रविवार 23 अक्टूबर 2022 की दैनिक मुरली

⁰23-10-22 prātaḥmurlī ōm śhānti ' ' avyakt-bāpdādā ' ' revise 13-10-92 madhuban

⁰ 23/10/22 Madhuban Avyakt BapDada Om Shanti 13/10/1992

¹Number one bannā hai tō gyān aur yōg kō svarūp mē̃ lāō

¹In order to become number one, have knowledge and yoga in your practical life.

²Āj sat śhikṣhak apnī śhrēṣhṭh śhikṣhā dhāraṇ karnē vālē godly student kō dēkh rahē haĩ ki har ēk īśhvarīy vidyārthī nē is īśhvarīy śhikṣhā kō kahā̃ tak dhāraṇ kiyā hai  ?

²Today, the true Teacher is seeing His Godly students, the ones who imbibe His elevated teachings. ³To what extent has each of you Godly students imbibed these Godly teachings?

³Paṛhānē vālā ēk hai , paṛhāī bhī ēk hai lēkin paṛhnē vālē paṛhāī mē̃ number-vār haĩ .

⁴The Teacher is one, the study is the same, and yet you students are numberwise in how you study.

⁴Her|har rōj kā pāṭh murlī dvārā her|har sthān par ēk hī suntē haĩ arthāt ēk hī pāṭh paṛhtē haĩ .

⁵The lesson everyone listens to every day in the murli is the same at every place, that is, the same lesson is studied.

⁵Murlī arthāt pāṭh her|har sthān par ēk hī hōtā hai .

⁶The murli, that is the lesson, at every place is the same.

⁶Date kā phark hō saktā hai lēkin murlī vahī hōtī hai .

⁷There may be a difference in the date, but the murli is the same.

⁷Phir bhī number-vār kyō̃  ?

⁸So, why is it still numberwise?

⁸Number kisliē hōtē haĩ  ?

⁹Why are there numbers?

⁹Kyōṅki is īśhvarīy paṛhāī paṛhnē key|kī vidhi sirph sunnā nahī̃ hai lēkin her|har mahāvākya svarūp mē̃ lānā hai .

¹⁰Because the method of studying this Godly study is not just to listen to it, but every elevated version has to be in your practical life.

¹⁰Tō sunnā sabkā ēk jaisā hai lēkin svarūp bannē mē̃ number-vār hō jātē haĩ .

¹¹You all listen to the same thing, but it becomes numberwise in your putting it into practice.

¹¹Lakṣhya sabhī kā ēk hī rahtā hai ki maĩ number one banū̃ .

¹²Everyone has the same aim: I should become number one.

¹²Aisā lakṣhya hai nā  !

¹³You do have this aim, do you not?

¹³Lakṣhya number one kā hai lēkin result mē̃ number-vār hō jātē haĩ kyōṅki lakṣhya kō lakṣhaṇ mē̃ lānā - ismē̃ lakṣhya aur lakṣhaṇ mē̃ phark paṛ jātā hai .

¹⁴You have the aim of becoming number one, but you become numberwise in the result. ¹⁵You have to put the aim into your qualifications but you created a difference between the aim and the qualifications in doing so.

¹⁴Is paṛhāī mē̃ subject bhī jyādā nahī̃ haĩ .

¹⁶There aren't many subjects in this study.

¹⁵Chār subject kō dhāraṇ karnā - ismē̃ muśhkil kyā hai  !

¹⁷You simply have to imbibe four subjects, so what is difficult about this?

¹⁶Aur chārō̃ hī subject kā ēk-dō kē sāth sambandh hai .

¹⁸All the four subjects are related to one another.

¹⁷Agar ēk subject ' gyān ' sampūrṇ vidhipūrvak dhāraṇ kar lō arthāt gyān K|kē ēk-ēk śhabda kō svarūp mē̃ lāō , tō gyān hai hī mukhya dō śhabdō̃ kā jiskō rachayitā aur rachnā vā alpha aur bē kahtē hō .

¹⁹If you imbibe the one subject of knowledge completely in the right way, that is, if you put every word of knowledge in your practical life, then that knowledge is just of two words. ²⁰They are: Creator and creation, or Alpha and beta.

¹⁸Rachayitā bāp key|kī samajh ā gaī arthāt paramātm-paricay , sambandh spaṣhṭ hō gayā aur rachnā arthāt pahlī rachnā «  maĩ śhrēṣhṭh ātmā hū̃ ' ' aur dūsrā «  mujh ātmā kā is bēhad key|kī rachnā arthāt bēhad K|kē drama mē̃ sārē kalp mē̃ kyā-kyā part hai ' ' - yah sārā gyān tō sabhī kō hai nā .

