रविवार 12 दिसंबर 2021 की दैनिक मुरली

⁰12-12-21 prātaḥmurlī ōm śhānti ' ' avyakt-bāpdādā ' ' revise 09-12-89 madhuban

⁰ 12/12/21 Madhuban Avyakt BapDada Om Shanti 09/12/89

¹Yōgyukt , yuktiyukt bannē key|kī yukti

¹The method to become yogyukt and yuktiyukt.

²Āj 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.

³Ēk haĩ sadā yōgyukt aur her|har karma mē̃ yuktiyukt .

³One type are of those who are constantly yogyukt and yuktiyukt in every action.

⁴Dūsrē yōgī haĩ lēkin sadā yōgyukt nahī̃ haĩ aur sadā her|har karma mē̃ svataḥ yuktiyukt nahī̃ .

⁴The second type are yogis, but neither are they constantly yogyukt nor are they constantly or naturally yuktiyukt in every action.

⁵Mansā vā bōl , karma - tīnō̃ mē̃ sē kabhī kismē̃ , kabhī kismē̃ yuktiyukt nahī̃ .

⁵In all the three – thoughts, words and actions - they are sometimes not yuktiyukt in one thing and sometimes not yuktiyukt in another.

⁶Vaisē brāhmaṇ-jīvan arthāt svataḥ yōg-yukt aur sadā yuktiyukt .

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

⁷Brāhmaṇ-jīvan key|kī alaukiktā vā viśhēṣhtā vā nyārā aur pyārāpan yahī hai - «  yōgyukt ' ' aur «  yukti-yukt ' ' .

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

⁸Lēkin 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 things constantly.

⁹Iskā kāraṇ kyā  ?

⁹What is the reason for this?

¹⁰Knowledge tō sabhī kō hai aur lakṣhya bhī sabhī kā ēk hī hai .

¹⁰You all have knowledge, everyone of you also has the same aim.

¹¹Phir 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 puruṣhārth sē samīp ātē lēkin kabhī samīp aur kabhī chaltē-chaltē kōī na kōī kāraṇ vaśh ruk jātē haĩ isliē sadā lakṣhaṇ K|kē samīp anubhūti nahī̃ kartē .

¹¹Nevertheless, some come close to the aim, that is, close to experiencing these two characteristics (yogyukt and yuktiyukt stage); some come close to their aim due to making fast efforts. ¹²They are sometimes close but, while moving along, due to one reason or another, they come to a standstill. ¹³This is why they do not constantly experience closeness to these characteristics.

¹²Sarv brāhmaṇ ātmāō̃ mē̃ sē is śhrēṣhṭh lakṣhya tak number one samīp kaun  ?

¹⁴Out of all the Brahmin souls, who was number one in coming close to this elevated aim?

¹³Brahmā bāp .

¹⁵Father Brahma.

¹⁴Kyā vidhi apnāī jō is siddhi kō prāpt kiyā  ?

¹⁶Which method did he adopt through which he succeeded in this?

¹⁵Sadā yōgyukt rahnē key|kī saral vidhi hai - sadā apnē kō «  sārathī ' ' aur «  sākṣhī ' ' samajh chalnā .

¹⁷The easy way to remain constantly yogyukt is to move along while constantly considering yourself to be a charioteer and an observer.

¹⁶Āp sabhī śhrēṣhṭh ātmāē̃ is rath K|kē sārathī hō . ¹⁷Rath kō chalānē vālī ātmā sārathī hō .

¹⁸All of you elevated souls are the charioteers of those chariots; each soul is a charioteer who drives a chariot.

¹⁸Yah smr̥iti svataḥ hī is rath athavā dēh sē nyārā banā dētī hai , kisī bhī prakār K|kē dēhbhān sē nyārā banā dētī hai .

¹⁹This consciousness automatically makes you detached from your chariot, that is, from your body. ²⁰It makes you detached from any type of body consciousness.

¹⁹Dēhbhān nahī̃ tō sahaj yōgyukt ban jātē aur her|har karma mē̃ yōgyukt , yuktiyukt svataḥ hī hō jātē haĩ .

²¹When there is no consciousness of your body, you easily become yogyukt and you naturally become yogyukt and yuktiyukt in every action.

²⁰Svayã kō sārathī samajhnē sē sarv karmēndriyā̃ apnē control mē̃ rahtī haĩ arthāt sarv karmēndriyō̃ kō sadā lakṣhya aur lakṣhaṇ key|kī mañjil K|kē samīp lānē key|kī controlling power ā jātī hai .

²²By considering yourself to be a charioteer, all of 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.

²¹Svayã «  sārathī ' ' kisī bhī karmēndriy K|kē vaśh nahī̃ hō saktā kyōṅki 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 karmēndriyā̃ athavā sūkṣhma śhaktiyā̃ - «  man-buddhi-sanskār ' ' K|kē parvaśh banā dētī hai .

²³A charioteer can never come under the influence of any sense organ. ²⁴When Maya attacks someone, the method of Maya's attack is that she makes you come under the influence of one sense organ or other or one of the subtle powers: the mind, intellect or sanskars.

