रविवार 20 नवंबर 2022 की दैनिक मुरली

⁰20-11-22 prātaḥmurlī ōm śhānti ' ' avyakt-bāpdādā ' ' revise 20-12-92 madhuban

⁰ 20/11/22 Madhuban Avyakt BapDada Om Shanti 20/12/1992

¹Āgyākārī hī sarv śhaktiyō̃ K|kē adhikārī

¹Only those who are obedient have a right to all the powers.

²Āj sarv śhaktiyō̃ K|kē dātā bāpdādā apnē śhakti sēnā kō dēkh rahē haĩ .

²Today BapDada, the Bestower of All the Powers, is seeing His Shakti Army.

³Sarvśhaktivān bāp nē sabhī brāhmaṇ ātmāō̃ kō samān sarv śhaktiyō̃ kā varsā diyā hai .

³The Father, the Almighty Authority with all the powers, has given all Brahmin souls an inheritance of all powers equally.

⁴Kiskō cum|kam śhakti vā kiskō jyādā - yah antar nahī̃ kiyā .

⁴He has not differentiated and given fewer powers to some and more powers to others.

⁵Sabhī kō ēk dvārā , ēk sāth , ēk samān śhaktiyā̃ dī haĩ .

⁵Everyone has received equal powers from the One, all together, at the same time.

⁶Tō result dēkh rahē thē ki ēk samān miltē huē bhī antar kyō̃ hai  ?

⁶So Baba was seeing the result and wondering why there is a difference when everyone has received equally.

⁷Kōī sarv śhakti sampann banē aur kōī sirph śhakti sampann banē haĩ , sarv nahī̃ .

⁷Some become full of all the powers, whereas others only have some powers, not all powers.

⁸Kōī sadā śhaktisvarūp banē , kōī kabhī-kabhī śhaktisvarūp banē haĩ .

⁸Some are constantly embodiments of power, whereas others become embodiments of power only sometimes.

⁹Kōī brāhmaṇ ātmāē̃ apnī sarv-śhaktivān key|kī authority sē jis samay , jis śhakti kō order kartī haĩ vah śhakti rachnā K|kē rūp mē̃ master rachtā K|kē sāmnē ātī hai .

⁹When some Brahmin souls, with the authority of being those with all powers, order a particular power at a particular time, that power comes in front of the master creators as their creation.

¹⁰Order kiyā aur hāzir hō jātī hai .

¹⁰They order it and it comes.

¹¹Kōī order kartē haĩ lēkin samay par śhaktiyā̃ hāzir nahī̃ hōtī̃ , ' jī-hāzir ' nahī̃ hōtī .

¹¹Some order the powers, but the powers do not become present at that time. ¹²They do not say, "Yes, I am present."

¹²Iskā kāraṇ kyā  ?

¹³What is the reason for this?

¹³Kāraṇ hai jō bachchē sarvśhaktivān bāp , jiskō hazūr bhī kahtē haĩ , hāzir-nāzir bhī kahtē haĩ tō jō bachchē hazūr arthāt bāp K|kē her|har qadam key|kī śhrīmat par , her|har samay ' jī-hāzir ' vā her|har āgyā mē̃ ' jī-hāzir ' practical mē̃ kartē haĩ , tō ' jī-hāzir ' karnē vālē kē āgē her|har śhakti bhī ' jī-hāzir ' vā ' jī master hazūr ' kartī hai .

¹⁴Those who take every step according to the Father’s shrimat, those who say, "Yes, I am present" to the Father, the Almighty Authority, the One who is known as the Lord and the One who is now present in front of you, that is, those who follow orders in a practical way are the ones who experience every power to be present in front of them. ¹⁵That is, each power says to them "Yes, I am present”, “Yes, master".

