रविवार 30 अक्टूबर 2022 की दैनिक मुरली

⁰30-10-22 prātaḥmurlī ōm śhānti ' ' avyakt-bāpdādā ' ' revise 21-11-92 madhuban

⁰ 30/10/22 Madhuban Avyakt BapDada Om Shanti 21/11/1992

¹Karmō̃ key|kī guhya gati K|kē gyātā banō

¹Be knowledgeable about the deep philosophy of karma.

²Āj sarv khajānō̃ K|kē dēnē vālē bāp sarv bachchō̃ K|kē jamā kā khātā dēkh rahē thē .

²Today, the Father, the One who gives all the treasures, is seeing the accounts of accumulation of all the children.

³Khajānē tō sarv bachchō̃ kō akhuṭ milē haĩ aur sarv kō ēk jaisā , ēk dvārā sarv khajānē milē haĩ .

³All the children have received infinite treasures and have all received the same treasures from the same One.

⁴Ēk khajānā nahī̃ lēkin anēk khajānē prāpt huē haĩ .

⁴It isn't just one treasure; you have received many treasures.

⁵Phir bhī jamā kā khātā har ēk kā alag-alag hai .

⁵Nevertheless, each one's account of accumulation is different.

⁶Kōī nē sarv khajānē achchhī rīti jamā kiyē haĩ aur kaiyō̃ nē yathā śhakti jamā kiyā hai .

⁶Some have accumulated all the treasures very well and others have accumulated them according to their own capacity.

⁷Aur jitnā jamā kiyā hai utnā hī chalan aur chēhrē mē̃ vah rūhānī naśhā dikhāī dētā hai , jamā karnē kā rūhānī phakhur anubhav hōtā hai .

⁷Whatever has been accumulated can be seen by the spiritual intoxication on their faces and in their behaviour. ⁸You experience the spiritual intoxication of having accumulated them.

⁸Rūhānī phakhur key|kī pahlī niśhānī yahī hai ki jitnā phakhur hai utnā bēphikr bādśhāh key|kī jhalak unkē her|har karma mē̃ dikhāī dētī hai kyōṅki jahā̃ rūhānī phakhur hai vahā̃ kōī phikra nahī̃ rah saktā .

⁹The first sign of spiritual intoxication is that the sparkle of being a carefree emperor can be seen by the spiritual intoxication you have in your every action. ¹⁰This is because, where there is spiritual intoxication, there cannot be any worry.

⁹Yah phakhur aur phikra dōnō̃ ēk samay , ēk sāth nahī̃ rah saktē haĩ . ¹⁰Jaisē rōśhnī aur andhkār sāth nahī̃ rah saktē haĩ .

¹¹This intoxication and worry cannot both remain simultaneously, just as light and darkness cannot exist at the same time.

¹¹Bēphikr bādśhāh key|kī viśhēṣhtā vah sadā praśhnachitta kē bajāē prasannchitt rahtē haĩ . ¹²Her|har karma mē̃ sva K|kē sambandh mē̃ vā sarv K|kē sambandh mē̃ vā prakr̥iti K|kē bhī sambandh mē̃ kisī bhī samay , kisī bhī bāt mē̃ saṅkalp-mātra bhī question mark nahī̃ hōgā ki ' yah aisā kyō̃ ' vā ' yah kyā hō rahā hai ' , ' aisā bhī hōtā hai kyā '  ?

¹²The speciality of a carefree emperor is that, instead of constantly being an embodiment of questions, such a person remains happy. ¹³In every action, in relation to himself, in relation to others and in relation to nature, at no time does he have a question mark in any situation, even in thought: "Why is this like this? ¹⁴What is this happening?

¹³Prasannchitt ātmā K|kē saṅkalp mē̃ her|har karma kō kartē , dēkhtē , suntē , sōchtē yahī rahtā hai ki jō hō rahā hai vah mērē liē achchhā hai aur sadā achchhā hī hōnā hai .

¹⁵Does this happen too?" ¹⁶For a satisfied soul, in every thought and while doing everything, while seeing, hearing and thinking, he is aware: “Whatever is happening is good for me, and whatever happens will always be good”.

¹⁴Praśhnachitta ātmā ' kyā ' , ' kyō̃ ' , ' aisā ' , ' vaisā ' is uljhan mē̃ svayã kō bēphikr sē phikra mē̃ lē ātī hai .

¹⁷Instead of being carefree, a soul who is an embodiment of questions and asks "What?”, “Why?”, “How?” and “Like this?", remains confused and worried.

¹⁵Aur bēphikr ātmā burāī kō bhī achchhāī mē̃ parivartan kar lētī , isliē vah sadā prasann rahtī .

¹⁸Souls who are carefree change that which is bad into good, and this is why they remain constantly satisfied.

¹⁶Ājkal K|kē science K|kē sādhan sē bhī jō vēsṭ-kharāb māl hōtā hai , uskō parivartan kar achchhī chīz banā dētē haĩ .

¹⁹Nowadays, methods of science can transform waste, something bad, into something good.