²²Āp sārathī ātmāō̃ kō jō mahāmantra , vaśhīkaraṇ mantra bāp sē milā huā hai uskō parivartan kar vaśhīkaraṇ K|kē bajāy vaśhībhūt banā dētī hai .

²⁵Instead of being able to discipline your minds with the great mantra which you charioteer souls have received from the Father, she makes you come under an evil influence.

²³Aur ēk bāt mē̃ bhī vaśhībhūt huē tō sabhī bhūt pravēśh hō jātē haĩ kyōṅki in bhūtō̃ key|kī bhī āpas mē̃ bahut unity hai .

²⁶Once you are under one evil influence, all the other evil spirits then enter, because these evil spirits have a lot of unity with one another.

²⁴Ēk bhūt āyā tō vah sabhī kā āhvān karēgā .

²⁷If one evil spirit comes, it will invoke all the others.

²⁵Phir kyā hōtā hai  ?

²⁸What happens then?

²⁶Yah bhūt sārathī sē svārthī banā dētē haĩ .

²⁹These evil spirits change you from a charioteer (sarathi) to someone selfish (swarthi).

²⁷Aur āp kyā kartē hō  ?

³⁰Then what do you do?

²⁸Jab sārathīpan key|kī smr̥iti mē̃ ātē hō tō bhūtō̃ kō bhagānē key|kī yuddha kartē hō .

³¹When you have the consciousness of being a charioteer, you battle to chase away all those evil spirits.

²⁹Yuddha key|kī sthiti kō yōgayukt-sthiti nahī̃ kahē̃gē isliē yōgyukt vā yuktiyukt mañjil K|kē samīp jānē key|kī bajāy ruk jātē hō aur pahlā number sthiti sē dūsrē number mē̃ ā jātē hō .

³²This stage of battling cannot be called the yogyukt stage. ³³This is why, instead of coming close to the destination of being yogyukt and yuktiyukt, you come to a standstill and, therefore, from being in the first number stage, you become part of the second number.

³⁰Sārathī arthāt vaśh hōnē vālē nahī̃ lēkin vaśh kar chalānē vālē .

³⁴A charioteer is someone who does not come under any influence and who controls his chariot as he drives it.

³¹Tō āp sab kaun hō  ?

³⁵So what are all of you?

³²Sārathī hō nā  !

³⁶You are charioteers, are you not?

³³Sārathī arthāt ātmā-abhimānī kyōṅki ātmā hī sārathī hai .

³⁷A charioteer means one who is soul conscious, because it is the soul that is the charioteer.

³⁴Brahmā bāp nē is vidhi sē number one key|kī siddhi prāpt kī isliē bāp bhī is kā sārathī banā .

³⁸Brahma Baba claimed number one success by using this method. ³⁹Therefore, the Father also became his Charioteer.

³⁵Sārathī bannē kā yādgār bāp nē karkē dikhāyā .

⁴⁰The Father demonstrated being the Charioteer practically.

³⁶Follow father karō .

⁴¹Follow the Father!

³⁷Sārathī ban sadā sārathī-jīvan mē̃ ati nyārī aur pyārī sthiti kā anubhav karāyā kyōṅki dēh kō adhīn kar bāp pravēśh hōtē arthāt sārathī bantē haĩ dēh K|kē adhīn nahī̃ bantē isliē nyārā aur pyārā hai .

⁴²He became the Charioteer and constantly gave the experience of the extremely loving and detached stage of the life of a charioteer. ⁴³The Father enters the body making it subservient, that is, He becomes the Charioteer. ⁴⁴He does not become subservient to the body. ⁴⁵This is why He is detached and loving.

³⁸Aisē hī āp sabhī brāhmaṇ ātmāē̃ bhī bāp samān sārathī key|kī sthiti mē̃ rahō .

⁴⁶In the same way, all of you Brahmin souls must stabilise yourselves in the stage of a charioteer like the Father.

³⁹Chaltē-phirtē yah check karō ki maĩ sārathī arthāt sarv kō chalānē vālī nyārī aur pyārī sthiti mē̃ sthit hū̃  ?

⁴⁷As you walk, as you move, check this: Am I a charioteer? ⁴⁸That is, am I the one who makes everything move? ⁴⁹Am I stable in the stage of being detached and loving?

⁴⁰Bīch-bīch mē̃ yah check karō .

⁵⁰Check this every now and then.

⁴¹Aisē nahī̃ ki sārā din bīt jāē phir rāt kō check karō .

⁵¹It shouldn't be that the whole day passes by and you only check this at night.

⁴²Sārā din bīt gayā tō bītā huā samay sadā K|kē laē kamāī sē gayā isliē ganvā karkē hōśh mē̃ nahī̃ ānā .

⁵²If the whole day has passed by, then the time that has passed for earning an income has been lost for all time. ⁵³Therefore, don't become conscious after having lost everything.

⁴³Yah svataḥ natural saṅskār banāō .

⁵⁴Make these sanskars natural and automatic.