²¹To have the clear understanding of the Father, the Creator, means that the introduction of the Supreme Soul and your relationship with Him becomes clear. ²²The creation means the first creation: I am an elevated soul, and secondly, what my part as a soul is in this unlimited creation, that is, in this unlimited drama, throughout the entire cycle. ²³All of you have this knowledge clearly, do you not?

¹⁹Lēkin śhrēṣhṭh ātmā svarūp ban her|har samay śhrēṣhṭh part bajānā - ismē̃ kabhī yād rahtā hai , kabhī bhūl jātē haĩ .

²⁴However, to be an embodiment of an elevated soul and to play an elevated part at all times: you sometimes remember this and you sometimes forget.

²⁰Agar in dō śhabdō̃ kā gyān hai , yōg bhī in dō śhabdō̃ K|kē ādhār par hai nā .

²⁵You have the knowledge of these two words. ²⁶Yoga is also based on these two words, is it not?

²¹Gyān sē yōg kā svataḥ hī sambandh hai .

²⁷Therefore, yoga is automatically connected with knowledge.

²²Jō ' gyānī tū ātmā ' hai vah ' yōgī tū ātmā ' avaśhya hī hai . ²³Tō gyān aur yōg kā sambandh huā nā .

²⁸Those who are enlightened souls are definitely also yogi souls, and so knowledge and yoga are related, are they not?

²⁴Aur jō gyānī aur yōgī hōgā uskī dhārṇā śhrēṣhṭh hōgī yā kamjōr hōgī  ?

²⁹Therefore, would the dharna of those of you who are knowledgeable and yogi be elevated or weak?

²⁵Śhrēṣhṭh , svataḥ hōgī nā , sahaj hōgī nā ki dhārṇā mē̃ muśhkil hōgī  ?

³⁰It would automatically be elevated, would it not? ³¹It would be easy, would it not?

²⁶Jō ' gyānī tū ātmā ' , ' yōgī tū ātmā ' hai vah dhārṇā mē̃ kamjōr hō saktā hai  ?

³²Or, would there be difficulty in your dharna? ³³Can you knowledgeable and yogi souls be weak in your dharna?

²⁷Nahī̃ .

³⁴No.

²⁸Hōtē tō haĩ .

³⁵However, some are this.

²⁹Tō gyān-yōg nahī̃ hai  ?

³⁶Is it that they do not have knowledge and yoga?

³⁰Gyānī hai lēkin ' gyānī tū ātmā ' vah sthiti nahī̃ hai .

³⁷They are knowledgeable, but they do not have the stage of being an enlightened soul.

³¹Yōg lagānē vālē haĩ lēkin yōgī jīvan vālē nahī̃ haĩ .

³⁸They are those who try to have yoga, but they do not have a yogi life.

³²Jīvan sadā hōtī hai aur jīvan natural hōtī hai .

³⁹A life is constant and it is natural.

³³Yōgī jīvan arthāt original nature yōgī kī hai .

⁴⁰To have a yogi life means that the original nature is that of a yogi.

³⁴63 janmō̃ K|kē vismr̥iti K|kē saṅskār vā kamjōrī K|kē saṅskār brāhmaṇ jīvan mē̃ kahā̃-kahā̃ mūl nature ban puruṣhārth mē̃ vighna ḍāltē haĩ .

⁴¹The sanskars of forgetfulness and the weaknesses of 63 births have become the original nature of your Brahmin lives and they sometimes create obstacles to your efforts.

³⁵Kitnā bhī svayã vā dūsrā attention khiñcavātā hai ki yah parivartan karō vā svayã bhī samajhtē haĩ ki yah parivartan hōnā chāhiē lēkin jāntē huē bhī , chāhtē huē bhī kyā kahtē hō  ? ³⁶Chāhtē tō nahī̃ haĩ lēkin mērī nature hai yah , mērā svabhāv hai yah .

⁴²Then, no matter how much your attention is drawn either by yourself or by others to bring about a particular transformation, and even when you know and you understand that that transformation should take place, and you also wish that, what do you still say?

³⁷Tō nature natural hō gaī hai nā . ³⁸Kiskē bōl mē̃ vā vyavahār mē̃ gyān-sampann vyavahār vā yōgī jīvan pramāṇ vyavahār vā bōl nahī̃ hōtē haĩ tō vō kyā kahtē haĩ  ?

⁴³I do not want this, but it is my nature, it has become my natural nature. ⁴⁴When their words and interaction are not filled with knowledge or they are not according to those of a yogi life, what do they say?

³⁹Yahī bōl bōlē̃gē ki mērā natural bōl hī aisā hai , bōlnē kā tone hī aisā hai .

⁴⁵They say: My words are naturally like that; my tone of speaking is like that.

⁴⁰Vā kahē̃gē mērī chāl-chalan hī official vā gambhīr hai .

⁴⁶Or, they would say: My activity and my behaviour are official and serious.

⁴¹Nām achchhē bōltē haĩ jōśh nahī̃ hai lēkin official hai .

