शुक्रवार 29 दिसंबर 1989 की अव्यक्त मुरली

⁰> ¹29-12-89 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 29-12-89 Om Shanti Avyakt Bapdada Madhuban

²Paṛhāī kā sār - ‘ ānā aur jānā '

¹The essence of the study is: coming and going

³Avyakt bāpdādā apnē bachchō̃ prati bōlē

²Today, the Murlidhar Father is seeing His master murlidhar children.

⁴Āj murlīdhar bāp apnē master murlīdhar bachchō̃ kō dēkh rahē haĩ . ⁵Sabhī bachchē murlī aur milan K|kē chātrak haĩ .

³All the children are like chatraks (mythical bird thirsty for a drop of rain), thirsty for the murli and the meeting.

⁶Aisē chātrak sivāē brāhmaṇ - ātmāō̃ K|kē aur kōī hō nahī̃ saktā .

⁴No one except Brahmin souls can be as thirsty.

⁷Yah jñān-muralī aur paramātma milan nyārā aur pyārā hai .

⁵This murli of knowledge and meeting with God are unique and lovely.

⁸Duniyā key|kī anēk ātmāyē̃ paramātma-milan key|kī pyāsī haĩ , intjār mē̃ haĩ . ⁹Lēkin āp brāhmaṇ-ātmāyē̃ duniyā K|kē kōnē mē̃ gupta rūp mē̃ apnā śhrēṣhṭh bhāgya prāpt kar rahē hō kyōṅki divya bāp kō jānnē athavā dēkhnē kē liē divya buddhi aur divya dr̥iṣhṭi chāhiē jō bāp nē āp viśhēṣh ātmāō̃ kō dī hai isliē āp brāhmaṇ hī jān saktē aur milan manā saktē hō .

⁶Many souls of the world are thirsty for a meeting with God and are waiting in anticipation, whereas you Brahmin souls in a corner of the world are attaining your elevated fortune in an incognito way. ⁷In order to know and see the divine Father, you need a divine intellect and divine vision which the Father has given you special souls. ⁸This is why only you Brahmins are able to know Him and celebrate the meeting with Him.

¹⁰Duniyā vālē tō pukārtē rahtē - ’ ’ ēk būnd K|kē pyāsē ham ' ' aur āp kyā kahtē hō - ham varsē K|kē adhikārī haĩ , kitnā antar hai - kahā̃ pyāsī aur kahā̃ adhikārī  !

⁹People of the world keep calling out: “We are thirsty for one drop”, whereas what do you say? ¹⁰We have a right to the inheritance. ¹¹How great the difference is between those who are thirsty and those who have a right!

¹¹Abhī bhī sabhī adhikārī bankar adhikār sē ākar pahũchē hō .

¹²Now, all of you have arrived here by right, as those who have a right.

¹²Dil mē̃ yah naśhā hai ki ham apnē bāp K|kē ghar mē̃ athavā apnē ghar mē̃ āyē haĩ .

¹³You have the intoxication in your heart that you have come to your Father's home, that is, to your own home.

¹³Aisē nahī̃ kahē̃gē ki ham āśhram mē̃ āyē haĩ .

¹⁴You wouldn't say that you have come to an ashram.

¹⁴Apnē ghar mē̃ āyē haĩ - aisē samajhtē hō nā  ?

¹⁵You believe that you have come home, do you not?

¹⁵Adhikār key|kī niśhānī hai - apanā-pan .

¹⁶The sign of having a right is that there is the feeling of belonging.

¹⁶Apnē bāp kē pās āyē haĩ , apnē parivār mē̃ āyē haĩ .

¹⁷You have come to your Father; you have come to your family.

¹⁷Mēhmān ban kar K|kē nahī̃ ātē lēkin bachchē āyē haĩ apnē ghar mē̃ .

¹⁸You children don’t come here as guests but you come to your home.

¹⁸Chāhē chār din kē liē ātē hō lēkin samajhtē hō - madhuban apnē sthān par pahũchē haĩ .

¹⁹Even though you come for 4 days, you think that you have come to Madhuban, your own place.