⁴⁴Kaunsā  ?

⁵⁵Which sanskars?

⁴⁵Checking kā .

⁵⁶Those of checking.

⁴⁶Jaisē kisī K|kē kōī purānē saṅskār is brāhmaṇ-jīvan 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 .

⁵⁷The old sanskars of some even now become obstacles to them moving forward in Brahmin life. ⁵⁸What do you say at that time? ⁵⁹"Even against my conscious wish, I get influenced by my sanskars."

⁴⁷Jō nahī̃ karnā chāhtē hō vah kar lētē hō .

⁶⁰You still do that which you do not want to do.

⁴⁸Jab ulṭē saṅskār na chāhtē kōī bhī karma karā lētē haĩ tō yah natural checking kā śhuddha saṅskār apnā nahī̃ saktē hō  ?

⁶¹If wrong sanskars make you perform some wrong type of action even against your wish, then, are you not able to adopt the pure sanskars of natural checking?

⁴⁹Binā mēhnat K|kē checking K|kē śhuddha saṅskār svataḥ hī kārya karātē rahē̃gē .

⁶²Without having to labour, your pure sanskars of checking will then automatically enable you to carry out that task.

⁵⁰Yah nahī̃ kahē̃gē ki bhūl jātē haĩ yā bahut busy rahtē haĩ .

⁶³You will not say that you forget or that you are very busy.

⁵¹Aśhuddh athavā vyarth saṅskār haĩ .

⁶⁴There are impure and wasteful sanskars.

⁵²Kaī bachchō̃ mē̃ aśhuddh saṅskār nahī̃ tō vyarth saṅskār bhī haĩ .

⁶⁵Some children do not have impure sanskars, but they do have wasteful sanskars.

⁵³Yah 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 .

⁶⁶Some are not able to forget their impure or wasteful sanskars, even when trying to forget them, and they then say: That was not my intention, but it was my old nature or sanskar.

⁵⁴Tō aśhuddh nahī̃ bhūltā phir śhuddha saṅskār kaisē bhūl jātā hai  ?

⁶⁷Since you are not able to forget your impure sanskars, how is it that you forget your pure sanskars?

⁵⁵Tō sārathīpan key|kī sthiti svataḥ hī svaunnati K|kē śhuddha saṅskār emerge kartī hai aur natural samay pramāṇ sahaj checking hōtī rahēgī .

⁶⁸The stage of being a charioteer automatically brings out the pure sanskars for making self-progress and checking then takes place naturally according to the time.

⁵⁶Aśhuddh ādat sē majbūr hō jātē hō aur is ādat sē majbūt hō jāyēṅgē .

⁶⁹You become compelled by impure habits, whereas by adopting this habit you will become strong.

⁵⁷Tō sunā sadā yōgayukt-yuktiyukta rahnē key|kī vidhi kyā huī  ?

⁷⁰So, did you hear the method to use for remaining constantly yogyukt and yuktiyukt?

⁵⁸Sārathī ban chalnā .

⁷¹Move forward as a charioteer.

⁵⁹Sārathī svataḥ hī sākṣhī hō kuchh bhī karē̃gē , dēkhē̃gē , sunē̃gē .

⁷²A charioteer is naturally an observer when doing, seeing or hearing anything.

⁶⁰Sākṣhī ban dēkhnē , sōchnē , karnē sab mē̃ sab-kuchh kartē bhī nirlēp rahē̃gē arthāt māyā K|kē lēp sē nyārē rahē̃gē .

⁷³While doing everything – seeing, thinking and doing - as a detached observer, you will remain beyond any influence, that is, you will be detached from any effect of Maya.

⁶¹Tō pāṭh pakkā kiyā nā .

⁷⁴So, you have made this lesson firm, have you not?

⁶²Brahmā bāp kō follow karnē vālē hō nā .

⁷⁵You are the ones who follow Father Brahma, are you not?

⁶³Brahmā bāp sē bahut pyār hai nā .

⁷⁶You love Father Brahma a lot, do you not?

⁶⁴Pyār key|kī niśhānī hai «  samān bannā ' ' arthāt follow karnā .

⁷⁷The sign of love is to become equal, that is, to follow him.

⁶⁵Sabhī teachers kā bāp sē kitnā pyār hai  !

⁷⁸How much love do all of you teachers have for the Father?

⁶⁶Bāp sadā teachers kō apnē sēvā K|kē samīp sāthī samajhtē haĩ .

⁷⁹The Father always considers the teachers to be His close companions in doing service.

⁶⁷Tō pahlē follow teachers karē̃gī nā  !

⁸⁰So, it will be the teachers who follow the father first, will it not?

⁶⁸Ismē̃ sadā yahī lakṣhya rakhō ki «  pahlē maĩ ' ' .

⁸¹Always have the aim for this: “I first.”

⁶⁹Īrṣhyā mē̃ pahlē maĩ nahī̃ , vah nuksān kartī hai .

⁸²Don't say “I first” out of jealousy; that causes damage.