⁴⁷You give it a very good name: It is not being forceful, but it is official.

⁴²Tō chāhtē bhī , samajhtē bhī nature natural work ( kārya ) kartī rahtī hai , usmē̃ mēhnat nahī̃ karnī paṛtī hai .

⁴⁸Your natural nature works according to your wishes and understanding; you do not have to make any effort for that.

⁴³Aisē jō gyānī jīvan vā yōgī jīvan mē̃ rahtē haĩ , tō gyān aur yōg sampann her|har karma natural hōtē haĩ arthāt gyān aur yōg - yahī unkī nature ban jātī hai aur nature bannē K|kē kāraṇ śhrēṣhṭh karma , yuktiyukt karma natural hōtē rahtē haĩ .

⁴⁹Similarly, every action of those who are knowledgeable and have a yogi life is naturally filled with knowledge and yoga. ⁵⁰That is, knowledge and yoga become their nature. ⁵¹Then, because of having that nature they are naturally able to perform elevated actions full of wisdom.

⁴⁴Tō samjhā , nature natural banā dētī hai .

⁵²So, do you understand that nature makes everything natural?

⁴⁵Tō gyān aur yōg mūl nature ban jāyē̃ - iskō kahā jātā hai gyānī jīvan , yōgī jīvan vālā .

⁵³So, when knowledge and yoga become your original nature, it is known as being one who has a knowledgeable and a yogi life.

⁴⁶Gyānī sabhī hō , yōgī sabhī hō lēkin antar kyā hai  ?

⁵⁴All of you are knowledgeable and all of you are yogi, but what is the difference?

⁴⁷Ēk haĩ gyān sunanē-sunānē vālē , yathā śhakti jīvan mē̃ lānē vālē .

⁵⁵One category is those who listen to and speak knowledge and put it into their lives according to their capacity.

⁴⁸Dūsrē haĩ gyān aur yōg kō her|har samay apnē jīvan key|kī nature banānē vālē .

⁵⁶The second category is those who make knowledge and yoga the nature of their lives at every moment.

⁴⁹Vidyārthī sabhī hō lēkin yah antar hōnē K|kē kāraṇ number-vār ban jātē haĩ .

⁵⁷All of you are students, but you become numberwise because of this difference.

⁵⁰Jiskī nature hī gyānī-yōgī key|kī hōgī uskī dhārṇā bhī natural hōgī .

⁵⁸Those who have the nature of being knowledgeable and yogi will naturally have dharna.

⁵¹Natural svabhāv-sanskār hī dhārṇā svarūp hōṅgē .

⁵⁹Their nature and sanskars will naturally be of embodiments of dharna.

⁵²Bār-bār puruṣhārth nahī̃ karnā paṛēgā ki is guṇ kō dhāraṇ karū̃ , us guṇ kō dhāraṇ karū̃ . ⁵³Lēkin pahlē foundation K|kē samay hī gyān , yōg aur dhārṇā kō apnī jīvan banā dī isliē yah tīnō̃ subject aisī ātmā key|kī svataḥ aur svābhāvik anubhūtiyā̃ ban jātī haĩ isliē aisī ātmāō̃ kō sahaj yōgī , sahaj gyānī , sahaj dhāraṇā-mūrta kahā jātā hai .

⁶⁰They do not have to make repeated effort to imbibe this or that virtue, because they would have made their lives on the basis of knowledge, yoga and dharna at the time of laying their foundation. ⁶¹This is why these three subjects become the natural and automatic experience of such souls. ⁶²This is why such souls are called easy yogi souls, easy knowledgeable souls and souls who are easily embodiments of dharna.

⁵⁴Tīnō̃ subject kā connection hai . ⁵⁵Jiskē pās|pass itnī anubhūtiyō̃ kā khajānā sampann hōgā , aisī sampann mūrtiyā̃ svataḥ hī master dātā ban jātī haĩ .

⁶³So all three subjects have a connection, and those who have such experiences will be full of this treasure. ⁶⁴Such images of perfection automatically become master bestowers.

⁵⁶Dātā arthāt sēvādhārī .

⁶⁵A bestower means a server.

⁵⁷Dātā dēnē K|kē binā rah nahī̃ saktā .

⁶⁶A bestower cannot stay without giving.

⁵⁸Dātāpan K|kē saṅskār sē svataḥ hī sēvā kā subject practical mē̃ sahaj hō jātā hai .

⁶⁷By having the sanskars of bestowers, the subject of service automatically becomes easy for them in a practical way.

⁵⁹Tō chārō̃ kā hī sambandh huā nā .

⁶⁸Therefore, all four are related, are they not?

⁶⁰Kōī kahē ki mērē mē̃ gyān tō achchhā hai lēkin dhārṇā mē̃ kamī hai tō uskō gyānī kahā jāyēgā  ?