¹⁷Tō prasannchitt ātmā silence key|kī śhakti sē chāhē bāt burī hō , sambandh burē anubhav hōtē hō̃ , lēkin vah burāī kō achchhāī mē̃ parivartan kar svayã mē̃ bhī dhāraṇ karēgī aur dūsrē kō bhī apnī śhubh bhāvnā K|kē śhrēṣhṭh saṅkalp sē burāī kō badal achchhāī dhāraṇ karnē key|kī śhakti dēgī .

²⁰So, souls who are embodiments of satisfaction will, with the power of silence, transform a bad situation or relationship that is not experienced to be good into something good and imbibe it (accept it) in themselves. ²¹Using the elevated thoughts of their good wishes, they will give others the power to change anything bad into something good and imbibe it.

¹⁸Kaī bachchē sōchtē haĩ , kahtē haĩ ki «  jab hai hī burī vā ġalat bāt , tō ġalat kō ġalat tō kahnā hī paṛēgā nā  !

²²Some children think and say: When something is bad anyway, or when it is a mistake, then a mistake has to be called a mistake.

¹⁹Vā ġalat kō ġalat tō samajhnā hī paṛēgā nā  !

²³Or, a mistake has to be acknowledged as a mistake.

²⁰' ' lēkin ġalat kō ġalat samajhnā yah samajhnē K|kē hisāb sē samjhā .

²⁴You only have to acknowledge it as a mistake.

²¹Vah right aur wrong samajhnā , jānnā alag bāt hai lēkin knowledgeful rūp sē jānnē vālē samajhnē kē bād svayã mē̃ kisī bhī ātmā key|kī burāī kō burāī K|kē rūp mē̃ apnī buddhi mē̃ dhāraṇ nahī̃ karē̃gē .

²⁵To understand the different between right and wrong is a separate thing, but the intellects of those who are knowledgeable and know this, having understood it, would never imbibe that which is bad about any soul as being bad.

²²Tō samajhnā alag chīj hai , samajhnē tak right hai . ²³Lēkin svayã mē̃ vā apnē chit par , apnī buddhi mē̃ , apnī vr̥itti mē̃ , apnī vāṇī mē̃ dūsrē key|kī burāī kō burāī K|kē rūp mē̃ dhāraṇ nahī̃ karnā hai , samānā nahī̃ hai .

²⁶So, to understand something is a different matter; it is right as far as understanding goes, but you must not imbibe or give room in yourself - in your heart, in your intellect, in your attitude or in your words - that which is bad about others.

²⁴Tō samajhnā aur dhāraṇ karnā ismē̃ antar hai .

²⁷Therefore, there is a difference between understanding it and imbibing it.

²⁵Apnē kō bachānē kē liē yah kah dētē haĩ ki yah hai hī wrong , wrong kō tō wrong kahnā paṛēgā nā .

²⁸In order to justify yourself, you say, "This is wrong”. ²⁹You have to say “it is wrong about something that is wrong."

²⁶Lēkin samajhdār kā kām kyā hōtā hai  ?

³⁰However, what is the task of sensible ones?

²⁷Samajhdār agar samajhtā hai ki yah burī chīz hai , tō kyā burī samajhtē huē apnē pās|pass jamā karēgā  ?

³¹If those who are sensible understand that something is bad, having understood it as something bad, would they accumulate it in themselves?

²⁸Apnē pās|pass achchhī rīti sambhāl kar rakhēgā  ?

³²Would they keep it very carefully with themselves?

²⁹Chhōṛ dēgā nā .

³³They would let go of it, would they not?

³⁰Yā jamā karnā hī samajhdārī hai  ?

³⁴Or, is it sensible to accumulate it?

³¹Yah samajhdārī hai  ?

³⁵Is this being sensible?

³²Aur sōchō , agar burī bāt vā burī chalan kō svayã mē̃ dhāraṇ kar liyā , tō kyā āpkī buddhi , vr̥itti , vāṇī sadā sampūrṇ svachchha mānī jāyēgī  ?

³⁶Just think, if you imbibe something bad or someone's bad behaviour in yourself, would your intellect, your attitude and your words always be considered to be completely clean and pure?

³³Agar jarā bhī kōī defect vā dāg rah jātā hai , kichṛā rah jātā hai tō defect vālā kabhī perfect nahī̃ kahlā saktā , prasannchitt nahī̃ rah saktā .

³⁷If the slightest defect remains, if a flaw or some rubbish remains, such a person with defects cannot be called perfect. ³⁸Such a soul cannot remain an embodiment of happiness.

³⁴Agar kōī key|kī burāī chitt par hai , tō uskā chitt sadā prasannchitt nahī̃ rah saktā aur chitt par dhāraṇ kī huī bātē̃ vāṇī mē̃ jarūr āyēṅgī , chāhē ēk kē āgē varṇan karē , chāhē anēk kē āgē varṇan karē .