¹⁴Agar kōī ātmāyē̃ śhrīmat vā āgyā jō sahaj pālan kar saktē haĩ vah kartē haĩ aur jō muśhkil lagtī hai vah nahī̃ kar saktē - kuchh kiyā , kuchh nahī̃ kiyā , kabhī ' jī-hāzir ' , kabhī ' hāzir ' iskā pratyakṣha sabūt vā pratyakṣha pramāṇ rūp hai ki aisī ātmāō̃ kē āgē sarv śhaktiyā̃ bhī samay pramāṇ hāzir nahī̃ hōtī haĩ .

¹⁶If someone is able to follow shrimat or an order easily and does it, but does not do anything he finds difficult, if he follows some orders but not others, if he sometimes says "Yes, I am ever present”, and sometimes, "I am present", the practical proof, the practical example is that not all the powers become present for such a soul at a time of need.

¹⁵Jaisē kōī paristhiti pramāṇ samānē key|kī śhakti chāhiē tō saṅkalp karē̃gē ki ham avaśhya samānē key|kī śhakti dvārā is paristhiti kō pār karē̃gē , vijayī banē̃gē .

¹⁷For example, according to a situation, you need the power to accommodate, and you think, "I will definitely overcome this situation with the power to accommodate, I will definitely be victorious", but what happens?

¹⁶Lēkin hōtā kyā hai  ? ¹⁷Second number vālē arthāt kabhī-kabhī vālē samānē key|kī śhakti kā prayōg karē̃gē , 10 bār samāyēṅgē lēkin samātē huē bhī ēk-dō bār samānē chāhtē bhī samā nahī̃ sakē̃gē .

¹⁸Those who are in the second number, that is, those who sometimes have the powers, will experiment with the power to accommodate. ¹⁹They will accommodate something ten times but,while accommodating, once or twice they will not be able to accommodate everything, even though they want to.

¹⁸Phir kyā sōchtē haĩ  ?

²⁰What do they think then?

¹⁹Mainnē kiskō nahī̃ sunāyā , mainnē samāyā lēkin yah sāth vālē thē , hamārē sahyōgī thē , samīp thē iskō sirph iśhārā diyā .

²¹“I did not tell anyone; I accommodated it.” ²²“These people were with me, they were co-operating with me and were my companions, and so I simply gave them a signal."

²⁰Sunāyā nahī̃ , iśhārā diyā .

²³“I did not tell them, but just gave them a signal.”

²¹Kōī śhabda bōlnē nahī̃ chāhtē thē , sirph ēk-ādhā śhabda nikal gayā .

²⁴“I did not want to say anything, but one word emerged.” ²⁵So what would you call that?

²²Tō iskō kyā kahā jāyēgā  ?

²⁶Would you say that that is accommodating?

²³Samānā kahē̃gē  ? ²⁴10 kē āgē tō samāyā aur ēk-dō kē āgē samā nahī̃ saktē , tō iskō kyā kahē̃gē  ?

²⁷You accommodated it in front of ten people, but were not able to accommodate it in front of one or two people. ²⁸So what would you call that?

²⁵Samānē key|kī śhakti nē order mānā  ?

²⁹Did the power to accommodate accept your order?

²⁶Jabki apnī śhakti hai , bāp nē varsē mē̃ diyā hai , tō bāp kā varsā sō bachchō̃ kā varsā hō jātā .

³⁰It is your power and the Father has given it to you as an inheritance, so the Father’s inheritance is the children's inheritance.

²⁷Apnī śhakti apnē kām mē̃ na āyē tō iskō kyā kahā jāyēgā  ?

³¹So, if your own powers are not useful to you, what would you call that?

²⁸Order mānnē vālē yā order na mānnē vālē kahā jāyēgā  ?

³²Would you call the powers those who accept your orders or those who disobey your orders?

²⁹Āj bāpdādā sarv brāhmaṇ ātmāō̃ kō dēkh rahē thē ki kahā̃ tak sarv śhaktiyō̃ K|kē adhikārī banē haĩ .