⁶⁹If someone says, "I have very good knowledge, but I lack dharna", would you call that one a knowledgeable soul?

⁶¹Gyān tō dūsrō̃ kō bhī dētē hō nā . ⁶²Hai tab tō dētē hō  !

⁷⁰You give this knowledge to others, but it is only because you have it that you can give.

⁶³Ēk hai samajhnā , dūsrā hai svarūp mē̃ lānā .

⁷¹One is to understand and the other is to have it in your life.

⁶⁴Samajhnē mē̃ sabhī hōśhiyār haĩ , samjhānē mē̃ bhī sabhī hōśhiyār haĩ lēkin number one bannā hai tō gyān aur yōg kō svarūp mē̃ lāō .

⁷²All of you are clever in understanding. ⁷³You are also all clever in explaining. ⁷⁴However, if you want to become a number one, you must have knowledge and yoga in your life.

⁶⁵Phir number-vār nahī̃ hōṅgē lēkin number one hōṅgē .

⁷⁵You will not then be numberwise, but number one.

⁶⁶Tō sunāyā ki āj sat śhikṣhak apnē chārō̃ ōr K|kē īśhvarīy vidyārthiyō̃ kō dēkh rahē thē .

⁷⁶So you were told today that the true Teacher was seeing His Godly students everywhere.

⁶⁷Tō kyā dēkhā  ?

⁷⁷What did He see?

⁶⁸Sabhī number one dikhāī diyē vā number-vār dikhāī diyē  ?

⁷⁸Were all of you seen as number one or numberwise?

⁶⁹Kyā result hōgī  ?

⁷⁹What would the result be?

⁷⁰Vā samajhtē hō ki number one tō ēk hī hōgā , ham tō number-vār mē̃ hī āyēṅgē  ?

⁸⁰Or, do you think that only one would be number one and that you will come among those who are numberwise?

⁷¹First division mē̃ tō ā saktē hō nā .

⁸¹You can come into the first division.

⁷²Usmē̃ ēk nahī̃ hōtā hai .

⁸²There is not just one in that.

⁷³Tō check karō agar bār-bār kisī bhī bāt mē̃ sthiti nīchē-ūpar hōtī hai arthāt bār-bār puruṣhārth mē̃ mēhnat karnī paṛtī hai , issē siddha hai ki gyān key|kī mūl subject K|kē dō śhabda - ' rachtā ' aur ' rachnā ' key|kī paṛhāī kō svarūp mē̃ nahī̃ lāyā hai , jīvan mē̃ mūl saṅskār K|kē rūp mē̃ vā mūl nature K|kē rūp mē̃ vā sahaj svabhāv K|kē rūp mē̃ nahī̃ lāyā hai .

⁸³So check: if your stage fluctuates again and again due to any situation, that is, if you have to labour in your efforts again and again, it shows that, in the main subject of knowledge, you have not put the lesson of the two words ‘Creator’ and ‘creation’, in your practical life. ⁸⁴You have not put them into your lives in the form of your original nature, your original sanskars or in the form of an easy nature.

⁷⁴Brāhmaṇ jīvan kā natural svabhāv-sanskār hī yōgī jīvan , gyānī jīvan hai .

⁸⁵The natural nature and sanskars of a Brahmin life are to have a yogi life and a knowledgeable life.

⁷⁵Jīvan arthāt nirantar , sadā .

⁸⁶“A life” means constantly, always.

⁷⁶8 ghaṇṭā jīvan hai , phir 4 ghaṇṭā nahī̃ aisā nahī̃ hōtā . ⁷⁷Āj 10 ghaṇṭē K|kē yōgī banē , āj 12 ghaṇṭē K|kē yōgī banē , āj 2 ghaṇṭē K|kē yōgī banē - vō yōg lagānē vālē yōgī haĩ , yōgī jīvan vālē yōgī nahī̃ .

⁸⁷It isn't that it is your life for eight hours and not for four hours after that, that today you were a yogi for 10 hours, or that you became a yogi for 12 hours, or that you became a yogi for two hours. ⁸⁸Such souls are those who are trying to have yoga.

⁷⁸Viśhēṣh saṅgaṭhit rūp mē̃ isīliē baiṭhtē hō ki sarv K|kē yōg key|kī śhakti sē vāyumaṇḍal dvārā kamjōr puruṣhārthiyō̃ kō aur viśhva key|kī sarv ātmāō̃ kō yōg śhakti dvārā parivartan karē̃ isliē vah bhī āvaśhyak hai lēkin isīliē yōg mē̃ nahī̃ baiṭhtē hō ki apnā hī ṭūṭā huā yōg lagātē rahō .

⁸⁹They are not yogis who have a yogi life. ⁹⁰You especially sit in a gathering so that you are able to transform with that atmosphere those who are weak effort-makers and all souls of the world with the power of the yoga of everyone. ⁹¹Therefore, even that is essential, and you do not sit in yoga just to reconnect your yoga that has broken.