³⁹If something bad about someone is in your heart, your heart cannot remain constantly happy. ⁴⁰That which has been imbibed by your heart will definitely come out in words, whether it is spoken in front of one or whether it is spoken in front of many.

³⁵Lēkin karmō̃ kī gati kā guhya rahasya sadā sāmnē rakhō .

⁴¹Constantly keep the deep significance of the philosophy of karma in front of you.

³⁶Agar kisī key|kī bhī burāī vā ġalat bāt chitt par rakhnē kē sāth varṇan kartē hō , tō yah vyarth varṇan aisā hī hai jaisē kōī gumbaz mē̃ āvāz kartā hai tō vah apnā hī āvāz aur hī baṛē rūp mē̃ badal apnē pās|pass hī ātā hai .

⁴²If you talk about anyone's defects or anyone's mistakes from your heart, that wasteful talk is such that it will echo back. ⁴³Your own sound then comes back to you louder. ⁴⁴Have you ever tried making a sound in a vacuum?

³⁷Gumbaz mē̃ āvāj karkē dēkhā hai  ?

⁴⁵(It echoes back to you.)

³⁸Tō agar kisī key|kī burāī karnē K|kē , ġalat kō ġalat phailānē K|kē saṅskār haĩ , jiskō āp lōg ādat kahtē hō , tō āj āp kiskī glāni kartē hō aur apnē kō baṛā samajhdār , galatī|galtī sē dūr samajhkar varṇan kartē hō , lēkin yah pakkā niyam hai athavā karmō̃ key|kī philosophy hai ki āj āpnē kiskī glāni key|kī aur kal āpkī kōī dugunī glāni karēgā kyōṅki yah ġalat bātē̃ itnī fast gati sē phailtī haĩ jaisē kōī viśhēṣh bīmārī K|kē germs ( jīvāṇu ) bahut jaldī phailtē haĩ aur phailtē huē germs jiskī glāni key|kī vahā̃ tak pahũchtē jarūr haĩ .

⁴⁶If you have a sanskar, which you call a habit, of speaking badly of someone or of spreading someone’s mistake as a mistake, then today, at the time you are defaming someone, you speak while considering yourself to be very sensible; you consider yourself to be beyond making mistakes. ⁴⁷However, it is a very powerful law of the philosophy of karma that, if you defame someone today, then someone else will defame you twice as much tomorrow, because these things of mistakes spread at a very fast speed. ⁴⁸It is like the germs of some diseases that spread very quickly; while the germs are spreading they reach the person who is being defamed.

³⁹Āpnē ēk glāni key|kī hōgī aur vah āpkō ġalat siddha karnē kē liē āpkī das glāni karē̃gē .

⁴⁹You may have defamed someone once, but in order to prove you wrong, he or he will say ten defamatory things about you.

⁴⁰Tō result kyā huī  ?

⁵⁰So, what is the result then?

⁴¹Karmō̃ kī gati kyā huī  ?

⁵¹What is the philosophy of karma?

⁴²Lauṭ kar kahā̃ I|āī|eye  ?

⁵²Where did it come back to?

⁴³Agar āpkō śhubh bhāvnā hai us ātmā kō ṭhīk karnē key|kī , tō ġalat bāt śhubh bhāvnā K|kē svarūp mē̃ viśhēṣh nimitt sthān par dē saktē hō , phailānā wrong hai .

⁵³If you have the good wishes to put that soul right, then you can speak with good wishes about whatever is wrong in the right place. ⁵⁴It is wrong to spread it.

⁴⁴Kaī kahtē haĩ hamnē kiskō kahā nahī̃ , lēkin vō kah rahē thē tō mainnē bhī hā̃ mē̃ hā̃ kar diyā , bōlā nahī̃ .

⁵⁵Some say: I didn't tell anyone, but the other person was speaking about it, so I only agreed with it, but I didn't really speak about it.

⁴⁵Āpkē bhakti-mārg K|kē śhāstrō̃ mē̃ bhī varṇan hai ki burā kām kiyā nahī̃ lēkin dēkhā bhī , sāth bhī diyā tō vah pāp hai .

⁵⁶It is also mentioned in your scriptures of the path of devotion, that you may not have done anything bad, but if you saw it happening, if you were associated with it, then that is a sin.

⁴⁶' hā̃ ' mē̃ ' hā̃ ' milānā , yah bhī karmō̃ kī gati K|kē pramāṇ pāp mē̃ bhāgī bannā hai .

⁵⁷According to the philosophy of karma, to agree with something also means to share in the sin.

⁴⁷Vartamān samay karmō̃ kī gati K|kē gyān mē̃ bahut easy hō gayē haĩ .

⁵⁸At the present time, you have become very easy with the knowledge of the philosophy of karma.

⁴⁸Lēkin yah chhōṭē-chhōṭē sūkṣhma pāp śhrēṣhṭh sampūrṇ sthiti mē̃ vighna rūp bantē haĩ .

⁵⁹However, these small, subtle sins take on the form of an obstruction to your reaching your elevated, perfect stage.

⁴⁹Easy bannē key|kī niśhāniyā̃ kyā haĩ  ?

