शनिवार 9 दिसंबर 1989 की अव्यक्त मुरली

⁰> ¹09-12-89 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 09-12-89 Om Shanti Avyakt Bapdada Madhuban

²Yōgyukt , yuktiyukt bannē key|kī yukti

¹The method to become yogyukt and yuktiyukt.

³Avyakt bāpdādā apnē bachchō̃ prati bōlē ⁴Āj bāpdādā apnē sarv bachchō̃ mē̃ sē viśhēṣh dō prakār K|kē bachchē dēkh rahē haĩ .

²Today, out of all His children, BapDada is seeing two special types of children. ³One are those who are constantly yogyukt and yuktiyukt in every action.

⁵Ēk haĩ sadā yōgyukt aur her|har karma mē̃ yuktiyukt . ⁶Dūsrē yōgī haĩ lēkin sadā yōgyukt nahī̃ haĩ aur sadā her|har karma mē̃ svataḥ yuktiyukt nahī̃ . ⁷Mansā vā bōl , karma - tīnō̃ mē̃ sē kabhī kismē̃ , kabhī kismē̃ yuktiyukt nahī̃ .

⁴The second type are yogis, but neither are they constantly yogyukt nor are they constantly or naturally yuktiyukt in every action. ⁵In all the three – thoughts, words and actions ­ they are sometimes not yuktiyukt in one thing and sometimes not yuktiyukt in another.

⁸Vaisē brāhmaṇajīvan arthāt svataḥ yōgyukt aur sadā yuktiyukt .

⁶Generally, Brahmin life means to be naturally yogyukt and constantly yuktiyukt.

⁹Brāhmaṇ-jīvan key|kī alaukiktā vā viśhēṣhtā vā nyārā aur pyārāpan yahī hai - ‘ ‘ yōgyukt ' ' aur ‘ ‘ yuktiyukt ' ' .

⁷The spirituality, speciality, and reason for being loving and unique in Brahmin life is that you are yogyukt and yuktiyukt.

¹⁰Lēkin kōī bachchē is viśhēṣhtā mē̃ sahaj aur natural chal rahē haĩ aur kōī attention bhī rakhtē haĩ , phir bhī sadā dōnō̃ bātō̃ kā anubhav nahī̃ kar saktē .

⁸However, some children are easily and naturally moving forward with this speciality, whereas others, although paying attention, are not able to experience both of these aspects constantly.

¹¹Iskā kāraṇ kyā  ?

⁹What is the reason for this?

¹²Knowledge tō sabhī kō hai aur lakṣhya bhī sabhī kā ēk yahī hai .

¹⁰Everyone has knowledge, everyone also has the same aim.

¹³Phir bhī kōī lakṣhya K|kē ādhār sē in dōnō̃ lakṣhya arthāt yōgyukt aur yuktiyukt sthiti key|kī anubhūti K|kē samīp haĩ aur kōī kabhī fast purūṣhārth sē samīp ātē lēkin kabhī samīp aur kabhī chaltē-chaltē kōī na kōī kāraṇavaś rūk jātē haĩ .

¹¹Nevertheless, some come close to the aim, that is, close to the experience of these two characteristics (yogyukt and yuktiyukt stage); some come close to their aim due to making fast effort, they are sometimes close, but while moving along, due to one reason or another, they come to a standstill.

¹⁴Isliē sadā lakṣhaṇ K|kē samīp anubhūti nahī̃ kartē .

¹²This is why they do not constantly experience closeness to these characteristics.

¹⁵Sarv brāhmaṇ ātmāō̃ mē̃ sē is śhrēṣhṭh lakṣhya tak number one samīp kaun  ?

¹³Who, out of all the Brahmin souls, was number one in coming close to this elevated aim?

¹⁶Brahmā bāp .

¹⁴Father Brahma.

¹⁷Kyā vidhi apnāī jō is siddhi kō prāpt kiyā  ?

¹⁵Which method did he adopt through which he succeeded in this?

¹⁸Sadā yōgyukt rahnē key|kī saral vidhi hai - sadā apnē kō ‘ ‘ sārathī ' ' aur ‘ ‘ sākṣhī ' ' samajh chalnā .

¹⁶The easy method for remaining constantly yogyukt is to move along while constantly considering yourself to be a charioteer and an observer.

¹⁹Āp sabhī śhrēṣhṭh ātmāē̃ is rath K|kē sārathī hō . ²⁰Rath kō chalānē vālī ātmā sārathī hō .

¹⁷All you elevated souls are the charioteers of those chariots; the soul is the charioteer who drives the chariot.

²¹Yah smr̥iti svataḥ hī is rath athavā dēh sē nyārā banā dētī hai , kisī bhī prakār K|kē dēhbhān sē nyārā banā dētī hai .

¹⁸This consciousness automatically makes you detached from the chariot, that is, from the body. ¹⁹It makes you detached from any type of body consciousness.

²²Dēhbhān nahī̃ tō sahaj yōgyukt ban jātē aur her|har karma mē̃ yōgyukt , yuktiyukt svataḥ hī hō jātē haĩ .

²⁰When there is no consciousness of the body, you easily become yogyukt, and you automatically become yogyukt and yuktiyukt in every action.