¹⁹Tō yah ānā aur jānā . ²⁰Āp brāhmaṇō̃ key|kī jō paṛhāī hai vā murlīdhar key|kī jō murlī hai uskā sār yah dō śhabda hī haĩ - ’ ’ ānā aur jānā ' ' .

²⁰Coming and going: these 2 words of coming and going are the essence of the study of you Brahmins and of the murli of the Murlidhar.

²¹Yād kī yātrā kā abhyās kyā kartē hō  ?

²¹What is it that you practise for your pilgrimage of remembrance?

²²Karmayōgī kā arth|earth hī hai - maĩ aśharīrī ātmā śharīr K|kē bandhan sē nyārī hū̃ , karma karnē kē liē karma mē̃ ātī hū̃ aur karma samāpt kar karm-sambandh sē nyārī hō jātī hū̃ , sambandh mē̃ rahtē haĩ , bandhan mē̃ nahī̃ rahtē .

²²To be a karma yogi means: I, the bodiless soul, am detached from the bondage of the body. ²³I come into action simply in order to perform action; I complete the action and become detached from the relationship of the action. ²⁴I stay in relationship, but not in bondage.

²³Tō yah kyā huā  ?

²⁵So, what is this?

²⁴Karma kē liē ‘ ānā ' aur phir nyārā hō ‘ jānā ' .

²⁶It means “to come” to perform action, and then to become detached.

²⁵Karma K|kē bandhan-vaś karma mē̃ nahī̃ ātē hō lēkin karmēndriyō̃ kō adhīn kar adhikār sē karma karnē kē liē karmayōgī bantē hō .

²⁷You don't come into action under the influence of the bondage of karma, but you make the sense organs subservient and become karma yogis in order to perform actions with authority.

²⁶Indriyō̃ K|kē karma K|kē vaśhībhūt nahī̃ hō .

²⁸You are not under the influence of actions performed by the senses.

²⁷Kōī bhī kisī K|kē vaśh hō jātā tō vaśh huī ātmā majbūr hō jātī hai aur mālik bannē vālī ātmā kabhī kissē majbūr nahī̃ hōtī , apnē ‘ svamān ' mē̃ majbūt hōtī hai .

²⁹If someone comes under an influence, then a soul under an influence becomes compelled, whereas a soul who is a master is never compelled by anything. ³⁰That soul is strong in his self­respect.

²⁸Kaī bachchē abhī bhī kabhī-kabhī kisī-n-kisī karmēndriy K|kē vaśh hō jātē haĩ , phir kahtē haĩ - āj ā̃kh nē dhōkhā dē diyā , āj mukh nē dhōkhā dē diyā , dr̥iṣhṭi nē dhōkhā dē diyā .

³¹Even now, some children sometimes still come under the influence of one physical organ or another, and then they say “Today my eyes deceived me, today my mouth deceived me, my drishti deceived me.”

²⁹Parvaśh hōnā arthāt dhōkhā khānā aur dhōkhē key|kī niśhānī hai - duḥkh key|kī anubhūti hōnā .

³²To come under another an influence means to be deceived. ³³And the sign of being deceived is that there is the experience of sorrow.

³⁰Aur dhōkhā khānā chāhtē nahī̃ haĩ lēkin na chāhtē huē bhī kar lētē haĩ , iskō hī kahā jātā hai - vaśhībhūt hōnā .

³⁴You don't want to be deceived, but you do something even against your will. ³⁵This is known as being influenced.

³¹Duniyā vālē kahtē haĩ - chakkar mē̃ ā gayē … chāhtē bhī nahī̃ thē lēkin patā nahī̃ kaisē chakkar mē̃ ā gayē .

³⁶People of the world say “We were caught in a spin. ³⁷We didn't want to, but we don't know how we were caught in a spin.”

³²Āp svadarśhan-chakradhārī ātmā kisī dhōkhē K|kē chakkar mē̃ nahī̃ ā saktī kyōṅki svadarśhan-chakra anēk chakkar sē chhuṛānē vālā hai .