⁶⁰What are the signs of becoming easy?

⁵⁰Vah sadā aisā hī sōchtē-samajhtē ki yah tō aur bhī kartē haĩ , yah tō ājkal chaltā hī hai .

⁶¹Such souls always think and understand: "Others also do it anyway; nowadays, these things happen anyway."

⁵¹Yā tō apnē āpkō halkā karnē kē liē yahī kahē̃gē ki mainnē hansī mē̃ kahā , mērā bhāv nahī̃ thā , aisē hī bōl diyā .

⁶²Then, in order to lighten themselves, they say, "I just said it as a joke, and this was not my intention. ⁶³I said it just like that."

⁵²Yah vidhi sampūrṇ siddhi kō prāpt hōnē mē̃ sūkṣhma vighna ban jātā hai isliē gyān tō bahut mil gayā hai , rachtā aur rachnā K|kē gyān kō sunnā , varṇan karnā bahut spaṣhṭ hō gayā hai . ⁵³Lēkin karmō̃ key|kī guhya gati kā gyān buddhi mē̃ sadā spaṣhṭ nahī̃ rahtā , isliē easy hō jātē haĩ .

⁶⁴So this method becomes a subtle obstruction to your achieving your full result. ⁶⁵You have received a lot of knowledge. ⁶⁶The listening and speaking of the knowledge of the Creator and creation have become very clear, but the knowledge of the deep philosophy of karma does not always remain clear in your intellects, and this is how you become easy.

⁵⁴Kaī bachchō̃ key|kī apnē prati bhī complain hōtī hai ki jaisē bāp kahtē haĩ , bāp bachchō̃ mē̃ jō śhrēṣhṭh āśhāē̃ rakhtē haĩ , jō chāhtē haĩ , jitnā chāhtē haĩ utnā nahī̃ hai .

⁶⁷Some children complain about themselves while having a heart-to-heart conversation: The Father says that He has elevated hopes in the children, but the children are not what and how He wishes them to be.

⁵⁵Iskā kāraṇ kyā hai  ?

⁶⁸What is the reason for this?

⁵⁶Yē ati sūkṣhma vyarth karma buddhi kō , man kō ūñchā anubhav karnē nahī̃ dētē .

⁶⁹Very subtle, wasteful actions do not allow their intellects and minds to have elevated experiences.

⁵⁷Yōg lagānē baiṭhtē haĩ lēkin kāphī samay yuddha mē̃ chalā jātā , vyarth kō miṭāē samarth bannē mē̃ samay chalā jātā hai isliē kyā karnā chāhiē  ?

⁷⁰You sit in order to have yoga, but a lot of time is spent battling. ⁷¹You spend it removing the wasteful and becoming powerful. ⁷²So, what should you do?

⁵⁸Jitnā ūñchā bantē haĩ , tō ūñchāī mē̃ attention bhī ūñchā rakhnā paṛtā hai .

⁷³The more elevated you become, the more attention you have to pay. ⁷⁴You must enjoy Brahmin life.

⁵⁹Brāhmaṇ jīvan key|kī mauj mē̃ rahnā hai . ⁶⁰Mauj mē̃ rahnē kā arth|earth yah nahī̃ ki jō āyā vah kiyā , mast rahā .

⁷⁵However, the meaning of enjoyment is not that you can do whatever you feel like and remain carefree.

⁶¹Yah alpkāl K|kē sukh key|kī mauj vā alpkāl K|kē sambandh-sampark key|kī mauj sadākāl key|kī prasannchitt sthiti sē bhinn hai .

⁷⁶That pleasure of temporary happiness with words, that pleasure of temporary relationships and connections is different from the stage of being an eternal embodiment of happiness.

⁶²Isī kō mauj nahī̃ samajhnā .

⁷⁷Do not consider that to be pleasure.

⁶³Jō āyā vah bōlā , jō āyā vah kiyā ham tō mauj mē̃ rahtē haĩ .

⁷⁸"We say whatever we want, we do whatever we want, we are in pleasure."

⁶⁴Alpkāl K|kē manamaujī nahī̃ banō . ⁶⁵Sadākāl key|kī rūhānī mauj mē̃ rahō .

⁷⁹Do not become those who experience pleasure for a temporary period by pleasing yourselves.

⁶⁶Yahī yathārth brāhmaṇ jīvan hai .

⁸⁰Remain in eternal, spiritual pleasure.

⁶⁷Mauj mē̃ bhī rahō aur karmō̃ kī gati K|kē gyātā bhī rahō .

⁸¹This is accurate Brahmin life. ⁸²Enjoy yourself, but be knowledgeable about the philosophy of karma.

⁶⁸Tab hī jō chāhtē hō , jaisē chāhtē hō vaisē anubhav kartē rahē̃gē .

⁸³Only then will you experience what you want to, as you want to. ⁸⁴Do you understand what you have to do?

⁶⁹Samjhā  ? ⁷⁰Karmō̃ key|kī guhya gati K|kē gyātā banō .