²³Svayã kō sārathī samajhnē sē sarv karmēndriyā̃ apnē kaṇṭrōl mē̃ rahtī haĩ arthāt sarv karmēndriyō̃ kō sadā lakṣhya aur lakṣhaṇ key|kī mañjal K|kē samīp lānē key|kī kaṇṭrōliṅg power ā jātī hai .

²¹By considering yourself to be the charioteer, all your sense organs remain under your control, that is, you develop the controlling power to bring all your sense organs close to the destination of the aim and its qualifications.

²⁴Svayã ‘ ‘ sārathī ' ' kisī bhī karmēndriy K|kē vaśh nahī̃ hō saktā .

²²The charioteer himself can never come under the influence of any sense organ.

²⁵Kyōṅki māyā jab kisī kē ūpar bhī war|vār kartī hai tō māyā K|kē war|vār karnē key|kī vidhi yahī hōtī hai ki kōī-na-kōī sthūl karmēndriyō̃ athavā sūkṣhma śhaktiyā̃ - ‘ ‘ man-buddhi-sanskār ' ' K|kē parvaśh banā dētī hai .

²³When Maya attacks someone, the method of Maya's attack is that she makes you come under the influence of one sense organ or another or one of the subtle powers: the mind, intellect or sanskars.

²⁶Āp sārathī ātmāō̃ kō jō mahāmantra , vaśhīkaraṇ mantra bāp sē āpkō milā huā hai uskō parivartan kar vaśhīkaraṇ K|kē bajāy vaśhībhūt banā dētī hai .

²⁴Instead of your being able to discipline the mind with the great mantra which you charioteer souls have received from the Father she makes you come under evil influence.

²⁷Aur ēk bāt mē̃ bhī vaśhībhūt huē tō sabhī bhūt pravēśh hō jātē haĩ . ²⁸Kyōṅki in bhūtō̃ key|kī bhī āpas mē̃ bahut unity hai .

²⁵If you are under one evil influence, then all the other evil spirits enter, because these evil spirits have a lot of unity with one another.

²⁹Ēk bhūt āyā arthāt sabhī kō āhvān karēgā .

²⁶If one evil spirit comes, it will invoke all the others. ²⁷What happens then?

³⁰Phir kyā hōtā hai  ? ³¹Yah bhūt sārathī sē svārthā banā dētē haĩ .

²⁸These evil spirits change you from a charioteer (sarathi) to someone selfish (swarthi).

³²Aur āp kyā kartē hō  ?

²⁹Then what do you do?

³³Jab sārathīpan key|kī smr̥iti mē̃ ātē hō tō bhūtō̃ kō bhagānē key|kī yuddha kartē hō .

³⁰When you have the consciousness of being a charioteer, you battle to chase away all the evil spirits.

³⁴Yuddha key|kī sthiti kō yōgayukt-sthiti nahī̃ kahē̃gē .

³¹This stage of battling cannot be called the yogyukt stage.

³⁵Isliē yōgyukt vā yuktiyukt mañjal K|kē samīp jānē key|kī bajāy rūk jātē hō aur pahlā number sthiti sē dūsrē number mē̃ ā jātē hō .

³²This is why, instead of coming close to the destination of being yogyukt and yuktiyukt, you come to a standstill, and so from the first number stage, you become part of the second number.

³⁶Sārathī ārthāt vaśh hōnē vālē nahī̃ lēkin vaśh kar chalānē vālē . ³⁷Tō āp sab kaun hō  ?

³³A charioteer is someone who does not come under any influence and who has control as he drives the chariot.

³⁸Sārathī hō nā  !

³⁴So what are all of you?

³⁹Sārathī arthāt ātma-abhimānī .

³⁵You are charioteers, are you not?

⁴⁰Kyōṅki ātmā hī sārathī hai . ⁴¹Brahmā bāp nē is vidhi sē number one key|kī siddhi prāpt kī .

³⁶A charioteer means one who is soul conscious because it is the soul that is the charioteer. ³⁷Brahma Baba claimed number one success with this method.

⁴²Isliē bāp bhī is kā sārathī banā .

³⁸Therefore, the Father also became his Charioteer.

⁴³Sārathī bannē kā yādgār bāp nē karkē dikhāyā .

³⁹The Father practically demonstrated being the Charioteer.

⁴⁴Follow father karō .

⁴⁰Follow the Father.

⁴⁵Sārathī ban sadā sārathī-jīvan mē̃ ati nyārī aur pyārī sthiti kā anubhav karāyā .

⁴¹He became the Charioteer and constantly gave the experience of the extremely loving and detached stage of the life of a charioteer.

⁴⁶Kyōṅki dēh kō adhīn kar bāp pravēśh hōtē arthāt sārathī bantē haĩ , dēh K|kē adhīn nahī̃ bantē .

⁴²Baba enters the body making it subservient, that is, He becomes the Charioteer. ⁴³He does not become subservient to the body.

⁴⁷Isliē nyārā aur pyārā hai .

⁴⁴This is why He is detached and loving.

⁴⁸Aisē hī āp sabhī brāhmaṇ ātmāē̃ bhī bāp samān sārathī key|kī sthiti mē̃ rahō .

⁴⁵In the same way, all of you Brahmin souls must stabilise yourselves in the stage of a charioteer, the same as the Father.