⁷⁰Śhabda vahī hai «  pahlē maĩ ' ' lēkin ēk hai īrṣyāvaś pahlē maĩ .

⁸³They are the same words, but it is one thing to say “I first” out of jealousy.

⁷¹Tō issē pahlē K|kē bajāy kahā̃ last pahuñch 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 .

⁸⁴By doing that, instead of coming first, you sometimes become last. ⁸⁵From 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 among the first number.

⁷²Brahmā first haĩ nā  !

⁸⁶Brahma is the first number, is he not?

⁷³Tō sadā yah lakṣhya rakhō ki teachers arthāt follow father aur number one follow father .

⁸⁷So always have the aim that teachers means to follow the father and become number one in following the father.

⁷⁴Jaisē brahmā number one banā tō follow karnē vālē bhī number one kā lakṣhya rakhō .

⁸⁸So, just as Brahma became number one, those who are following him also have to keep the aim of becoming number one.

⁷⁵Teachers sabhī aisē pakkī haĩ nā , himmat hai follow karnē key|kī  ?

⁸⁹All of you teachers are firm in this, are you not? ⁹⁰Do you have the courage to follow?

⁷⁶Kyōṅki teachers arthāt nimitt bannē vālī , anēk ātmāō̃ kē nimitt hō .

⁹¹Teachers are those who become instruments. ⁹²You are instruments for many souls.

⁷⁷Tō nimitt bannē vālō̃ kē ūpar kitnī jimmēvārī hai  !

⁹³So, how much responsibility there is on those who are instruments!

⁷⁸Jaisē brahmā bāp nimitt rahē nā .

⁹⁴Brahma Baba was the instrument.

⁷⁹Tō brahmā bāp kō dēkhkar K|kē kitnē brāhmaṇ taiyār huyē  !

⁹⁵So many became Brahmins on seeing Father Brahma.

⁸⁰Aisē 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 karūṅgī - mujh nimitt ātmā kō dēkh aur bhī karē̃gē isliē bāpdādā sadaiv kahtē haĩ ēk taraph hai bhāṣhaṇ karnā aur dūsrē taraph hai bartan māñjnā .

⁹⁶In 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. ⁹⁷Whatever actions I perform, however I perform them, others who see me, an instrument, will do the same. ⁹⁸This is why BapDada always says: On the one hand, there is the giving of lectures and, on the other hand, the washing of pots.

⁸¹Dōnō̃ hī kām mē̃ yōgyukt , yuktiyukt .

⁹⁹Be yogyukt and yuktiyukt while doing both tasks.

⁸²Kām kaisā bhī hō lēkin sthiti sadā hī yōgyukt aur yuktiyukt hō .

¹⁰⁰No matter what the work is, let your stage always be yogyukt and yuktiyukt.

⁸³Aisē nahī̃ bhāṣhaṇ kar rahē haĩ tab tō yōgyukt rahē̃ aur bartan māñjnā arthāt sādhāraṇ kām kar rahē haĩ tō sthiti bhī sādhāraṇ hō jāē .

¹⁰¹It should not be that you are yogyukt while giving a lecture but while washing dishes, that is, at the time of doing ordinary work, your stage also becomes ordinary.

⁸⁴Her|har samay follow father .

¹⁰²Follow the father at all times.

⁸⁵Sunā  !

¹⁰³Did you teachers hear?

⁸⁶Āgē baiṭhtī hō nā tō baiṭhnē mē̃ āgē kitnā achchhā lagtā hai . ⁸⁷Aur sadā āgē baṛhnē mē̃ kitnā achchhā lagēgā  !

¹⁰⁴You are sitting at the front. ¹⁰⁵You like sitting at the front, and so how beautiful the experience of constantly moving ahead would be!

⁸⁸Jab bhī kōī aisā kaṛā saṅskār pīchhē karnē key|kī kōśhiśh karē tō yah scene yād karnā .

¹⁰⁶So, whenever such strong sanskars try to make you move backwards, remember this scene.

⁸⁹Jab āgē baiṭhnā achchhā lagtā tō āgē baṛhnē mē̃ kyō̃ pīchhē rahē  ?

¹⁰⁷Since you like sitting at the front, why should you remain behind when it comes to moving forward?

⁹⁰Tō jab kōī bāt āyē tō madhuban mē̃ pahũch jānā aur apnē kō himmat , umaṅg mē̃ lē lānā kyōṅki pīchhē rahnē vālē tō bahut āyēṅgē pīchhē , āp lōg bhī pīchhē rah jāyēṅgē tō phir pīchhē vālō̃ kō āgē karnā paṛēgā isliē sadā yahī smr̥iti rakhō ki ham āgē rahnē vālē haĩ .

¹⁰⁸So, when any situation arises, come to Madhuban and put courage and enthusiasm into yourself, because many of those who are to remain behind will come later. ¹⁰⁹If you remain behind, those who come later will then have to be brought forward. ¹¹⁰Therefore, always maintain the consciousness that you are those who will stay at the front.

⁹¹Pīchhē rahnā arthāt prajā bannā .