⁸⁵Be knowledgeable about the deep philosophy of karma.

⁷¹Phir khajānō̃ K|kē jamā kī result sunāyēṅgē .

⁸⁶Baba will then tell you the result of the treasures that will have been accumulated.

⁷²Achchhā  !

⁸⁷Achcha.

⁷³Chārō̃ ōr K|kē phikra sē phārig bēphikr bādśhāh ātmāō̃ kō , sadā prasannchitt viśhēṣh ātmāō̃ kō , sadā svayã prati aur sarv ātmāō̃ prati śhrēṣhṭh parivartan śhakti kō karma mē̃ lānē vālē karmayōgī ātmāō̃ kō , sadā rachtā-rachnā K|kē gyātā aur karm-philosophy K|kē bhī gyātā - aisē gyān-svarūp ātmāō̃ kō bāpdādā kā yād , pyār aur namastē .

⁸⁸To the souls everywhere who are free from worry and are carefree emperors, to the special souls who remain constant embodiments of happiness, to the karma yogi souls who constantly use the elevated power of transformation for themselves and others, to those who constantly have the knowledge of the Creator and His creation and the philosophy of karma, to the souls who are embodiments of knowledge, BapDada's love, remembrance and namaste.

⁷⁴Dādiyō̃ kē sāth mulākāt

⁸⁹BapDada speaking to the Dadis:

⁷⁵Vartamān samay kis bāt key|kī āvaśhyaktā hai  ?

⁹⁰What is essential at the present time?

⁷⁶Karmō̃ key|kī guhya gati kā gyān merge hō gayā hai , isliē albēlāpan hai .

⁹¹The knowledge of the deep philosophy of karma has become merged.

⁷⁷Puruṣhārthī bhī haĩ lēkin puruṣhārth mē̃ albēlāpan ā jātā hai isliē abhī iskī āvaśhyaktā hai .

⁹²This is why there is carelessness. ⁹³Souls are effort-makers, but there is carelessness in their efforts.

⁷⁸Bāpdādā sabhī key|kī result kō dēkhtē haĩ .

⁹⁴This is why this is essential at the moment.

⁷⁹Jō chal rahā hai vō achchhā hai .

⁹⁵BapDada sees everyone’s result.

⁸⁰Lēkin abhī achchhē tē achchhā bannā hī hai .

⁹⁶Whatever is happening is good, but you now have to become the best.

⁸¹Busy rahnā paṛtā hai nā .

⁹⁷You have to keep busy, do you not?

⁸²Jyādā samay busy kismē̃ rahnā paṛtā hai  ?

⁹⁸In what do you have to keep busy for a longer period?

⁸³Kis bāt mē̃ jyādā samay dēnā paṛtā hai  ?

⁹⁹What do you have to give a lot of time to?

⁸⁴Chāhē āp lōgō̃ key|kī apnī sthiti nyārī aur pyārī hai , lēkin samay tō dēnā paṛtā hai .

¹⁰⁰Even if the stage of all of you may be detached and loving, you still have to give some time to this.

⁸⁵Tō yahī samay powerful śhaktiśhālī light house , might house ban vibrations phailānē mē̃ jāyē tō kyā hō jāyēgā  ?

¹⁰¹If this time were to be used in spreading the powerful vibrations of a lighthouse and might-house, what would happen?

⁸⁶Saṅgaṭhit rūp mē̃ yahī vātāvaraṇ hō , aur kōī bāt hī nahī̃ hō tō kyā vibration viśhva mē̃ yā prakr̥iti tak pahũchēgā  ?

¹⁰²Let there be this atmosphere collectively. ¹⁰³Let there not be anything else. ¹⁰⁴Would the vibrations reach the world and nature then?

⁸⁷Abhī tō sabhī lōg intjār kar rahē haĩ ki kab hamārē rachtā vā master rachtā sampann yā sampūrṇ ban ham lōgō̃ sē apnī svāgat karātē .

¹⁰⁵Now, everyone is waiting in anticipation: "When will our creators and master creators become complete and perfect and allow us to welcome them?"

⁸⁸Prakr̥iti bhī tō svāgat karēgī nā .

¹⁰⁶Nature will also welcome you, will it not?

⁸⁹Tō vah saphaltā key|kī mālā sē svāgat karē vō din ānā hī hai .

¹⁰⁷The day will come when it will welcome you with a garland of success.

⁹⁰Jab saphaltā K|kē bājē bajē̃gē tab pratyakṣhatā K|kē bājē bajē̃gē .

¹⁰⁸When the bugles of success play, the bugles of revelation will also play.

⁹¹Bajnē tō haĩ hī nā .

¹⁰⁹They have to play anyway.

⁹²Achchhā  ! ⁹³Dādī chandramaṇi jī sēvā par jānē key|kī chhuṭṭī lē rahī haĩ

¹¹⁰Dadi Chandermani taking leave from BapDada to go on service.

⁹⁴All-round bannā hī śhrēṣhṭh sēvā hai .