⁴⁹Chaltē-phirtē yah check karō ki maĩ sārathī arthāt sarv kō chalānē vālī nyārī aur pyārī sthiti mē̃ sthit hū̃ .

⁴⁶As you walk, as you move, check this: Am I a charioteer? ⁴⁷That is, am I the one who makes everything move, stable in the stage of being detached and loving?

⁵⁰Bīch-bīch mē̃ yah check karō .

⁴⁸Check this every now and again.

⁵¹Aisē nahī̃ ki sārā din bīt jāē phir rāt kō check karō .

⁴⁹It shouldn't be that the whole day passes by and you only check this at night.

⁵²Sārā din bīt gayā tō bītā huā samay sadā kē liē kamāī sē gayā .

⁵⁰If the whole day has passed by, then the time that has passed for earning an income has been lost for all time.

⁵³Isliē ganvā karkē hōśh mē̃ nahī̃ ānā .

⁵¹Therefore, don't become conscious after having lost everything.

⁵⁴Yah svataḥ natural saṅskār banāō .

⁵²Make these sanskars natural and automatic.

⁵⁵Kaun-sā  ?

⁵³Which sanskars?

⁵⁶Checking kā .

⁵⁴Those of checking.

⁵⁷Jaisē kisī K|kē kōī purānē saṅskār is brāhmaṇajīvan mē̃ abhī bhī āgē baṛhnē mē̃ vighna rūp ban jātē haĩ tō kahtē hō nā ki na chāhtē bhī saṅskārō̃ K|kē vaśh hō jātē haĩ .

⁵⁵The old sanskars of some become an obstacle to them moving forward in Brahmin life. ⁵⁶What do you say at that time? ⁵⁷"Even against my desire, I become influenced by my sanskars."

⁵⁸Jō nahī̃ karnā chāhtē hō vah kar lētē hō .

⁵⁸You even do that which you do not wish to do.

⁵⁹Jab ulṭē saṅskār na chāhtē kōī bhī karma karā lētē haĩ tō yah natural checking kā śhuddha saṅskār apnā nahī̃ saktē hō  ?

⁵⁹If wrong sanskars make you perform a wrong type of action even against your desire, then are you not able to adopt the pure sanskars of natural checking?

⁶⁰Binā mēhnat K|kē checking K|kē śhuddha saṅskār svataḥ hī kārya karātē rahē̃gē .

⁶⁰Then, without labour, your pure sanskars of checking will automatically enable you to carry out that task.

⁶¹Yah nahī̃ kahē̃gē ki bhūl jātē haĩ yā bahut busy rahtē haĩ .

⁶¹You will not say that you forget or that you remain very busy.

⁶²Aśhuddh athavā vyarth saṅskār haĩ .

⁶²There are impure or wasteful sanskars.

⁶³Kaī bachchō̃ mē̃ aśhuddh saṅskār nahī̃ tō vyarth saṅskār bhī haĩ .

⁶³Some children do not have impure sanskars, but they do have wasteful sanskars.

⁶⁴Yah aśhuddh , vyarth saṅskār bhulātē bhī nahī̃ bhūl saktē hō aur yahī kahtē hō ki mērā bhāv nahī̃ thā lēkin mērā yah purānā svabhāv hai vā saṅskār hai .

⁶⁴Some are not able to forget their impure or wasteful sanskars even when trying to forget them, and then they say: That was not my intention, but was my old nature or sanskar.

⁶⁵Tō aśhuddh nahī̃ bhūltā phir śhuddha saṅskār kaisē bhūl jātā hai  ?

⁶⁵Since you are not able to forget your impure sanskars, how is it that you forget your pure sanskars?

⁶⁶Tō sārathī-pan key|kī sthiti svataḥ hī sva-unnati K|kē śhuddha saṅskār emerge kartī hai aur natural samay pramāṇ sahaj checking hōtī rahēgī .

⁶⁶The stage of being a charioteer automatically brings out the pure sanskars for self­progress and checking then takes place naturally according to the time.

⁶⁷Aśhuddh ādat sē majbūr hō jātē hō aur is ādat sē majbūt hō jāyēṅgē .

⁶⁷You become compelled by impure habits whereas through this habit you will become strong.

⁶⁸Tō sunā sadā yōgayukt-yuktiyukta rahnē key|kī vidhi kyā huī  ?

⁶⁸So, did you hear the method for constantly remaining yogyukt and yuktiyukt?

⁶⁹‘ sārathī ban chalnā ' .

⁶⁹Move forward as a charioteer.

⁷⁰Sārathī svataḥ hī sākṣhī hō kuchh bhī karē̃gē , dēkhē̃gē , sunē̃gē .

⁷⁰A charioteer is naturally an observer when doing, seeing or hearing anything.

⁷¹Sākṣhī ban dēkhnē , sōchnē , karnē sab mē̃ sab-kuchh kartē bhī nirlēp rahē̃gē arthāt māyā K|kē lēp sē nyārē rahē̃gē .

⁷¹While doing everything – seeing, thinking and doing ­ as a detached observer, you will remain beyond any influence, that is, you will be detached from the effect of Maya.

⁷²Tō pāṭh pakkā kiyā nā .

⁷²So, you have made the lesson firm, have you not?