⁷⁹Saṅgaṭhit śhakti yah bhī sēvā kē nimitt hai lēkin yōg-bhaṭṭhī isliē nahī̃ rakhtē hō ki mērā connection phir sē juṭ jāyē .

⁹²The collective power of a gathering is for serving; you do not have a yoga bhatthi so that you can forge your own broken connection once again.

⁸⁰Agar kamjōr hō tō isliē baiṭhtē hō aur «  yōgī tū ātmā ' ' hō tō master sarvśhaktivān ban , master viśhva-kalyāṇakārī ban sarv kō sahyōg dēnē key|kī sēvā kartē hō .

⁹³If you are weak, then you sit for that purpose, but if you are a yogi soul, then, as a master almighty authority, as a master world benefactor, you are doing the service of giving co-operation to everyone.

⁸¹Tō paṛhāī arthāt svarūp bannā .

⁹⁴To study means to become an embodiment.

⁸²Achchhā  !

⁹⁵Achcha.

⁸³Āj dīpāvalī manānē āē haĩ .

⁹⁶Today, Baba has come to celebrate Deepavali.

⁸⁴Manānē kā arth|earth kyā hai  ?

⁹⁷What does it mean to celebrate?

⁸⁵Dīpāvalī mē̃ kyā kartē hō  ?

⁹⁸What is done at the time of Deepavali?

⁸⁶Dīp jalātē hō .

⁹⁹Earthenware lamps are lit.

⁸⁷Ājkal tō light jalātē haĩ .

¹⁰⁰Nowadays, you ignite lights, and who comes to the lights?

⁸⁸Aur light par kaun ātē haĩ  ?

¹⁰¹Moths. ¹⁰²What is the speciality of moths?

⁸⁹Parvānē .

¹⁰³They sacrifice themselves.

⁹⁰Aur parvānē key|kī viśhēṣhtā kyā hōtī hai  ?

¹⁰⁴So, what does it mean to celebrate Deepavali?

⁹¹Phidā hōnā . ⁹²Tō dīpāvalī manānē kā arth|earth kyā huā  ?

¹⁰⁵So, have you sacrificed yourselves, or are you going to sacrifice yourselves today?

⁹³Tō phidā hō gayē hō yā āj hōnā hai  ?

¹⁰⁶Have you sacrificed yourselves, or do you still have to sacrifice yourselves?

⁹⁴Hō gayē hō yā hōnā hai  ?

¹⁰⁷(We have sacrificed ourselves.)

⁹⁵ ( hō gayē haĩ ) tō dīpāvalī tō manā lī , phir kyō̃ manātē hō  ?

¹⁰⁸So you have already celebrated Deepavali; so why are you celebrating it again?

⁹⁶Jab phidā hō gayē tō dīpāvalī manā liyā ki bīch-bīch mē̃ chakkar lagānē jātē hō  ?

¹⁰⁹Since you have sacrificed yourselves, you have already celebrated Deepavali. ¹¹⁰Or do you still tour around every now and then?

⁹⁷Phidā hō gayē haĩ lēkin thōṛē paṅkh abhī haĩ , ussē thōṛā chakkar lagā lētē hō .

¹¹¹You have sacrificed yourselves, but you still have your wings, and so you circle around with them a little.

⁹⁸Tō chakkar lagānē vālē tō nahī̃ hō nā .

¹¹²So, you are not those who circle around, are you?

⁹⁹Chakkar lagānā arthāt kisī na kisī māyā K|kē rūp sē ṭakkar khānā .

¹¹³To circle around means to come into conflict with one form of Maya or another.

¹⁰⁰Māyā sē ṭakkar khātē hō yā māyā kō hār khilātē hō  ?

¹¹⁴So, do you come into conflict with Maya, or do you defeat Maya? ¹¹⁵What do you do?

¹⁰¹Vā kabhī vijay prāpt kartē hō , kabhī ṭakkar khātē hō  ?

¹¹⁶Do you sometimes gain victory and sometimes come into conflict?

¹⁰²Dīpmālā yah apnā hī yādgār manātē hō .

¹¹⁷So, you celebrate Deepmala (the rosary of lights), your own memorial.

¹⁰³Āpkā yādgār hai nā  ?

¹¹⁸It is your own memorial, is it not?

¹⁰⁴Ki mukhya ātmāō̃ kā yādgār hai , āp dēkhnē vālē hō  ?

¹¹⁹Or is it the memorial of the main souls, and you are simply observers?

¹⁰⁵Āp sabkā yādgār hai , isīliē ājkal bahut andāj mē̃ dīpak kē bajāē chhōṭē-chhōṭē bulb jagā dētē haĩ .