¹¹¹To be an all-rounder is to do elevated service.

⁹⁵Achchhā hai , chakkar lagātē rahō .

¹¹²It is good that you continue to tour around.

⁹⁶Chakkar lagānē kā part bachchō̃ kā hī hai .

¹¹³It is in the children’s parts to tour around.

⁹⁷Bāp tō avyakt rūp mē̃ lagā saktē haĩ .

¹¹⁴The Father can only tour around in the avyakt form.

⁹⁸Sākār rūp mē̃ bhī chakkar lagānē kā part bāp kā nahī̃ rahā , bachchō̃ kā hī thā .

¹¹⁵In the sakar form also, it wasn’t in the Father’s part to tour around, it was the children’s.

⁹⁹Achchhā  !

¹¹⁶Achcha.

¹⁰⁰Avyakt bāpdādā key|kī personal mulākāt - vijayī mālā mē̃ ānē K|kē liyē tīvr puruṣhārthī banō

¹¹⁷BapDada meeting groups personally. ¹¹⁸In order to be part of the rosary of victory become intense effort-makers.

¹⁰¹Sadā tīvr puruṣhārthī ātmāē̃ haĩ aisē anubhav kartē hō  ?

¹¹⁹Do you constantly experience yourselves to be intense effort-makers?

¹⁰²Jab brāhmaṇ banē tō puruṣhārthī tō haĩ hī .

¹²⁰Since you have become Brahmins, you are effort-makers anyway.

¹⁰³Tīvr puruṣhārthī haĩ vā sirph puruṣhārthī haĩ  ?

¹²¹Are you intense effort-makers or just effort-makers?

¹⁰⁴Sunnē aur sunānē vālē kō puruṣhārthī kahē̃gē yā tīvr puruṣhārthī kahē̃gē  ?

¹²²Would you call those who just listen and speak effort-makers or intense effort-makers?

¹⁰⁵Sunnā aur sunānā , uskē bād kyā hōtā hai  ?

¹²³What happens after listening and speaking to others?

¹⁰⁶Tīvr puruṣhārthī kiskō kahē̃gē - sunnē vālē kō yā bannē vālē kō  ?

¹²⁴Whom would you call an intense effort-maker: one who listens or one who becomes that?

¹⁰⁷Jō mālā kā 16108 vā̃ number hai vah bhī suntā aur sunātā tō hai hī .

¹²⁵The 16,108th bead of that rosary also listens and speaks to others.

¹⁰⁸Nahī̃ tō mālā mē̃ kaisē āyēgā .

¹²⁶How else would that bead enter that rosary?

¹⁰⁹Lēkin 108 key|kī mālā mē̃ kaun āyēṅgē  ?

¹²⁷However, who will come into the rosary of 108?

¹¹⁰108 key|kī mālā kā nām hai vijayī mālā .

¹²⁸The rosary of 108 is called the rosary of victory.

¹¹¹16000 vālī mālā kā nām vijayī mālā nahī̃ hai .

¹²⁹The rosary of 16,000 is not called the rosary of victory.

¹¹²Tō sunnā aur sunānā , yah majority kartē haĩ .

¹³⁰So, the majority listens and speaks to others.

¹¹³Lēkin sunā aur banā iskō kahā jātā hai tīvr puruṣhārthī .

¹³¹However, it is someone who listens and then becomes that who is said to be an intense effort-maker.

¹¹⁴Tīvr puruṣhārthī 108 haĩ aur puruṣhārthī 16108 haĩ .

¹³²There are 108 intense effort-makers and 16,108 effort-makers.

¹¹⁵Tō apnē āpkō check karō ki tīvr puruṣhārthī haĩ yā puruṣhārthī haĩ  ?

¹³³So, check yourself: Am I an intense effort-maker or an effort-maker?

¹¹⁶Jō haĩ , jaisā haĩ vah majority apnē āpkō jān saktē haĩ .

¹³⁴The majority of you can know yourselves as to what you are and how you are.

¹¹⁷Kōī thōṛē aisē haĩ jō apnē kō nahī̃ bhī jāntē haĩ , wrong kō right samajhkar bhī chaltē jātē haĩ .

¹³⁵There are a few who do not know themselves, and they move along considering wrong to be right.

¹¹⁸Majority apnē man mē̃ apnē āpkō satya jāntē haĩ ki maĩ kaun hū̃  ?

¹³⁶The majority of you truly know yourselves as to who you are.

¹¹⁹Isliē sadā apnē kō dēkhō , dūsrē kō nahī̃ .

¹³⁷This is why you must always look at your own self, not at others.

¹²⁰Apnē puruṣhārth kō check karō aur tīvr puruṣhārth mē̃ change karō .

¹³⁸Check your efforts and change them into intense effort.

¹²¹Nahī̃ tō final samay ānē par change nahī̃ kar sakē̃gē . ¹²²Us samay paṛhāī kā samay samāpt hōnē par , imtahān K|kē samay paṛhāī kā chance nahī̃ miltā .