⁷³Brahmā bāp kō follow karnē vālē hō nā .

⁷³You are the ones who follow Father Brahma, are you not?

⁷⁴Brahmā bāp sē bahut pyār hai nā .

⁷⁴You love Father Brahma a lot, do you not?

⁷⁵Pyār key|kī niśhānī hai ‘ ‘ samān bannā ' ' arthāt follow karnā .

⁷⁵The sign of love is to become equal, that is, to follow him.

⁷⁶Sabhī teachers kā bāp sē kitnā pyār hai  !

⁷⁶How much love do all the teachers have for the Father?

⁷⁷Bāp sadā teachers kō apnē sēvā K|kē samīp sāthī samajhtē haĩ .

⁷⁷The Father always considers the teachers to be His close companions in service.

⁷⁸Tō pahlē follow teachers karē̃gī nā  ! ⁷⁹Ismē̃ sadā yahī lakṣhya rakhō ki ‘ ‘ pahlē maĩ ' ' .

⁷⁸So, it will be the teachers who follow the father first, will it not? ⁷⁹Always have the aim for this: “I first.”

⁸⁰Īrṣhyā mē̃ pahlē maĩ nahī̃ , vah nukśān kartī hai .

⁸⁰Don't say “I first” with jealousy; that causes damage.

⁸¹Śhabda vahī hai ‘ ‘ pahlē maĩ ' ' lēkin ēk hai īrṣyāvaś pahlē maĩ .

⁸¹They are the same words, but one is to say “I first” out of jealousy.

⁸²Tō issē pahlē K|kē bajāy kahā̃ last pahũch jātā , first sē last ā jātā aur follow father mē̃ ‘ ‘ pahlē maĩ ' ' kahā aur kiyā tō first kē sāth mē̃ āp bhī first hō jāyēṅgē .

⁸²By doing that, instead of coming first, you sometimes become last. ⁸³From the first, you become the last, whereas when you say, “I first,” in following the Father, and you do that, then, although there is the first number, you too will become the first number.

⁸³Brahmā first haĩ nā  !

⁸⁴Brahma is the first number, is he not?

⁸⁴Tō sadā yah lakṣhya rakhō ki teachers arthāt follow father aur number one follow father .

⁸⁵So always have the aim that teachers means follow the father and be number one in following the father.

⁸⁵Jaisē brahmā number one banā tō follow karnē vālē bhī number one kā lakṣhya rakhō .

⁸⁶So, just as Brahma became number one, those who are following him also have to keep the aim of becoming number one.

⁸⁶Teachers sabhī aisē pakkī haĩ nā , himmat hai follow karnē key|kī  ?

⁸⁷All of you teachers are firm in this, are you not? ⁸⁸Do you have the courage to follow?

⁸⁷Kyōṅki teachers arthāt nimitt bannē vālī , anēk ātmāō̃ kē nimitt hō .

⁸⁹Teachers are those who become instruments. ⁹⁰You are instruments for many souls.

⁸⁸Tō nimitt bannē vālō̃ kē ūpar kitnī jimmēvārī hai  !

⁹¹So, how much responsibility there is on those who are instruments!

⁸⁹Jaisē brahmā bāp nimitt rahē nā .

⁹²Brahma Baba was the instrument.

⁹⁰Tō brahmā bāp kō dēkhkar K|kē kitnē brāhmaṇ taiyār huyē  !

⁹³So many Brahmins became ready on seeing Father Brahma.

⁹¹Aisē hī teachers kōī bhī kārya kartī hō - chāhē khānā banā rahī hō , chāhē saphāī kar rahī hō lēkin her|har karma kartē yah smr̥iti rahē ki maĩ nimitt hū̃ - anēk ātmāō̃ kē prati , ‘ ‘ jō ' ' aur ‘ ‘ jaisā ' ' maĩ karū̃gī - mujh nimitt ātmā kō dēkh aur bhī karē̃gē .

⁹⁴In the same way, whatever task you teachers are carrying out, whether it is preparing food or even cleaning, while performing every action, have the awareness: I am an instrument for many souls. ⁹⁵Whatever actions I perform, however I perform them, others who see me, an instrument, will do the same.

⁹²Isliē bāpdādā sadaiv kahtē haĩ ēk taraph hai bhāṣhaṇ karnā aur dūsrē taraph hai bartan māñjnā .

⁹⁶This is why BapDada always says: On the one hand there is the giving of lectures and on the other hand the washing of pots.

⁹³Dōnō̃ hī kām mē̃ yōgyukt , yuktiyukt .

⁹⁷Be yogyukt and yuktiyukt while doing both tasks.

⁹⁴Kām kaisā bhī hō lēkin sthiti sadā hī yōgyukt aur yuktiyukt hō .

⁹⁸No matter what the work is, your stage should always be yogyukt and yuktiyukt.

⁹⁵Aisē nahī̃ bhāṣhaṇ kar rahē haĩ tab tō yōgyukt rahē̃ aur bartan māñjnā arthāt sādhāraṇ kām kar rahē haĩ tō sthiti bhī sādhāraṇ hō jāē .

⁹⁹It should not be that you are yogyukt while giving a lecture, but while washing dishes, that is, at the time of ordinary work, your stage also becomes ordinary. ¹⁰⁰Follow the father at all times.