¹²⁰It is the memorial of all of you. ¹²¹That is why, nowadays, instead of lighting many earthenware lamps, people light small fairy bulbs.

¹⁰⁶Dīpak jalāyēṅgē tō saṅkhyā phir bhī ussē kam hō jāyēgī . ¹⁰⁷Lēkin āpkī saṅkhyā tō bahut hai nā .

¹²²If lamps are ignited, the number would be fewer. ¹²³However, your population (number of souls) is very large, is it not?

¹⁰⁸Tō sabhī key|kī yād mē̃ anēk chhōṭē-chhōṭē bulb jagmagā dētē haĩ .

¹²⁴So, in remembrance of all of you, many tiny little bulbs are lit.

¹⁰⁹Tō apnā yādgār manā rahē haĩ .

¹²⁵So you are celebrating your own memorial.

¹¹⁰Jab dīpak dēkhtē hō tō samajhtē hō yah hamārā yādgār hai  ?

¹²⁶When you see the lamps, do you think that those are your own memorial?

¹¹¹Smr̥iti ātī hai  ?

¹²⁷Do you remember this?

¹¹²Yahī saṅgamyug key|kī viśhēṣhtā hai jō chaitanya dīpak apnā jaṛ yādgār dīpak dēkhtē hō .

¹²⁸The speciality of the confluence age is that the living lamps see their memorial of the non-living lamps.

¹¹³Chaitanya mē̃ svayã hō aur jaṛ yādgār dēkh rahē hō .

¹²⁹You are here in the living form and you are seeing the non-living memorial.

¹¹⁴Aisē tō jis din dīpāvalī manāō us din hī vāstavik tithi hai .

¹³⁰In fact, the day that you celebrate Deepavali is the real date of Deepavali.

¹¹⁵Yah tō duniyā vālō̃ nē tithi fix kī hai , lēkin āpkī tithi apnī hai isliē jis din āp brāhmaṇ manāō vahī sachchī tithi hai isliē kōī bhī tithi fix kartē haĩ tō kissē pūchhtē haĩ  ?

¹³¹This date has just been fixed by the people of the world, but your date is your own. ¹³²That is why the real date is the day that you Brahmins celebrate it. ¹³³Whom do people ask when they fix any dates?

¹¹⁶Brāhmaṇō̃ sē hī nikāltē haĩ .

¹³⁴They ask brahmin priests.

¹¹⁷Tō āj bāpdādā sabhī dēśh-vidēśh K|kē sadā jagē huē dīpakō̃ kō dīpmālā key|kī mubārak dē rahē haĩ , badhāī dē rahē haĩ .

¹³⁵So, today, BapDada is giving greetings of Deepmala to all the constantly ignited lamps in this land and the foreign lands. ¹³⁶BapDada is giving congratulations.

¹¹⁸Dīpāvalī mubārak arthāt mālāmāl , sampann bannē key|kī mubārak  !

¹³⁷Congratulations for Deepavali means congratulations for becoming full of all treasures.

¹¹⁹Aisē sadā jāgtī jyōt , sadā svayã prakāśh svarūp ban anēkō̃ kā andhkār miṭānē vālē sachchē dīpak , sadā chārō̃ hī subject kō sāth-sāth jīvan mē̃ lānē vālē , sarv subject mē̃ number one K|kē lakṣhya kō lakṣhaṇ mē̃ lānē vālē , aisē gyānī tū ātmāē̃ , yōgī tū ātmāē̃ , divyaguṇ svarūp ātmāē̃ , nirantar sēvādhārī , śhrēṣhṭh viśhva-kalyāṇakārī ātmāō̃ kō bāpdādā kā yād , pyār aur namastē .

¹³⁸Achcha. ¹³⁹To such constantly ignited lamps, the true lamps who are forms of light and who dispel the darkness of others, to those who put all four subjects into their practical life at the same time, to such knowledgeable and yogi souls who put the qualifications of the aim of becoming number one in all the subjects into their practical lives, to the souls who are embodiments of divine virtues, to the constant servers, the elevated world-benefactor souls, love, remembrance and namaste from BapDada.

¹²⁰Avyakt bāpdādā key|kī personal mulākāt - khuśhnasīb vah jiskē chēhrē aur chalan sē sadā khuśhī key|kī jhalak dikhāī dē

¹⁴⁰Personal meeting with groups: ¹⁴¹Fortunate are those in whose faces and behaviour you can constantly see the sparkle of happiness.

¹²¹Sabhī apnē kō sadā khuśhnasīb ātmāē̃ samajhtē hō  ?

¹⁴²Do all of you consider yourselves to be the souls who constantly have the fortune of happiness?

¹²²Khuśhnasīb ātmāō̃ key|kī niśhānī kyā hōgī  ?

¹⁴³What would be the sign of those souls who have the fortune of happiness?

¹²³Unkē chēhrē aur chalan sē sadā khuśhī key|kī jhalak dikhāī dēgī .