³⁸You souls, who are spinners of the discus of self­ realisation, can never get caught in a spin of deception, because the discus of self­realisation liberates you from all other spins.

³³Na sirph apnē kō , lēkin aurō̃ kō bhī chhuṛānē kē nimitt bantē haĩ .

³⁹It is one that not only liberates you, but enables you to become instruments to liberate others.

³⁴Anēk prakār K|kē duḥkh K|kē chakkarō̃ sē bachnē kē liē sōchtē haĩ - is sr̥iṣhṭi-chakra sē nikal jāyē̃ … . ³⁵Lēkin sr̥iṣhṭi chakra K|kē andar part bajātē huē anēk duḥkh K|kē chakkarō̃ sē mukt hō jīvanmukt sthiti kō prāpt kar saktē haĩ - yah kōī nahī̃ jāntā hai .

⁴⁰People think about becoming free from the sorrow of many types of spinning, and they want to come out of the world cycle, but they do not know that it is possible to play a part in the world cycle while being liberated from the spinning of the many types of sorrow and still achieve the stage of being liberated in life.

³⁶Āp challenge kartē hō ki ham āpkō jīvan mē̃ mukti double dilā saktē haĩ - jīvan bhī hō aur mukti bhī hō , aisī challenge kī hai nā  ?

⁴¹You challenge them, telling them that you can enable them to claim double liberation in life, where there is liberation as well as life. ⁴²You have issued such a challenge, have you not?

³⁷Naśhē sē kahtē hō ki jīvanmukti āpkā aur hamārā janma-siddh adhikār hai , tō svadarśhan chakradhārī arthāt duḥkh K|kē chakkarō̃ sē mukt rahnē vālē aur mukt karnē vālē .

⁴³You say with intoxication “Liberation­in­life is ours and your birthright.” ⁴⁴So, to be a spinner of the discus of self­realisation means to remain liberated from the spinning of sorrow and to liberate others.

³⁸Vaśhībhūt hōnē vālē nahī̃ lēkin adhikārī ban , mālik ban sarv karmēndriyō̃ sē karma karānē vālē .

⁴⁵You are not those who are influenced, but those who perform actions through all the sense organs by right as masters.

³⁹Dhōkhā khānē vālē nahī̃ lēkin aurō̃ kō bhī dhōkhē sē chhuṛānē vālē .

⁴⁶You are not ones who are deceived, but those who liberate others from deception.

⁴⁰Yahī abhyās kartē hō nā - karma mē̃ ānā aur phir nyārā hō jānā , tō yād kā abhyās kyā rahā  ?

⁴⁷This is what you practise, is it not? ⁴⁸To come into action and then become detached. ⁴⁹So what is the practice of remembrance?

⁴¹- ānā aur jānā .

⁵⁰Coming and going.

⁴²Aur paṛhāī arthāt gyān kā sār kyā hai  ?

⁵¹And what is the study, that is, the essence of knowledge?

⁴³Karmātīt ban ghar jānā hai aur phir rājya karnē kā part bajānē apnē rājya mē̃ ānā hai .

⁵²To become karmateet and return home, and then to go to your kingdom to play your part of ruling.

⁴⁴Yahī gyān kā sār hai nā .

⁵³This is the essence of knowledge, is it not?

⁴⁵Tō ‘ jānā ' aur ‘ ānā ' - yahī gyān aur yōg hai , isī abhyās mē̃ din-rāt lagē huē hō .

⁵⁴So going and coming – this is knowledge and yoga. ⁵⁵You are engaged in this practice day and night.

⁴⁶Buddhi mē̃ ghar jānē key|kī aur phir rājya mē̃ ānē key|kī khuśhī hai .

⁵⁶You have in your intellect the happiness of returning home and of coming into your kingdom.

⁴⁷Jaisē madhuban apnē ghar mē̃ ātē hō tō kitnī khuśhī rahtī hai .

⁵⁷When you come to your home of Madhuban, you have so much happiness.

⁴⁸Jab sē ticket book karātē hō tab sē jānā hai , jānā hai - yah buddhi mē̃ yād rahtā hai nā  !