⁹⁶Her|har samay follow father .

¹⁰¹Did the teachers hear?

⁹⁷Sunā  ! ⁹⁸Āgē baiṭhtī hō nā tō baiṭhnē mē̃ āgē kitnā achchhā lagtā hai . ⁹⁹Aur sadā āgē baṛhnē mē̃ kitnā achchhā lagēgā  !

¹⁰²You are sitting at the front. ¹⁰³You like sitting at the front, and so how beautiful the experience of constantly moving ahead would be!

¹⁰⁰Jab bhī kōī aisā kaṛā saṅskār pīchhē karnē key|kī kōśhiśh karē tō yah scene yād karnā .

¹⁰⁴So, whenever such strong sanskars try to make you move backwards, remember this scene.

¹⁰¹Jab āgē baiṭhnā achchhā lagtā tō āgē baṛhnē mē̃ kyō̃ pīchhē rahē  ?

¹⁰⁵Since you like sitting at the front, why should you remain behind when it comes to moving forward?

¹⁰²Madhuban mē̃ pahũch jānā aur apnē kō himmat umaṅg mē̃ lānā . ¹⁰³Kyōṅki pīchhē rahnē vālē tō bahut āyēṅgē pīchhē , āp lōg bhī pīchhē rah jāyēṅgē tō phir pīchhē vālō̃ kō āgē karnā paṛēgā .

¹⁰⁶So, when any situation arises, reach Madhuban and put courage and enthusiasm into yourself, because many of those who are to remain behind will come later. ¹⁰⁷If you remain behind, then those who come later will have to be brought forward.

¹⁰⁴Isliē sadā yahī smr̥iti rakhō ki ham āgē rahnē vālē haĩ .

¹⁰⁸Therefore, always maintain the consciousness that you are those who will stay at the front.

¹⁰⁵Pīchhē rahnā arthāt prajā bannā .

¹⁰⁹To stay at the back means to become subjects.

¹⁰⁶Prajā tō nahī̃ bannā hai nā  !

¹¹⁰You don't want to be part of the subjects, do you?

¹⁰⁷Prajā-yōgī tō nahī̃ , rājyōgī hō nā  !

¹¹¹You are not praja yogis, you are Raj Yogis, are you not?

¹⁰⁸Tō follow father .

¹¹²So, follow the father.

¹⁰⁹Achchhā  !

¹¹³Achcha.

¹¹⁰Foreigners kyā karē̃gē  ?

¹¹⁴What will the foreigners do?

¹¹¹Follow father karē̃gē nā  !

¹¹⁵You will follow the father, will you not?

¹¹²Kahā̃ tak pahũchēṅgē  ?

¹¹⁶How far will you reach?

¹¹³Sabhī phraṇṭ mē̃ āyēṅgē .

¹¹⁷Will everyone come to the front?

¹¹⁴Jō bhī āyē haĩ , follow father kar fast aur first ānā .

¹¹⁸Achcha, let all those who have come follow the father and move fast and become first.

¹¹⁵Yah nahī̃ sōchō ki first tō ēk hī āyēgā lēkin pharsṭ-grēḍ tō bahut hōṅgē nā .

¹¹⁹Don't think that only one will come first; there will be many in the first grade, will there not?

¹¹⁶First number tō brahmā āyēgā lēkin pharsṭ-grēḍ mē̃ tō sāthī rahē̃gē .

¹²⁰Brahma will be the first number, but you will remain his companions in the first grade.

¹¹⁷Isliē first mē̃ ānā .

¹²¹Therefore, claim the first grade.

¹¹⁸Ēk first nahī̃ hōgā , pharsṭ-grēḍ vālē bahut hōṅgē .

¹²²There won’t be just one who is the first; there will be many in the first grade.

¹¹⁹Isliē yah nahī̃ sōchō - pahlā number tō final hō gayā , isliē second hī āyēṅgē , sēkaṇḍ-grēḍ mē̃ nahī̃ jānā .

¹²³Therefore, don't think that the first number has been finalised and that you will therefore only be the second number. ¹²⁴Do not become the second grade.

¹²⁰Jō ōṭē sō avval arjun .

¹²⁵Those who take the responsibility are Arjuna, number one.

¹²¹Avval number mānā arjun .

¹²⁶To be Arjuna means to be the first number.

¹²²Sabkō first mē̃ ānē kā chance hai , sab ā saktē haĩ .

¹²⁷Everyone has a chance to come first. ¹²⁸Everyone can be a part of the first.

¹²³Pharsṭ-grēḍ bēhad hai , cum|kam nahī̃ hai .

¹²⁹It is unlimited. ¹³⁰The first grade is unlimited; it is not less.

¹²⁴Tō sabhī first mē̃ āyēṅgē nā , pakkā hai  ?

¹³¹So, all of you will come in the first, will you not? ¹³²Are you sure?

¹²⁵Achchhā  !

¹³³Achcha.

¹²⁶Sadā brahmā bāp kō follow karnē vālē , sadā svataḥ yōgayukt-yuktiyukta rahnē vālē , sadā sārathī ban karmēndriyō̃ kō śhrēṣhṭh mārg par chalānē vālē , sadā mañjal K|kē samīp rahnē vālē , aisē sarvaśhrēṣhṭha ātmāō̃ kō bāpdādā kā yādpyār aur namastē .