¹³⁹You won’t be able to change them in the final moments; that will be the time of finishing your studies. ¹⁴⁰You don’t get a chance to study at the time of an examination.

¹²³Agar kōī student samajhē - ēk praśhna kā uttar nahī̃ ātā hai , kitāb sē paṛhkar uttar dē dē̃ tō right hōgā yā wrong hōgā  ?

¹⁴¹If a student thinks that because he doesn’t know the answer to a particular question, he can look it up in the book and then answer the question; would that be right or wrong?

¹²⁴Tō us samay apnē kō change nahī̃ kar sakē̃gē .

¹⁴²So, you won’t be able to change yourselves at that time.

¹²⁵Jō hai , jaisā hai , vaisē hī prālabdh prāpt kar lē̃gē .

¹⁴³You will attain a reward according to what you are and how you are.

¹²⁶Lēkin abhī chance hai .

¹⁴⁴However, you do have a chance now.

¹²⁷Abhī too late kā board nahī̃ lagā hai , late|lēṭ kā lagā hai .

¹⁴⁵The board of “Too late” has not yet been put up; the board of “late” has been put up.

¹²⁸Late|lēṭ hō gayē lēkin too late nahī̃ isliē phir bhī margin hai .

¹⁴⁶It is late, but it is not too late. ¹⁴⁷Therefore, there is still a margin.

¹²⁹Kaī student 6 mās mē̃ bhī pass with honour hō jātē haĩ agar sahī puruṣhārth kartē haĩ tō .

¹⁴⁸Some students are able to pass with honours by studying for only six months if they make the right effort.

¹³⁰Lēkin samay samāpt hōnē kē bād kuchh nahī̃ kar saktē .

¹⁴⁹However, when the time is over, you won’t be able to do anything.

¹³¹Bāp bhī rahm karnā chāhē tō bhī nahī̃ kar saktē .

¹⁵⁰Even if the Father wants to have mercy, He cannot do so.

¹³²Chalō , yah achchhā hai , iskō marks dē dō yah bāp kar saktā hai  ?

¹⁵¹OK, this one is good, give him some marks: would the Father be able to do that?

¹³³Isliē abhī sē check karō aur change karō .

¹⁵²Therefore, check and change yourselves from now.

¹³⁴Albēlāpan chhōṛ dō . ¹³⁵Ṭhīk haĩ , chal rahē haĩ , pahũch jāyēṅgē yah albēlāpan hai .

¹⁵³Let go of carelessness: “It is fine, I am moving alone, I will reach there.” ¹⁵⁴That is carelessness.

¹³⁶Albēlē kō is samay tō mauj lagtī hai .

¹⁵⁵Those who are careless are probably enjoying themselves at this time.

¹³⁷Jō albēlā hōtā hai usē kōī phikra nahī̃ hōtā hai , vah ārām kō hī sabkuchh samajhtā hai .

¹⁵⁶Those who are careless don’t have any worries. ¹⁵⁷They consider their comfort to be everything.

¹³⁸Tō albēlāpan nahī̃ rakhnā . ¹³⁹Sadā alert  !

¹⁵⁸So, do not have any carelessness.

¹⁴⁰Pāṇḍav sēnā hō nā .

¹⁵⁹Remain constantly alert.

¹⁴¹Sēnā albēlī rahtī hai yā alert rahtī hai  ?

¹⁶⁰You are the Pandava Army. ¹⁶¹Is an army careless or alert?

¹⁴²Sēnā mānā alert , sāvdhān , khabardār rahnē vālē .

¹⁶²An army means being alert, cautious, on their guard.

¹⁴³Albēlā rahnē vālē kō sēnā kā sainik nahī̃ kahā jāyēgā .

¹⁶³Those who remain careless are not considered to be soldiers of an army.

¹⁴⁴Tō albēlāpan nahī̃ , attention  !

¹⁶⁴So, no carelessness, but attention.

¹⁴⁵Lēkin attention bhī natural vidhi ban jāyē .

¹⁶⁵However, let attention also be your natural way.

¹⁴⁶Kaī attention kā bhī tension rakhtē haĩ .

¹⁶⁶Some have the tension of paying attention.

¹⁴⁷Tension key|kī life sadā tō nahī̃ chal saktī .

¹⁶⁷A life of tension cannot continue all the time.

¹⁴⁸Tension key|kī life thōṛā samay chalēgī , natural nahī̃ chalēgī .

¹⁶⁸A life of tension would continue for a short time; it would not be natural.

¹⁴⁹Tō attention rakhnā hai lēkin ' natural attention ' ādat ban jāyē . ¹⁵⁰Jaisē vismr̥iti key|kī ādat ban gaī thī nā .

¹⁶⁹So, you have to pay attention but let ‘natural attention’ become your habit, just as you had created the habit of forgetting.

¹⁵¹Nahī̃ chāhtē bhī hō jātā hai .

¹⁷⁰Even against your conscious wish, it would happen.

¹⁵²Tō yah ādat ban gaī nā , natural hō gaī nā .