¹⁴⁴The sparkle of happiness would be constantly visible in their faces and their behaviour.

¹²⁴Chāhē kōī bhī sthūl kārya kar rahē hō̃ , sādhāraṇ kām kar rahē hō̃ lēkin her|har karma kartē khuśhī key|kī jhalak dikhāī paṛē .

¹⁴⁵No matter what physical act they do, even if it is an ordinary task, the sparkle of happiness would be visible while they perform that task.

¹²⁵Iskō kahtē haĩ nirantar khuśhī mē̃ man nāchtā rahē .

¹⁴⁶This is known as the mind dancing in constant happiness.

¹²⁶Aisē sadā rahtē hō  ?

¹⁴⁷Are you constantly like this?

¹²⁷Yā kabhī bahut khuśh rahtē hō , kabhī cum|kam  ?

¹⁴⁸Or, do you sometimes stay very happy and at other times a little less?

¹²⁸Khuśhī kā khajānā apnā khajānā hō gayā .

¹⁴⁹The treasure of happiness has become your own treasure.

¹²⁹Tō apnā khajānā sadā sāth rahēgā nā .

¹⁵⁰So, your own treasure would be constantly with you, would it not?

¹³⁰Yā kabhī-kabhī rahēgā  ?

¹⁵¹Or, would it only be with you sometimes?

¹³¹Bāp K|kē khajānē kō apnā khajānā banāyā hai yā bhūl jātā hai apnā khajānā  ?

¹⁵²Have you made the Father’s treasures your own treasures, or do you forget that they are your treasures?

¹³²Apnī sthūl chīj tō yād rahtī hai nā .

¹⁵³You always remember your physical belongings, do you not?

¹³³Vah khajānā āṅkhō̃ sē dikhāī dētā hai lēkin yah khajānā āṅkhō̃ sē nahī̃ dikhāī dētā , dil sē anubhav kartē hō .

¹⁵⁴Those treasures are visible with your eyes, but this treasure is not visible with your eyes; you experience it in your heart.

¹³⁴Tō anubhav vālī bāt kabhī bhūltī hai kyā  ?

¹⁵⁵So, can you forget anything that you have experienced?

¹³⁵Tō sadā yah smr̥iti mē̃ rakhō ki ham khuśhī K|kē khajānē K|kē mālik haĩ .

¹⁵⁶Constantly be aware that you are the masters of the treasure of happiness.

¹³⁶Jitnā khajānā yād rahēgā utnā naśhā rahēgā .

¹⁵⁷The more you remember your treasure, the more intoxication you will experience.

¹³⁷Tō yah rūhānī naśhā aurō̃ kō bhī anubhav karāyēgā ki inkē pās|pass kuchh hai .

¹⁵⁸So, this spiritual intoxication will give others the experience that you have something valuable.

¹³⁸Mātāō̃ kō sārā samay kyā yād rahtā hai  ?

¹⁵⁹What do you mothers remember all the time?

¹³⁹Sirph bāp yād rahtā hai yā aur bhī kuchh yād rahtā hai  ?

¹⁶⁰Do you just remember the Father, or do you remember something else too?

¹⁴⁰Varsē key|kī tō khuśhī dikhāī dēgī nā .

¹⁶¹The happiness of the inheritance would be visible, would it not?

¹⁴¹Jab brāhmaṇ jīvan kē liē saṅsār hī ēk bāp hai , tō saṅsār K|kē sivāē aur kyā yād āyēgā .

¹⁶²Since the whole world for a Brahmin life is the Father, what else would you remember except the world?

¹⁴²Sadā dil mē̃ apnē śhrēṣhṭh bhāgya K|kē gīt gātē rahō .

¹⁶³Constantly continue to sing the songs of your elevated fortune in your hearts.

¹⁴³Aisā śhrēṣhṭh bhāgya sārē kalp mē̃ prāpt hōgā  ?

¹⁶⁴Would you be able to attain such an elevated fortune throughout the whole cycle?

¹⁴⁴Jō sārē kalp mē̃ abhī prāpt hōtā hai , tō abhī key|kī khuśhī , abhī kā naśhā sabsē śhrēṣhṭh hai .

¹⁶⁵So, out of the whole cycle, what are you able to attain only at this time? ¹⁶⁶The happiness and intoxication of the present time is the most elevated of all.

¹⁴⁵Tō mātāō̃ kō aur kōī sambandhī yād ātē haĩ  ?

¹⁶⁷So, do your mothers remember any other relatives?

¹⁴⁶Kōī sambandh mē̃ nīchē-ūpar hō tō mōh jātā hai  ?

¹⁶⁸Is there fluctuation in any of your relationships? ¹⁶⁹Do you feel that attachment there?

¹⁴⁷Mōh sārā khatm hō gayā  ?

¹⁷⁰Has all your attachment finished?