¹³⁴To those who constantly follow Father Brahma, to those who constantly remain yogyukt and yuktiyukt, to those who always become the charioteer and make the sense organs move along the elevated path, to those who constantly remain close to the destination, to all such elevated souls, BapDada gives love and remembrance and says namaste. ¹³⁵BapDada meeting the Indore group:

¹²⁷Indore zone group  : bāpdādā key|kī śhrēṣhṭh mat nē śhrēṣhṭh gati kō prāpt karā liyā - aisā anubhav kartē hō nā  !

¹³⁶You have the experience that BapDada’s elevated directions have enabled you to attain the elevated state of salvation, do you not? ¹³⁷As the directions, so the salvation.

¹²⁸Jaisī mati vaisī gati hōtī hai . ¹²⁹Tō bāp key|kī śhrēṣhṭh mat hai tō gati bhī śhrēṣhṭh hōgī nā  !

¹³⁸The Father’s directions are elevated and so the salvation you receive from that would also be elevated, would it not?

¹³⁰Kahtē haĩ ki jaisī ant matē vaisī gatē … yah kyō̃ gāyā huā hai  ?

¹³⁹It is said: As your final moments, so your destination.. ¹⁴⁰Why has this been said?

¹³¹Kyōṅki bāp chakra K|kē ant mē̃ hī ākar śhrēṣhṭh mat dētā hai .

¹⁴¹Because the Father only comes at the end of the cycle and gives the elevated directions.

¹³²Tō ant samay par śhrēṣhṭh mat lētē hō aur anēk janm sadgati kō prāpt kartē hō .

¹⁴²So, at the final moments, you take the elevated directions and you receive salvation for many births.

¹³³Is samay bēhad key|kī ‘ ‘ ant matē sō gatē ' ' śhrēṣhṭh hō jātī hai .

¹⁴³The unlimited “final thoughts lead you to your destination” of the present time also becomes elevated.

¹³⁴Tō is samay kā hī yādgār bhakti mē̃ chalā ātā hai .

¹⁴⁴So the memorial of this time continues on the path of devotion.

¹³⁵Ēk janm key|kī śhrēṣhṭh mat sē kitnē janm tak śhrēṣhṭh gati prāpt kartē hō  !

¹⁴⁵With the elevated directions of one birth, you receive elevated salvation for so many births.

¹³⁶Sab yādgār is saṅgamyug K|kē hī haĩ .

¹⁴⁶All memorials are of this confluence age.

¹³⁷Yādgār kyō̃ banē  ?

¹⁴⁷Why have the memorials been created?

¹³⁸Kyōṅki is samay yād mē̃ rahkar karma kartē hō .

¹⁴⁸It is because you perform actions at this time while staying in remembrance.

¹³⁹Her|har karma kā yādgār ban gayā .

¹⁴⁹Every action has become a memorial.

¹⁴⁰Āp amr̥itvēlē vidhipūrvak uṭhtē hō .

¹⁵⁰You wake up at amrit vela as a discipline.

¹⁴¹Tō dēkhō , āpkē yādgār chitrō̃ mē̃ bhī vidhipūrvak uṭhātē haĩ , kitnā pyār sē uṭhātē haĩ .

¹⁵¹So, the images of your memorial are also awoken as the right discipline. ¹⁵²People awaken them with so much love.

¹⁴²Haĩ jaṛ chitra lēkin kitnē dil sē , snēh sē uṭhātē haĩ  !

¹⁵³They are non­living images, but yet people awaken them with so much love in their heart.

¹⁴³Uṭhātē bhī haĩ tō khilātē , sulātē bhī haĩ kyōṅki āp is samay sab yād K|kē vidhipūrvak kartē hō .

¹⁵⁴They awaken them, feed them and also put them to sleep because you do all of this with remembrance as a discipline at this time. ¹⁵⁵You eat with the discipline of the right method too.

¹⁴⁴Khānā bhī vidhipūrvak khātē hō .

¹⁵⁶You eat after offering bhog, do you not?

¹⁴⁵Bhōg lagākar khātē hō nā yā jaisē haĩ vaisē hī khā lētē hō  ?

¹⁵⁷Or, do you eat it just like that? ¹⁵⁸It isn’t that because you have to feed someone quickly, you don’t offer bhog.

¹⁴⁶Aisē tō nahī̃ - kisī kō khānā dēnā hai , isliē jaldī-jaldī mē̃ bhōg nahī̃ lagāyā .

¹⁵⁹If you have to feed someone (before time), then you must definitely take out a share first. ¹⁶⁰It shouldn’t be that you feed someone first and then offer bhog.

¹⁴⁷Agar kiskō dēnā bhī hai , kōī majbūrī hai - tō bhī pahlē alag hissā jarūr nikālō .

¹⁶¹By eating with the right method, you attain success, you become happy and you easily have constant remembrance.

¹⁴⁸Aisē nahī̃ - kisī kō khilākar pīchhē bhōg lagāō .

¹⁶²So, from amrit vela till night, whatever actions you perform, perform them with the discipline of remembrance.

¹⁴⁹Vidhipūrvak khānē sē siddhi prāpt hōtī hai , khuśhī hōtī hai , nirantar yād sahaj rahtī hai .