⁵⁸From the time you book your ticket, there is the thought inside, "I am going to go, I am going to go.”

⁴⁹Tō jab madhuban ghar key|kī khuśhī hai tō ātmā K|kē ghar jānē key|kī bhī khuśhī hai .

⁵⁹You have the happiness of going to your Madhuban home, and therefore also of going to the home of the soul.

⁵⁰Lēkin khuśhī sē kaun jāyēgā  ?

⁶⁰However, who will go with happiness?

⁵¹Jitnā sadā yah ‘ ānē ' aur ‘ jānē ' kā abhyās hōgā . ⁵²Jab chāhō tab aśharīrī sthiti mē̃ sthit hō jāō aur jab chāhō tab karmayōgī ban jāō - yah abhyās bahut pakkā chāhiē .

⁶¹Those who constantly have more practice of coming and going, who stabilise themselves in the bodiless stage whenever they want and become karmateet whenever they want. ⁶²This practice has to be very firm.

⁵³Aisē na hō ki āp aśharīrī bannē chāhō aur śharīr kā bandhan , karma kā bandhan , vyaktiyō̃ kā bandhan , vaibhavō̃ kā bandhan , svabhāv-sanskārō̃ kā bandhan apnī taraph ākarṣhit karē .

⁶³It should not be that you wish to become bodiless, but that the bondage of the body, the bondage of karma, the bondage of others, the bondage of possessions, or the bondage of nature and sanskars attract you towards themselves.

⁵⁴Kōī bhī bandhan aśharīrī bannē nahī̃ dēgā .

⁶⁴Any type of bondage will not allow you to become bodiless.

⁵⁵Jaisē kōī tight dress pahantē haĩ tō samay par second mē̃ utārnē chāhē̃ tō utār nahī̃ sakē̃gē , khiñchāvaṭ hōtī hai kyōṅki śharīr sē cipaṭā huā hai .

⁶⁵It is the same as when someone is wearing a tight dress and, if need be, wishes to take it off in a second, she is not able to do so, and there is a struggle because it is clinging to the body.

⁵⁶Aisē kōī bhī bandhan kā khiñcāv apnī taraph khīchēgā .

⁶⁶In the same way, any bondage will pull you towards itself.

⁵⁷Bandhan ātmā kō tight kar dētā hai .

⁶⁷Bondage makes the soul tight.

⁵⁸Isliē bāpdādā sadaiv yah pāṭh paṛhātē haĩ - nirlipta arthāt nyārē aur ati pyārē .

⁶⁸Therefore, BapDada always teaches this lesson: be immune, that is, be detached and extremely loving.

⁵⁹Yah bahutkāl kā abhyās chāhiē .

⁶⁹There has to be this practice for a long period of time.

⁶⁰Gyān sunnā-sunānā , sēvā karnā yah alag chīz hai lēkin yah abhyās ati āvaśhyak hai .

⁷⁰Listening to knowledge, giving knowledge to others and doing service is a different thing, but this practice is extremely necessary.

⁶¹Pās-vid-ānar bannā hai tō is abhyās mē̃ pās|pass hōnā ati āvaśhyak hai . ⁶²Aur isī abhyās par attention dēnē mē̃ double underline karō , tab hī double light ban karmātīt sthiti kō prāpt kar double tājdhārī banē̃gē .

⁷¹In order to pass with honours, it is essential to pass in this practice, and doubly underline paying attention to this practice. ⁷²Only then will you become double­light, attain the karmateet stage and claim a double crown.

⁶³Brāhmaṇ banē , bāp K|kē varsē K|kē adhikārī banē , godly student banē̃ , gyānī tū ātmā banē , viśhva sēvādhārī banē - yah bhāgya tō pā liyā lēkin ab pās-vid-ānar hōnē kē liē , karmātīt sthiti K|kē samīp jānē kē liē brahmā bāp samān nyārē aśharīrī bannē K|kē abhyās par viśhēṣh attention .