³³Today, BapDada was seeing all you Brahmin souls to see to what extent each one of you has claimed a right to all the powers.

³⁰Agar adhikārī nahī̃ banē , tō us samay paristhiti K|kē adhīn bannā paṛē .

³⁴If there isn't a right, then, at that time, you have to become subservient to the situation.

³¹Bāpdādā kō sabsē jyādā rahm us samay ātā hai jab bachchē kōī bhī śhakti kō samay par kārya mē̃ nahī̃ lagā saktē haĩ .

³⁵BapDada has the greatest mercy when children are not able to use a particular power for a task at a time of need.

³²Us samay kyā kartē haĩ  ?

³⁶What do they do at that time?

³³Jab kōī bāt sāmnā kartī tō bāp K|kē sāmnē kis rūp mē̃ ātē haĩ  ?

³⁷When they are confronted with a situation, in what form do they come in front of the Father?

³⁴Gyānī-bhakt K|kē rūp mē̃ ātē haĩ .

³⁸They come in the form of knowledgeable devotees.

³⁵Bhakta kyā kartē haĩ  ?

³⁹What do devotees do?

³⁶Bhakta sirph pukār kartē rahtē ki yah dē dō .

⁴⁰Devotees simply continue to call out, "Give us this, give us this!”

³⁷Bhāgtē bāp kē pās haĩ , adhikār bāp par rakhtē haĩ lēkin rūp hōtā hai royal bhakta kā .

⁴¹They run to the Father, they have a right over Him, but their form is that of a royal devotee.

³⁸Aur jahā̃ adhikārī kē bajāē gyānī-bhakt athavā royal bhakta K|kē rūp mē̃ ātē haĩ , tō jab tak bhakti kā aṅśh hai , tō bhakti kā phal sadgati arthāt saphaltā , sadgati arthāt vijay nahī̃ prāpt kar saktē kyōṅki jahā̃ bhakti kā aṅśh rah jātā vahā̃ bhakti kā phal gyān arthāt sarv prāpti nahī̃ hō saktī , saphaltā nahī̃ mil saktī .

⁴²Then when, instead of being one who has the right, they come in front of the Father in the form of knowledgeable devotees or royal devotees, as long as there is a trace of devotion, they are unable to attain salvation or success, which is the fruit of devotion. ⁴³They are unable to attain salvation, that is, victory. ⁴⁴Where there is a trace of devotion, they cannot use knowledge, that is, all attainments, the fruit of devotion.

³⁹Bhakti arthāt mēhnat aur gyān arthāt muhabbat .

⁴⁵They cannot receive success. ⁴⁶Devotion means labour and knowledge means love.

⁴⁰Agar bhakti kā aṅśh hai tō mēhnat jarūr karnī paṛtī aur bhakti key|kī rasm-rivāj hai ki jab bhīṛ ( muśhībat ) paṛēgī tab bhagvān yād āyēgā , nahī̃ tō albēlē rahē̃gē .

⁴⁷If there is a trace of devotion, they definitely have to labour, and the custom and system of devotion is that God is remembered at times of difficulty. ⁴⁸Otherwise, they remain careless.

⁴¹Gyānī-bhakt bhī kyā kartē haĩ  ?

⁴⁹What do knowledgeable devotees do?

⁴²Jab kōī vighna āyēgā tō viśhēṣh yād karē̃gē .

⁵⁰When an obstacle comes, they have special remembrance.

⁴³Ēk hai sēvā prati yād mē̃ baiṭhnā aur dūsrā hai sva key|kī kamjōrī kō bharnē liē yād mē̃ baiṭhnā .

⁵¹One is to sit in remembrance in order to serve, and the other is to sit in order to fill yourself with whatever is lacking.

⁴⁴Dōnō̃ mē̃ antar hai . ⁴⁵Jaisē abhī bhī viśhva par aśhānti kā vāyumaṇḍal hai tō sēvā prati saṅgaṭhit rūp mē̃ viśhēṣh yād K|kē programme banātē hō , vah alag bāt hai .