¹⁶³Only then will you be successful in every action. ¹⁶⁴Success means you will continue to receive the instant and practical fruit of every action.

¹⁵⁰Tō amr̥itvēlē sē lēkar rāt tak jō bhī karma karō , yād K|kē vidhipūrvak karō .

¹⁶⁵The greatest success of all is to experience supersensuous joy in the form of instant and practical fruit.

¹⁵¹Tab her|har karma key|kī siddhi milēgī .

¹⁶⁶You will then constantly continue to move along in the waves of happiness and joy.

¹⁵²Siddhi arthāt pratyakṣhaphal prāpt hōtā rahēgā .

¹⁶⁷You first receive instant, practical fruit and then the future fruit.

¹⁵³Sabsē baṛē tē-baṛī siddhi hai - pratyakṣhaphal K|kē rūp mē̃ atīndriya sukh key|kī anubhūti hōnā .

¹⁶⁸The instant and practical fruit of this time is more elevated than the fruit of your future births. ¹⁶⁹If you don’t eat the instant and practical fruit now, you will not receive instant fruit throughout the whole cycle.

¹⁵⁴Sadā sukh key|kī laharō̃ mē̃ , khuśhī key|kī laharō̃ mē̃ laharātē rahē̃gē .

¹⁷⁰You do something now and you instantly receive the fruit of it – this is known as instant and practical fruit.

¹⁵⁵Pahlē pratyakṣhaphal miltā hai , phir bhaviṣhya phal miltā hai .

¹⁷¹The fruit you receive in the golden age will also be from this birth, not from another birth.

¹⁵⁶Is samay kā pratyakṣhaphal anēk bhaviṣhya janmō̃ K|kē phal sē śhrēṣhṭh hai .

¹⁷²However, whatever fruit you receive now is instant and practical, that is, it is the fruit of the present time.

¹⁵⁷Agar abhī pratyakṣhaphal nahī̃ khāyā tō sārē kalp mē̃ kabhī bhī pratyakṣhaphal nahī̃ milēgā .

¹⁷³So, do not remain deprived of the instant and practical fruit; always continue to eat the fruit. ¹⁷⁴You enjoy this practical fruit, do you not?

¹⁵⁸Abhī-abhī kiyā , abhī-abhī milā - iskō kahtē haĩ - pratyakṣhaphal .

¹⁷⁵Did you ever think you would have such fortune? ¹⁷⁶You never even dreamt that you would receive fruit from God.

¹⁵⁹Satyug mē̃ bhī jō phal milēgā vah is janm kā milēgā , dūsrē janm kā nahī̃ .

¹⁷⁷If something you never even dreamt of or thought about happens, you experience so much happiness.

¹⁶⁰Lēkin yahā̃ jō miltā hai vah pratyakṣhaphal arthāt abhī-abhī kā phal hai .

¹⁷⁸Nowadays, when people win a lottery that is only temporary ­ they become so happy ­ whereas this instant and practical fruit becomes the fruit for the future.

¹⁶¹Tō pratyakṣhaphal sē vañchit nahī̃ rahnā , sadā phal khātē rahnā .

¹⁷⁹So, you have this intoxication, do you not? ¹⁸⁰It is not sometimes less and sometimes more, is it?

¹⁶²Yah pratyakṣhaphal achchhā lagtā hai nā  !

¹⁸¹Constantly continue to fly in a constant and stable stage.

¹⁶³Aisā bhāgya kabhī sōchā thā  ?

¹⁸²Have you learnt how to fly in a second?

¹⁶⁴Bhagvān dvārā phal milēgā - yah tō svapn mē̃ bhī nahī̃ thā  !

¹⁸³Or does it take you longer? ¹⁸⁴Is your speed so fast that, as soon as you have the thought, you reach there?

¹⁶⁵Tō jō bāt khyāl-khvāb mē̃ nahī̃ hō aur vō hō jāē tō kitnī khuśhī hōtī hai  !

¹⁸⁵Achcha. ¹⁸⁶All of you from the Indore zone; you are all content, are you not? ¹⁸⁷Mothers, are you always content?

¹⁶⁶Ājkal kī alpkāl key|kī lottery ātī hai , tō bhī kitnī khuśhī hōtī hai  !

¹⁸⁸You never become discontented with your lokik family, do you? ¹⁸⁹Do you ever get fed up?

¹⁶⁷Aur yah pratyakṣhaphal sō bhaviṣhya phal hō jātā hai .

¹⁹⁰Do you get fed up with mischievous children? ¹⁹¹Never get fed up.

¹⁶⁸Tō naśhā rahtā hai nā , kabhī cum|kam kabhī jyādā tō nahī̃  ?

¹⁹²The more fed up you get, the more trouble they will cause you.

¹⁶⁹Sadā ēkras sthiti mē̃ uṛtē chalō .

¹⁹³Therefore, be a trustee, and do service as a server.

¹⁷⁰Second mē̃ uṛnā sīkh gayē hō nā yā jyādā samay lagtā hai  ?

¹⁹⁴When you have the consciousness of “mine” you become fed up. ¹⁹⁵“My child, and this is what he is doing!”