¹¹¹To stay at the back means to become subjects.

⁹²Prajā tō nahī̃ bannā hai nā  !

¹¹²You don't want to be part of the subjects, do you?

⁹³Prajā yōgī tō nahī̃ , rājyōgī hō nā  !

¹¹³You are not praja yogis, you are Raj Yogis, are you not?

⁹⁴Tō follow father .

¹¹⁴So, follow the father.

⁹⁵Achchhā  !

¹¹⁵Achcha.

⁹⁶Foreigners kyā karē̃gē  ?

¹¹⁶What will the foreigners do?

⁹⁷Follow father karē̃gē nā  !

¹¹⁷You will follow the father, will you not?

⁹⁸Kahā̃ tak pahuñchē̃gē  ?

¹¹⁸How far will you go?

⁹⁹Sabhī phraṇṭ mē̃ āyēṅgē .

¹¹⁹Will everyone come to the front?

¹⁰⁰Jō bhī āyē haĩ , follow father kar fast aur first ānā .

¹²⁰Achcha, let all those who have come follow the father and move fast and become first.

¹⁰¹Yah nahī̃ sōchō ki first tō ēk hī āyēgā lēkin pharsṭ-grēḍ tō bahut hōṅgē nā .

¹²¹Don't think that only one will come first; there will be many in the first grade, will there not?

¹⁰²First number tō brahmā āyēgā lēkin pharsṭ-grēḍ mē̃ tō sāthī rahē̃gē , isliē first mē̃ ānā .

¹²²Brahma will be the first number, but you will remain his companions in the first grade. ¹²³Therefore, claim the first grade.

¹⁰³Ēk first nahī̃ hōgā , pharsṭ-grēḍ vālē bahut hōṅgē , isliē yah nahī̃ sōchō - pahlā number tō final hō gayā , isliē second hī āyēṅgē , sēkaṇḍ-grēḍ mē̃ nahī̃ jānā .

¹²⁴There won’t be just one who is the first; there will be many in the first grade. ¹²⁵Therefore, don't think that the first number has been finalised and that you can therefore only be the second number. ¹²⁶Do not become second grade. ¹²⁷Those who take the responsibility are Arjuna, number one.

¹⁰⁴Jō ōṭē sō avval arjun .

¹²⁸To be Arjuna means to be in the first number.

¹⁰⁵Avval number mānā arjun .

¹²⁹Everyone has a chance to come first.

¹⁰⁶Sabkō first mē̃ ānē kā chance hai , sab ā saktē haĩ .

¹³⁰Everyone can be a part of the first. ¹³¹It is unlimited.

¹⁰⁷Pharsṭ-grēḍ bēhad hai , cum|kam nahī̃ hai .

¹³²The first grade is unlimited; it is not less.

¹⁰⁸Tō sabhī first mē̃ āyēṅgē nā , pakkā hai  ?

¹³³So, all of you will come in the first, will you not?

¹⁰⁹Achchhā  !

¹³⁴Are you sure?

¹¹⁰Sadā brahmā bāp kō follow karnē vālē , sadā svataḥ yōgayukt-yuktiyukta rahnē vālē , sadā sārathī ban karmēndriyō̃ kō śhrēṣhṭh mārg par chalānē vālē , sadā mañjil K|kē samīp rahnē vālē , aisē sarvaśhrēṣhṭha ātmāō̃ kō bāpdādā kā yādpyār aur namastē . ¹¹¹Avyakt bāpdādā K|kē zone vāiz uchchārē huē madhur mahāvākya - Indore zone

¹³⁵Achcha. ¹³⁶To those who constantly follow Father Brahma, to those who constantly remain yogyukt and yuktiyukt, to those who always become charioteers and make their sense organs move along on the elevated path, to those who constantly remain close to the destination, BapDada gives love and remembrance and says namaste to all such elevated souls. ¹³⁷BapDada meeting the Indore group:

¹¹²Bāpdādā key|kī śhrēṣhṭh mat nē śhrēṣhṭh gati kō prāpt karā liyā - aisā anubhav kartē hō nā  !

¹³⁸You have experienced that BapDada’s elevated directions have enabled you to attain the elevated state of salvation, have you not?

¹¹³Jaisī mati vaisī gati hōtī hai .

¹³⁹As are the directions, so is the salvation.

¹¹⁴Tō bāp key|kī śhrēṣhṭh mat hai tō gati bhī śhrēṣhṭh hōgī nā  !

¹⁴⁰The Father’s directions are elevated and so the salvation you receive from those would also be elevated, would it not?

¹¹⁵Kahtē haĩ ki jaisī ant matē vaisī gatē … yah kyō̃ gāyā huā hai  ?

¹⁴¹It is said: As are your final moments, so is your destination. ¹⁴²Why has this been said?

¹¹⁶Kyōṅki bāp chakra K|kē ant mē̃ hī ākar śhrēṣhṭh mat dētā hai .

¹⁴³Because the Father only comes at the end of the cycle to give elevated directions.

¹¹⁷Tō ant samay par śhrēṣhṭh mat lētē hō aur anēk janm sadgati kō prāpt kartē hō .