¹⁴⁸Jō kahtē haĩ kuchh bhī hō jāyē , mērē kō mōh nahī̃ āyēgā vō hāth uṭhāyē̃ .

¹⁷¹Those who say, "No matter what happens, I will not have any attachment", raise your hands!

¹⁴⁹Achchhā , mōh kā paper bhalē āvē  ?

¹⁷²OK, can a test paper of attachment come to you?

¹⁵⁰Pāṇḍav tō naṣhṭōmōhā haĩ nā .

¹⁷³You Pandavas are conquerors of attachment, are you not?

¹⁵¹Vyavahār mē̃ kuchh ūpar-nīchē hō jāē , phir naṣhṭōmōhā haĩ  ?

¹⁷⁴If there is any fluctuation in your interaction with others, are you then conquerors of attachment?

¹⁵²Abhī bhī bīch-bīch mē̃ māyā paper tō lētī hai nā .

¹⁷⁵Even now, Maya gives you a paper every now and then.

¹⁵³Tō usmē̃ pās|pass hōtē hō  ?

¹⁷⁶Do you pass it?

¹⁵⁴Yā jab māyā ātī hai tab thōṛā ḍhīlē hō jātē hō  ?

¹⁷⁷Or, do you become a little slack when Maya comes?

¹⁵⁵Tō sadā khuśhī K|kē gīt gātē rahō .

¹⁷⁸So, continually sing songs of happiness.

¹⁵⁶Samjhā  ?

¹⁷⁹Do you understand?

¹⁵⁷Kuchh bhī chalā jāyē lēkin khuśhī nahī̃ jāyē .

¹⁸⁰No matter what you lose, your happiness should not diminish.

¹⁵⁸Chāhē kisī bhī rūp mē̃ māyā āyē lēkin khuśhī na jāyē .

¹⁸¹No matter in what form Maya comes, your happiness should not diminish.

¹⁵⁹Aisē khuśh rahnē vālē hī sadā khuśhnasīb haĩ .

¹⁸²Only those who remain constantly happy to this extent have the fortune of happiness.

¹⁶⁰Achchhā  !

¹⁸³Achcha.

¹⁶¹Abhī āndhrā aur karnāṭak vālō̃ kō kaunsī kamāl karnī hai  ?

¹⁸⁴Now, what wonder do those from Andhra and Karnataka have to perform?

¹⁶²Aisī kōī bhī ātmā vañchit nahī̃ rah jāyē . ¹⁶³Harēk kō sandēśh dēnā hai .

¹⁸⁵No soul should remain deprived. ¹⁸⁶You have to give the message to each and every soul.

¹⁶⁴Jahā̃ bhī rahtē hō sarv ātmāō̃ kō sandēśh milnā chāhiē .

¹⁸⁷Wherever you may be staying, all souls should receive the message.

¹⁶⁵Jitnā sandēśh dēgē utnī khuśhī baṛhtī jāyēgī .

¹⁸⁸The more you give the message, the more your happiness will increase.

¹⁶⁶Achchhā  !

¹⁸⁹Achcha.

¹⁶⁷Vardān  : umaṅg-utsāh K|kē ādhār par sadā uṛtī kalā kā anubhav karnē vālē himmatvān bhav

¹⁹⁰Blessing: May you be courageous and constantly experience the flying stage with your wings of zeal and enthusiasm.

¹⁶⁸Uṛtī kalā kā anubhav karnē kē liē himmat aur umaṅg-utsāh K|kē paṅkh chāhiē .

¹⁹¹ In order to experience the flying stage, you need courage and the wings of zeal and enthusiasm.

¹⁶⁹Kisī bhī kārya mē̃ saphaltā prāpt karnē kē liē umaṅg-utsāh bahut jarūrī hai .

¹⁹²To achieve success in any work, the wings of zeal and enthusiasm are absolutely essential.

¹⁷⁰Agar umaṅg-utsāh nahī̃ tō kārya saphal nahī̃ hō sakatākyōṅki umaṅg-utsāh nahī̃ tō thakāvaṭ hōgī aur thakā huā kabhī saphal nahī̃ hōgā isliē himmatvān ban umaṅg aur utsāh K|kē ādhār par uṛtē rahō tō mañjil par pahuñch jāyēṅgē .

¹⁹³If you don’t have zeal and enthusiasm, you won’t achieve success in your work, because when there is no zeal or enthusiasm, there is tiredness and those who are tired cannot achieve success. ¹⁹⁴Therefore, be courageous and continue to fly with zeal and enthusiasm and you will reach your destination.

¹⁷¹Slōgan  : duāyē̃ dō aur duāyē̃ lō|low yahī śhrēṣhṭh purūṣhārth hai .

¹⁹⁵Slogan: To give and receive blessings is elevated effort.

¹⁹⁶*** Om Shanti ***