¹⁷¹So, that was a habit that was created, was it not? ¹⁷²It became natural, did it not?

¹⁵³Aisē smr̥itisvarūp rahnē key|kī ādat hō jāyē , attention key|kī ādat hō jāyē isliē kahā jātā hai ādat sē manuṣhyātmā majbūr hō jātī hai .

¹⁷³In the same way, now have the habit of being an embodiment of remembrance, the habit of paying attention. ¹⁷⁴This is why it is said that human beings are compelled by their habits.

¹⁵⁴Na chāhtē bhī hō jātā hai iskō kahtē haĩ majbūr .

¹⁷⁵Something happens even against their conscious wish. ¹⁷⁶This is known as being compelled.

¹⁵⁵Tō aisē tīvr puruṣhārthī banē hō  ?

¹⁷⁷So, have you become such intense effort-makers?

¹⁵⁶Tīvr puruṣhārthī arthāt vijayī .

¹⁷⁸An intense effort-maker means to be victorious.

¹⁵⁷Tabhī mālā mē̃ ā saktē haĩ .

¹⁷⁹Only then can you become part of the rosary.

¹⁵⁸Bahutkāl kā abhyās chāhiē .

¹⁸⁰This practice is required over a long period of time.

¹⁵⁹Sadaiv alert mānā sadā ever ready  !

¹⁸¹To be constantly alert means to be constantly ever-ready.

¹⁶⁰Āpkō kyā niśhchay hai vināśh K|kē samay tak rahē̃gē yā pahlē bhī jā saktē haĩ  ?

¹⁸²What faith do you have? ¹⁸³That you will stay till destruction or that you can even go earlier?

¹⁶¹Pahlē bhī jā saktē haĩ nā isliē ever ready .

¹⁸⁴You could also go earlier, could you not? ¹⁸⁵Therefore, be ever-ready.

¹⁶²Vināśh āpkā intjār karē , āp vināśh kā intjār nahī̃ karō .

¹⁸⁶Destruction should wait for you; you should not wait for destruction.

¹⁶³Vah rachnā hai , āp rachtā hō .

¹⁸⁷That is the creation and you are the creators.

¹⁶⁴Sadā ever ready .

¹⁸⁸So, always be ever-ready!

¹⁶⁵Kyā samjhā  ?

¹⁸⁹What did you understand?

¹⁶⁶Attention rakhnā .

¹⁹⁰Pay attention!

¹⁶⁷Jō bhī kamī mahsūs hō usē bahut jaldī sē jaldī samāpt karō .

¹⁹¹Whatever weaknesses you feel you have, remove them very quickly. ¹⁹²To become complete means to finish weaknesses.

¹⁶⁸Sampann bannā arthāt kamjōrī kō khatm karnā . ¹⁶⁹Aisē nahī̃ yahā̃ āyē tō yahā̃ K|kē , vahā̃ gayē tō vahā̃ K|kē .

¹⁹³Let it not be that, when you come here, you become like those here and that when you go there, you become like those there.

¹⁷⁰Sabhī tīvr puruṣhārthī bankar jānā .

¹⁹⁴All of you must return as intense effort-makers.

¹⁷¹Achchhā  !

¹⁹⁵Achcha.

¹⁷²Vardān  : viśhva sē andhkār kō miṭākar rōśhnī dēnē vālē master gyān sūrya bhav

¹⁹⁶Blessing: May you be a master sun of knowledge who removes darkness from the world and brings light.

¹⁷³Master gyān sūrya vah haĩ jō viśhva sē andhkār kō miṭākar rōśhnī dēnē vālē haĩ .

¹⁹⁷ A master sun of knowledge is one who removes darkness from the world and brings light.

¹⁷⁴Vah svayã bhī prakāśh svarūp , light-might rūp haĩ aur dūsrō̃ kō bhī light-might dēnē vālē haĩ .

¹⁹⁸Such a soul is an embodiment of light, a form of light and might and also gives light and might to others.

¹⁷⁵Jahā̃ sadā rōśhnī hōtī hai vahā̃ andhkār kā savāl hī nahī̃ , andhkār hō hī nahī̃ saktā .

¹⁹⁹Where there is constant light, there is no question of darkness; there cannot be darkness there.

¹⁷⁶Jō viśhva kō rōśhnī dēnē vālē haĩ vah svayã andhkār mē̃ nahī̃ rah saktē .

²⁰⁰Those who give light to the world can never be in darkness themselves.

¹⁷⁷Sampūrṇ pavitratā arthāt rōśhnī .

²⁰¹Complete purity means light.

¹⁷⁸Unkē pās|pass andhkār arthāt vikārō̃ kā aṅśh bhī nahī̃ rah saktā .

²⁰²Such souls have no darkness; they have no trace of vice.

¹⁷⁹Slōgan  : svabhāv , saṅskār , sambandh-sampark mē̃ light rahnā hī milansār bannā hai .

²⁰³Slogan: To be light in your nature, sanskars, relationships and connections means to be harmonious.

²⁰⁴*** Om Shanti ***