¹⁴⁴So, you take elevated directions in the final moments and you receive salvation for many births.

¹¹⁸Is samay bēhad key|kī «  ant matē sō gatē ' ' śhrēṣhṭh hō jātī hai .

¹⁴⁵The unlimited, “final thoughts that lead you to your destination”, of the present time become elevated.

¹¹⁹Tō is samay kā hī yādgār bhakti mē̃ chalā ātā hai .

¹⁴⁶So the memorial of this time continues on the path of devotion.

¹²⁰Ēk janm key|kī śhrēṣhṭh mat sē kitnē janm tak śhrēṣhṭh gati prāpt kartē hō  !

¹⁴⁷With the elevated directions of one birth, you receive elevated salvation for so many births.

¹²¹Sab yādgār is saṅgamyug K|kē hī haĩ .

¹⁴⁸All the memorials are of this time of the confluence age.

¹²²Yādgār kyō̃ banē  ?

¹⁴⁹Why have the memorials been created?

¹²³Kyōṅki is samay yād mē̃ rahkar karma kartē hō .

¹⁵⁰It is because you perform actions at this time while staying in remembrance.

¹²⁴Her|har karma kā yādgār ban gayā .

¹⁵¹Every action has become a memorial.

¹²⁵Āp amr̥itvēlē vidhipūrvak uṭhtē hō .

¹⁵²You wake up at amrit vela as a discipline.

¹²⁶Tō dēkhō , āpkē yādgār chitrō̃ mē̃ bhī vidhipūrvak uṭhātē haĩ , kitnā pyār sē uṭhātē haĩ .

¹⁵³So, the images of your memorial are also awoken as a correct discipline. ¹⁵⁴People awaken them with so much love.

¹²⁷Haĩ jaṛ chitra lēkin kitnē dil sē , snēh sē uṭhātē haĩ  !

¹⁵⁵They are non-living images, yet people awaken them with so much love in their hearts.

¹²⁸Uṭhātē bhī haĩ tō khilātē , sulātē bhī haĩ kyōṅki āp is samay sab yād K|kē vidhipūrvak kartē hō .

¹⁵⁶They awaken them, feed them and also put them to sleep because you do all of this in remembrance as a discipline at this time.

¹²⁹Khānā bhī vidhipūrvak khātē hō .

¹⁵⁷You eat with the discipline of the right method too.

¹³⁰Bhōg lagākar khātē hō nā yā jaisē haĩ vaisē hī khā lētē hō  ?

¹⁵⁸You eat after offering bhog, do you not? ¹⁵⁹Or, do you eat it just like that?

¹³¹Aisē tō nahī̃ - kisī kō khānā dēnā hai , isliē jaldī-jaldī mē̃ bhōg nahī̃ lagāyā .

¹⁶⁰It isn’t that because you have to give food to someone quickly, you don’t offer bhog.

¹³²Agar kiskō dēnā bhī hai , kōī majbūrī hai - tō bhī pahlē alag hissā jarūr nikālō .

¹⁶¹If you have to give food to someone (before time), you must definitely then take out a share first.

¹³³Aisē nahī̃ - kisī kō khilākar pīchhē bhōg lagāō .

¹⁶²It shouldn’t be that you give food to someone first and then offer bhog.

¹³⁴Vidhipūrvak khānē sē siddhi prāpt hōtī hai , khuśhī hōtī hai , nirantar yād sahaj rahtī hai .

¹⁶³By eating in the right way, you attain success, you become happy and you easily have constant remembrance.

¹³⁵Tō amr̥itvēlē sē lēkar rāt tak jō bhī karma karō , yād K|kē vidhipūrvak karō tab her|har karma key|kī siddhi milēgī .

¹⁶⁴So, from amrit vela till night time, whatever actions you perform, perform them with the discipline of remembrance. ¹⁶⁵Only then will you be successful in every action.

¹³⁶Siddhi arthāt pratyakṣhaphal prāpt hōtā rahēgā .

¹⁶⁶Success means you will continue to receive the instant and practical fruit of every action.

¹³⁷Sabsē baṛē-tē-baṛī siddhi hai - pratyakṣhaphal K|kē rūp mē̃ atīndriya sukh key|kī anubhūti hōnā .

¹⁶⁷The greatest success of all is to experience supersensuous joy in the form of instant and practical fruit.

¹³⁸Sadā sukh key|kī laharō̃ mē̃ , khuśhī key|kī laharō̃ mē̃ laharātē rahē̃gē .

¹⁶⁸You will then constantly continue to move along in the waves of happiness and joy.

¹³⁹Pahlē pratyakṣhaphal miltā hai , phir bhaviṣhya phal miltā hai .

¹⁶⁹You first receive the instant, practical fruit and then the future fruit.

¹⁴⁰Is samay kā pratyakṣhaphal anēk bhaviṣhya janmō̃ K|kē phal sē śhrēṣhṭh hai .

¹⁷⁰The instant and practical fruit of this time is more elevated than the fruit of your future births.

