the things of your previous birth are forgotten, in the same way, burn the old things and old sanskars.

¹⁸¹Alag rahtē hō tō māyā ātī hai , combined rahō tō māyā ā nahī̃ saktī .

²⁰¹Merge the ashes in the ocean of your complete and perfect stage for only then will you be said to be equal and complete and perfect.

¹⁸²Tō yahī vardān sadā yād rakhnā ki - ‘ ham combined rahnē vālī śhiv - śhaktiyā̃ vijayī haĩ .

²⁰²Slogan: Learn the magic of merging the expansion into its essence and you will become equal to the Father.

¹⁸³' achchhā  !

²⁰³* * * O MS H A N T I * * *