⁷³You became Brahmins, you claimed a right to the Father’s inheritance, you became Godly students, you became enlightened souls, you became world servers – you have attained all of that fortune, but now, in order to pass with honours, and in order to come close to the karmateet stage, like Father Brahma, pay special attention to the practice of becoming detached and bodiless.

⁶⁴Jaisē brahmā bāp nē sākār jīvan mē̃ karmātīt hōnē K|kē pahlē ‘ nyārē aur pyārē ' rahnē K|kē abhyās kā pratyakṣha anubhav karāyā .

⁷⁴Brahma Baba gave you the practical experience of the instant fruit of his practice of being detached and loving before becoming karmateet in his physical life.

⁶⁵Jō sabhī bachchē anubhav sunātē hō - suntē huē nyārē , kārya kartē huē nyārē , bōltē huē nyārē rahtē thē .

⁷⁵All of you children share your experience of this: He remained detached while listening, he remained detached while performing actions and detached while speaking.

⁶⁶Sēvā kō vā kōī karma kō chhōṛā nahī̃ lēkin nyārē hō last din bhī bachchō̃ key|kī sēvā samāpt kī .

⁷⁶He did not stop doing service. ⁷⁷He did not stop performing any action, but he remained detached and even on the last day, completed the service of the children.

⁶⁷Nyārā-pan her|har karma mē̃ saphaltā sahaj anubhav karātā hai .

⁷⁸Detachment easily brings the experience of success in every action.

⁶⁸Karkē dēkhō . ⁶⁹Ēk ghaṇṭā kiskō samjhānē key|kī bhī mēhnat karkē dēkhō aur uskē antar mē̃ 15 minute mē̃ sunātē huē , bōltē huē nyārē-pan key|kī sthiti mē̃ sthit hōkē dūsrī ātmā kō bhī nyārē-pan key|kī sthiti kā vibration dēkar dēkhō .

⁷⁹Try it and see; speak to someone for an hour and make effort to make him understand and in contrast to that listen and speak to another soul for 15 minutes, stabilise yourself in the stage of being detached and give the other soul vibrations of the stage of detachment.

⁷⁰Jō 15 minute mē̃ saphaltā hōgī vah ēk ghaṇṭē mē̃ nahī̃ hōgī .

⁸⁰The success that you achieve in these 15 minutes would not be achieved in one hour.

⁷¹Yahī practice brahmā bāp nē karkē dikhāī .

⁸¹Brahma Baba practised this and demonstrated it to you.

⁷²Tō samjhā kyā karnā hai  !

⁸²So, do you understand what you have to do?

⁷³Pahlē nimitt tō teachers haĩ .

⁸³The teachers are instruments first, are they not?

⁷⁴Follow father karē̃gī nā .

⁸⁴You will follow the father, will you not?

⁷⁵Sēvā kā vistār bhal kitnā bhī baṛhāō lēkin vistār mē̃ jātē sār key|kī sthiti kā abhyās cum|kam na hō , vistār mē̃ sār bhūl na jāyē .

⁸⁵No matter how much you expand service, while going into expansion, let the practice of stabilising in the stage of the essence not decrease. ⁸⁶Do not forget the essence in the expansion.

⁷⁶Khāō-piyō , sēvā karō lēkin ‘ nyārē-pan ' kō nahī̃ bhūlō .

⁸⁷Eat, drink and do service, but do not forget being detached.

⁷⁷Vāṇī dvārā bhī kahā̃ tak sēvā karē̃gē , kitnē key|kī karē̃gē  !

⁸⁸To what extent can you serve through words? ⁸⁹How many will you serve?

⁷⁸Ab tō rūhānī vibration , aśharīrīpan key|kī sthiti K|kē vibration , nyārē aur pyārē-pan K|kē śhaktiśhālī vibration vāyumaṇḍal mē̃ phailāō .

⁹⁰Now spread spiritual vibrations, the vibrations of the stage of being bodiless and the powerful vibrations of being detached and loving into the atmosphere.

⁷⁹Sēvā key|kī tīvragati kā sādhan bhī yahī hai .

⁹¹This is the method for a fast speed of service.