¹⁴¹Agar abhī pratyakṣhaphal nahī̃ khāyā tō sārē kalp mē̃ kabhī bhī pratyakṣhaphal nahī̃ milēgā .

¹⁷¹If you don’t eat the instant and practical fruit now, you will not receive instant fruit throughout the whole cycle.

¹⁴²Abhī-abhī kiyā , abhī-abhī milā - iskō kahtē haĩ pratyakṣhaphal .

¹⁷²You do something now and you instantly receive the fruit of it. ¹⁷³This is known as instant and practical fruit.

¹⁴³Satyug mē̃ bhī jō phal milēgā vah is janm kā milēgā , dūsrē janm kā nahī̃ .

¹⁷⁴The fruit you receive in the golden age will also be of this birth, not of another birth.

¹⁴⁴Lēkin yahā̃ jō miltā hai vah pratyakṣhaphal arthāt abhī-abhī kā phal hai .

¹⁷⁵However, whatever fruit you receive now is instant and practical, that is, it is the fruit of the present time.

¹⁴⁵Tō pratyakṣhaphal sē vañchit nahī̃ rahnā , sadā phal khātē rahnā .

¹⁷⁶So, do not deprive yourself of the instant and practical fruit; always continue to eat the fruit.

¹⁴⁶Yah pratyakṣhaphal achchhā lagtā hai nā  !

¹⁷⁷You enjoy this practical fruit, do you not?

¹⁴⁷Aisā bhāgya kabhī sōchā thā  ?

¹⁷⁸Did you ever think that you would have such fortune?

¹⁴⁸Bhagvān dvārā phal milēgā - yah tō svapn mē̃ bhī nahī̃ thā  !

¹⁷⁹You never even dreamt that you would receive fruit from God.

¹⁴⁹Tō jō bāt khyāl-khvāb mē̃ nahī̃ hō aur vō hō jāē tō kitnī khuśhī hōtī hai  !

¹⁸⁰If something you have never even dreamt of or thought about happens, you experience so much happiness.

¹⁵⁰Ājkal kī alpkāl key|kī lottery ātī hai , tō bhī kitnī khuśhī hōtī hai  ! ¹⁵¹Aur yah pratyakṣhaphal sō bhaviṣhya phal hō jātā hai .

¹⁸¹Nowadays, 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.

¹⁵²Tō naśhā rahtā hai nā , kabhī cum|kam kabhī jyādā tō nahī̃  ?

¹⁸²So, you have this intoxication, do you not? ¹⁸³It is not sometimes less and sometimes more, is it?

¹⁵³Sadā ēkras sthiti mē̃ uṛtē chalō .

¹⁸⁴Constantly continue to fly in a constant and stable stage.

¹⁵⁴Second mē̃ uṛnā sīkh gayē hō nā yā jyādā samay lagtā hai  ?

¹⁸⁵Have you learnt how to fly in a second? ¹⁸⁶Or, does it take you longer?

¹⁵⁵Saṅkalp kiyā aur pahuñchē - itnī fast gati hai  ?

¹⁸⁷Is your speed so fast that, as soon as you have the thought, you go there?

¹⁵⁶Achchhā  !

¹⁸⁸Achcha.

¹⁵⁷Indaur zone vālē sabhī santuṣhṭ hō nā , mātāyē̃ sadā santuṣhṭ hō  ?

¹⁸⁹All of you from the Indore zone; you are all content, are you not? ¹⁹⁰Mothers, are you always content?

¹⁵⁸Kabhī parivār mē̃ bhī laukik dvārā asantuṣhṭ tō nahī̃ hōtī  ?

¹⁹¹You never become discontented with your lokik family, do you?

¹⁵⁹Kabhī taṅg hōtī hō  ?

¹⁹²Do you ever get fed up?

¹⁶⁰Kabhī chañchal bachchō̃ sē taṅg hōtī hō  ?

¹⁹³Do you get fed up with mischievous children?

¹⁶¹Taṅg kabhī nahī̃ hōnā , jitnā āp taṅg hōṅgē utnā vah jyādā taṅg karē̃gē , isliē trustee bankar , sēvādhārī bankar sēvā karō .

¹⁹⁴Never get fed up. ¹⁹⁵The more fed up you get, the more trouble they will cause you. ¹⁹⁶Therefore, be a trustee and do service as a server.

¹⁶²Mērāpan ātā hai tō taṅg hōtē hō .

¹⁹⁷When you have the consciousness of “mine” you get fed up.

¹⁶³Mērā bachchā aur aisē kartā hai  !

¹⁹⁸“My child, and this is what he is doing!”

¹⁶⁴Tō jahā̃ mērāpan hōtā hai vahā̃ taṅg hōtē aur jahā̃ tērā-tērā āyā tō tairnē lagtē .

¹⁹⁹So, where there is the consciousness of “mine” you get fed up and when you have the consciousness of “Yours” (Tera), you begin to swim (terna – to swim).

¹⁶⁵Tō tairnē vālē hō  !

²⁰⁰So, you are those who swim, are you not?