¹⁷¹Saṅkalp kiyā aur pahũchē - itnī fast gati hai  ? ¹⁷²Achchhā  ! ¹⁷³Indaur zone vālē sabhī santuṣhṭ hō nā , mātāyē̃ sadā santuṣhṭ hō  ?

¹⁹⁶So, where there is the consciousness of “mine” you become fed up and when you have the consciousness of “Yours” (Tera), you begin to swim (terna – to swim).

¹⁷⁴Kabhī parivār mē̃ bhī laukik dvārā asantuṣhṭ nahī̃ hōtī  ?

¹⁹⁷So, you are those who swim, are you not? ¹⁹⁸Always to say “Yours” means to maintain your self­respect.

¹⁷⁵Kabhī taṅg hōtī hō  ?

¹⁹⁹To say “mine, mine” means to become arrogant.

¹⁷⁶Kabhī chañchal bachchō̃ sē taṅg hōtī hō  ?

²⁰⁰To believe “Yours, Yours” means to maintain your self­respect.

¹⁷⁷Taṅg kabhī nahī̃ hōnā , jitnā āp taṅg hōṅgē utnā vah jyādā taṅg karē̃gē .

²⁰¹So, to stay constantly in your self­respect means to remember to have the consciousness of “Yours”. ²⁰²Always remember this.

¹⁷⁸Isliē trustee bankar , sēvādhārī bankar sēvā karō .

²⁰³Achcha. ²⁰⁴Double foreigners are also long­lost and now­found.

¹⁷⁹Mērā-pan ātā hai tō taṅg hōtē hō .

²⁰⁵There are a few of you. ²⁰⁶Can you describe how much happiness you have?

¹⁸⁰Mērā bachchā aur aisē kartā hai  !

²⁰⁷The Father is unlimited and so the attainment you have is also unlimited.

¹⁸¹Tō jahā̃ mērā-pan hōtā hai vahā̃ taṅg hōtē aur jahā̃ tērā-tērā āyā tō tairnē lagtē . ¹⁸²Tō tairnē vālē hō  !

²⁰⁸Therefore, you cannot count anything of the limited. ²⁰⁹BapDada is pleased to see the double­foreign children with the speed of intense effort­makers.

¹⁸³Sadā tērā mānā svamān mē̃ rahnā .

²¹⁰The people of Bharat know about the things of Bharat.

¹⁸⁴Mērā-mērā kahnā mānā abhimān ānā , tērā-tērā mānnā mānā svamān mē̃ rahnā . ¹⁸⁵Tō sadā svamān mē̃ rahnē vālē arthāt tērā mānnē vālē - yahī yād rakhnā .

²¹¹However, you people don’t know and yet you have become so close and have become intense effort­makers and so you have performed wonders, have you not? ²¹²So, you have become doubly lucky. ²¹³What intoxication do the people of Bharat have?

¹⁸⁶Achchhā  ! ¹⁸⁷Double foreigners bhī sikīladhē haĩ .

²¹⁴That they will become the eternal people of Bharat every cycle.

¹⁸⁸Thōṛē haĩ . ¹⁸⁹Kitnī khuśhī rahtī hai , uskā varṇan kar saktē hō  ?

²¹⁵You have the intoxication that the imperishable land is Bharat, do you not?

¹⁹⁰Bēhad kā bāp hai tō prāpti bhī bēhad kī hai , isliē had key|kī gintī kar nahī̃ saktē .

²¹⁶Each one has his own intoxication. ²¹⁷Everyone will have to come to Bharat, whereas you are already sitting in Bharat.

¹⁹¹Bāpdādā tō double vidēśhī bachchō̃ kō tīvr puruṣhārthī key|kī raphtār sē dēkh khuśh hōtē haĩ .

²¹⁸Achcha. ²¹⁹Blessing: May you become free from body consciousness and stay stable in your self­respect, and thereby receive regard from the world.

¹⁹²Bhāratvāsī tō bhārat key|kī bātō̃ kō jāntē haĩ .

²²⁰The main aim of the study is to remain beyond body consciousness and become soul conscious.

¹⁹³Lēkin yah lōg na jāntē bhī itnē samīp tīvr puruṣhārthī banē , tō kamāl key|kī nā  !

²²¹The method to become detached and free from this body consciousness is to remain constantly stable in your self­respect.

¹⁹⁴Tō double lucky hō gayē . ¹⁹⁵Aur bhāratvāsiyō̃ kō kyā naśhā hai ki ham hī her|har kalp mē̃ avināśhī bhāratvāsī banē̃gē .

²²²By your becoming stable in any one of the many types of self­respect of the confluence age or of the future, body consciousness will continue to finish.

¹⁹⁶Yah naśhā hai nā - avināśhī khaṇḍ bhārat hai .

²²³Those who remain stable in self­respect automatically receive respect.

¹⁹⁷Harēk kā apnā-apnā naśhā hai . ¹⁹⁸Sabhī kō bhārat mē̃ hī ānā paṛēgā nā aur āp baiṭhē hī bhārat mē̃ hō .

²²⁴Those who always maintain their self­respect become the world emperors and the world gives them regard. ²²⁵Slogan: To be able to mould yourself according to the time is to become real gold.

¹⁹⁹Achchhā  ! ²⁰⁰Sabhī kō yād .

²²⁶* * * O MS H A N T I * * *