⁸⁰Dūsrō̃ key|kī sēvā karnē K|kē pahlē svayã is vidhi mē̃ sampann hōṅgē tab sēvā key|kī siddhi kō prāpt karē̃gē .

⁹²Before serving others, if you are perfect in this method yourself, you will be able to achieve success in service.

⁸¹Ab vāṇī mē̃ ānā sahaj hō gayā hai aur dil sē bhī kartē hō kyōṅki abhyās pakkā hō gayā hai .

⁹³It has now become easy to come into words, and you do it from the heart because that practice is now firm.

⁸²Aisē yah abhyās bhī natural hō jāyēgā .

⁹⁴Similarly, this practice will also become natural.

⁸³Is natural abhyās sē hī nature badlī|badalī hōgī . ⁸⁴Chāhē manuṣhya ātmāō̃ key|kī nature , chāhē prakr̥iti ( nature ) .

⁹⁵It is through this natural practice that nature will change, whether it is the nature of human souls or nature (matter).

⁸⁵Samjhā  ?

⁹⁶Do you understand?

⁸⁶Muśhkil tō nahī̃ lagtā hai nā  !

⁹⁷You do not find this difficult, do you?

⁸⁷Baṛē tē baṛē bāp K|kē bachchē haĩ aur baṛē-tē-baṛī prāpti K|kē adhikārī haĩ , tō uskē liē kōī baṛī bāt nahī̃ .

⁹⁸You are the children of the greatest Father and you have a right to the greatest attainment, and so this is not a big thing for you.

⁸⁸Attention rakhnā tō ātā hai nā ki tension rakhnā ātā hai .

⁹⁹You know how to pay attention, do you not? ¹⁰⁰Or, do you know how to have tension?

⁸⁹Nijī saṅskār attention K|kē haĩ .

¹⁰¹Your original sanskars are those of paying attention.

⁹⁰Jab tension rakhnā ātā hai tō attention rakhnā kyā baṛī bāt hai  ?

¹⁰²Since you know how to have tension, is it a big thing to pay attention?

⁹¹Tension rakhnē mē̃ tō ādatī hō gayē nā .

¹⁰³You have instilled the habit of maintaining tension, have you not?

⁹²Attention kā bhī tension nahī̃ rakhō lēkin natural attention hō .

¹⁰⁴Do not have any tension, even of paying attention, but let there be natural attention.

⁹³Kaī aisā bhī kartē haĩ - attention kō tension mē̃ badal dētē , isliē hōtā hai . ⁹⁴Attention kō attention K|kē rūp mē̃ karō , badlī|badalī nahī̃ karō .

¹⁰⁵What some do is to change attention into tension, but let attention remain in the form of attention; do not change it.

⁹⁵Original abhyās ātmā kō nyārē hōnē kā hai .

¹⁰⁶Your original practice of the soul is that of remaining detached.

⁹⁶Nyārī thī , nyārī hai , phir nyārī banēgī .

¹⁰⁷It was detached, it is detached and it will become detached.

⁹⁷Sirph attachment nyārā bannē nahī̃ dētā hai .

¹⁰⁸It is just that attachment does not allow it to become detached.

⁹⁸Vaisē ātmā key|kī original nature śharīr sē nyārē rahnē kī hai , alag hai .

¹⁰⁹In fact, the original nature of the soul is to remain detached from the body; it is separate.

⁹⁹Śharīr ātmā nahī̃ , ātmā śharīr nahī̃ . ¹⁰⁰Tō nyārē huē nā .

¹¹⁰The body is not the soul, and the soul is not the body; so they are detached, are they not?

¹⁰¹Sirph 63 janmō̃ sē attachment key|kī ādat paṛ gaī hai .

¹¹¹It is just that there has been the habit of attachment for 63 births.

¹⁰²Original tō original hī hōtā hai . ¹⁰³Achchhā .

¹¹²That which is original always remains original.

¹⁰⁴Double vidēśhī bhī bahut pahũch gayē haĩ - nayā varṣh manānē kē liē .