¹⁶⁶Sadā tērā mānā svamān mē̃ rahnā .

²⁰¹Always to say “Yours” means to maintain your self-respect.

¹⁶⁷Mērā-mērā kahnā mānā abhimān ānā , tērā-tērā mānnā mānā svamān mē̃ rahnā .

²⁰²To say “mine, mine” means to become arrogant. ²⁰³To believe “Yours, Yours” means to keep your self-respect.

¹⁶⁸Tō sadā svamān mē̃ rahnē vālē arthāt tērā mānnē vālē - yahī yād rakhnā .

²⁰⁴So, to stay constantly in your self-respect means to remember to have the consciousness of “Yours”. ²⁰⁵Remember this constantly.

¹⁶⁹Achchhā  !

²⁰⁶Achcha.

¹⁷⁰Double foreigners bhī sikīladhē haĩ .

²⁰⁷Double foreigners too are long-lost and now-found.

¹⁷¹Thōṛē haĩ .

²⁰⁸There are a few of you.

¹⁷²Kitnī khuśhī rahtī hai , uskā varṇan kar saktē hō  ?

²⁰⁹Can you describe how much happiness you have?

¹⁷³Bēhad kā bāp hai tō prāpti bhī bēhad kī hai , isliē had key|kī gintī kar nahī̃ saktē .

²¹⁰The Father is unlimited and so the attainment you have is also unlimited. ²¹¹Therefore, you cannot count anything of the limited.

¹⁷⁴Bāpdādā tō double vidēśhī bachchō̃ kō tīvr puruṣhārthī key|kī raphtār sē dēkh khuśh hōtē haĩ .

²¹²BapDada is pleased to see the double-foreign children who have the speed of intense effort-makers.

¹⁷⁵Bhāratvāsī tō bhārat key|kī bātō̃ kō jāntē haĩ .

²¹³The people of Bharat know about the things of Bharat.

¹⁷⁶Lēkin yah lōg na jāntē bhī itnē samīp tīvr puruṣhārthī banē , tō kamāl key|kī nā  !

²¹⁴However, you people don’t know and yet you have become so close and have become intense effort-makers. ²¹⁵Therefore, you have performed wonders, have you not?

¹⁷⁷Tō double lucky hō gayē .

²¹⁶So, you have become doubly lucky.

¹⁷⁸Aur bhāratvāsiyō̃ kō kyā naśhā hai ki ham hī her|har kalp mē̃ avināśhī bhārat-vāsī banē̃gē .

²¹⁷What intoxication do the people of Bharat have? ²¹⁸That they will become the eternal people of Bharat every cycle.

¹⁷⁹Yah naśhā hai nā - avināśhī khaṇḍ bhārat hai .

²¹⁹You have the intoxication that the imperishable land is Bharat, do you not?

¹⁸⁰Harēk kā apnā-apnā naśhā hai .

²²⁰Each one of you has your own intoxication.

¹⁸¹Sabhī kō bhārat mē̃ hī ānā paṛēgā nā aur āp baiṭhē hī bhārat mē̃ hō .

²²¹Everyone will have to come to Bharat, whereas you are already sitting in Bharat.

¹⁸²Achchhā  !

²²²Achcha.

¹⁸³Ōm śhānti .

²²³Om shanti.

¹⁸⁴Vardān  : apnē mastak dvārā tīsrē nētra kā sākṣhātkār karānē vālē sachchē yōgī bhav

²²⁴Blessing: May you be a true yogi who gives a vision of the third eye through your forehead.

¹⁸⁵Yādgār mē̃ yōgī K|kē mastak par tīsrā nētra dikhātē haĩ .

²²⁵ In the memorials, a third eye is shown on the forehead of a yogi.

¹⁸⁶Āp sachchē yōgī bachchē bhī apnē mastak dvārā tīsrē nētra kā sākṣhātkār karānē kē liē sadā buddhi dvārā ēk bāp K|kē saṅg mē̃ rahō .

²²⁶You true yogi children must constantly stay in the company of the one Father with your intellects in order to grant a vision of the third eye through your foreheads.

¹⁸⁷Ēk bāp dūsrē ham , tīsrā na kōī , jab aisī sthiti hōgī tab tīsrē nētra kā sākṣhātkār hōgā .

²²⁷One is the Father, the second is I and there is no third person. ²²⁸When you have such a stage, others will have a vision of the third eye.

¹⁸⁸Agar buddhi mē̃ kōī tīsrā ā gayā tō phir tīsrā nētra band hō jāyēgā , isliē sadaiv tīsrā nētra khulā rahē - iskē liē yād rakhnā ki tīsrā na kōī .

²²⁹If a third person enters your intellect, the third eye will then close. ²³⁰So, to make sure that your third eye remains constantly open you have to remember that there mustn’t be a third person.

¹⁸⁹Slōgan  : praśhnachit bannā arthāt parēśhān hōnā aur parēśhān karnā .

²³¹Slogan: To be full of questions means to become distressed and to distress others.

²³²*** Om Shanti ***