¹¹³Achcha, many double foreigners have also arrived. ¹¹⁴You have arrived in order to celebrate the New Year.

¹⁰⁵Mēhmān ban karkē āyē hō yā bachchē bankar āyē hō  ?

¹¹⁵Have you come as guests or have you come as the children?

¹⁰⁶Apanā-pan lagtā hai nā .

¹¹⁶You have a feeling of belonging, do you not?

¹⁰⁷Bāpdādā bhī bachchō̃ kō apnē ghar mē̃ dēkh harṣhit hōtē haĩ .

¹¹⁷BapDada is also pleased seeing His children in His home.

¹⁰⁸Bachchē sadaiv ghar kā śr̥ṅgār hōtē haĩ .

¹¹⁸Children are always the decoration of the home.

¹⁰⁹Bachchō̃ sē madhuban saj jātā hai , isliē bāpdādā apnē ghar K|kē śr̥ṅgār kō dēkh khuśh hō rahē haĩ .

¹¹⁹And so Madhuban is decorated with you children. ¹²⁰This is why BapDada is pleased seeing the decoration of His home.

¹¹⁰Chāhē bhāratvāsī , chāhē vidēśhī - dōnō̃ hī ghar K|kē śr̥ṅgār haĩ .

¹²¹Whether you are a Bharatwasi or a foreigner, you are both the decoration of the home.

¹¹¹Bāpdādā ānē key|kī bhī mubārak dētē haĩ , jānē key|kī bhī mubārak dētē haĩ . ¹¹²Yahā̃ ānā bhī achchhā hai , jānā bhī achchhā hai .

¹²²BapDada congratulates you for coming and He also congratulates you for leaving, because coming here is good and leaving here is also good.

¹¹³Vidāī nahī̃ hai , badhāiyā̃ hī badhāiyā̃ haĩ .

¹²³It is not farewell, but only congratulations upon congratulations.

¹¹⁴Jāyēṅgē tō sēvā key|kī badhāiyā̃ aur yahā̃ āyē hō tō milnē key|kī badhāiyā̃ .

¹²⁴When you leave here, you are congratulated for the service and when you come here, you are congratulated for the meeting.

¹¹⁵Dōnō̃ hī mubārak hai nā .

¹²⁵Both are congratulations, are they not? ¹²⁶Achcha.

¹¹⁶Achchhā  !

¹²⁷To all the children from this land and abroad who always have a right, to the elevated souls who always maintain the essence of gyan and yoga, to the souls who are to become complete with the awareness of coming and going, to the yogi souls who constantly follow Brahma Baba and come close to their karmateet stage, to the children who stay in the happiness of the feeling of belonging and of having a right, to those with happiness in the heart, BapDada's love, remembrance and namaste. ¹²⁸Blessing: May you be a lawmaker and a maker of the new world by being lawful with yourself and all other souls. ¹²⁹Those who are lawful with themselves are also able to be lawful with others. ¹³⁰Those who break the law cannot enforce any law on others.

¹¹⁷Sarv dēśh-vidēśh K|kē sadā adhikārī bachchō̃ kō , sadā gyān aur yād K|kē sār mē̃ rahnē vālī śhrēṣhṭh ātmāō̃ kō , sadā ānā aur jānā is smr̥iti sē sampann bannē vālī ātmāō̃ kō , sadā brahmā bāp kō follow karnē vālē , karmātīt sthiti K|kē samīp pahuñchnē vālē yōgī ātmāō̃ kō , sadā apnē-pan K|kē anubhav aur adhikār key|kī khuśhī mē̃ rahnē vālē khuśhamijāj bachchō̃ kō bāpdādā kā yādpyār aur namastē .

¹³¹Therefore, check yourself from morning till night, in your thoughts, words, actions, connections, in being co­ operative with one another, and in service, that you are not breaking any law. ¹³²Those who are lawmakers cannot be lawbreakers. ¹³³Those who become lawmakers at this time become peacemakers and makers of the new world. ¹³⁴Slogan: While performing actions, not to be influenced by any good or bad actions is to be karmateet.

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