⁵²There is a difference between the two, just as at present there is an atmosphere of peacelessness over the world and you make special programmes of having remembrance as a gathering in order to serve. ⁵³So that is a different matter.

⁴⁶Vah tō dātā ban dēnē kē liē kartē hō . ⁴⁷Vah māṅgnē kē liē nahī̃ kartē hō , aurō̃ kō dēnē kē liē kartē hō .

⁵⁴You do that in order to give as bestowers - you do not do that in order to ask for something; you do it in order to give to others. ⁵⁵That is for service.

⁴⁸Tō vah huā sēvā prati . ⁴⁹Lēkin apnī kamjōrī bharnē kē prati samay par viśhēṣh yād kartē hō aur vaisē albēlēpan key|kī yād hōtī hai .

⁵⁶However, in order to fill yourself with whatever is lacking, you have special remembrance at a certain time, but otherwise, there is carelessness about having remembrance.

⁵⁰Yād hōtī hai , bhūltē nahī̃ hō lēkin albēlēpan key|kī yād ātī hai - ham tō haĩ hī bābā K|kē , aur hai hī kaun .

⁵⁷You do have remembrance; you do not forget, but it is remembrance with carelessness. ⁵⁸"We belong to Baba anyway. ⁵⁹Who else is there?"

⁵¹Lēkin yathārth śhaktiśhālī yād kā pratyakṣha-pramāṇ samay pramāṇ śhakti hāzir hō jāē .

⁶⁰However, the practical proof of accurate, powerful remembrance is that the power will be present at the right time.

⁵²Kitnā bhī kōī kahē maĩ tō yād mē̃ rahtī hī hū̃ vā rahtā hī hū̃ , lēkin yād kā svarūp hai saphaltā .

⁶¹No matter how much someone says, "I stay in remembrance", there has to be success as a result of remembrance.

⁵³Aisē nahī̃ jis samay yād mē̃ baiṭhtē us samay khuśhī bhī anubhav hōtī , śhakti bhī anubhav hōtī aur jab karma mē̃ , sambandh-sampark mē̃ ātē us samay sadā saphaltā nahī̃ hōtī .

⁶²It shouldn't be that you experience happiness when you sit in remembrance, and you also experience power, but that when you come to perform actions, or when you make contact or form relationships with others, there isn't always success.

⁵⁴Tō uskō karmayōgī nahī̃ kahā jāyēgā .

⁶³That is not called being a karma yogi.

⁵⁵Śhaktiyā̃ śhastra haĩ aur śhastra kis samay kē liē hōtā hai  ?

⁶⁴The powers are weapons. ⁶⁵At what time should weapons be used?

⁵⁶Śhastra sadā samay par kām mē̃ lāyā jātā hai .

⁶⁶Weapons are always used at a time of need.

⁵⁷Yathārth yād arthāt sarv śhakti sampann .

⁶⁷Accurate remembrance means to be full of all the powers.

⁵⁸Sadā śhaktiśhālī śhastra hō .

⁶⁸The weapons should always be powerful.

⁵⁹Paristhiti rūpī duśhman āyā aur śhastra kām mē̃ nahī̃ āyē , tō iskō kyā kahā jāyēgā  ?

⁶⁹If an enemy comes in the form of a situation, and the weapon is not used enough according to the situation, what would you say to that?

⁶⁰Śhaktiśhālī yā śhastradhārī kahē̃gē  ?

⁷⁰Would you call that being powerful and being one with weapons?

⁶¹Her|har karma mē̃ yād arthāt saphaltā hō .

⁷¹So let there be remembrance, that is, success in every action.

⁶²Iskō kahā jātā hai karmayōgī .

⁷²This is known as being a karma yogi.

⁶³Sirph baiṭhnē K|kē time K|kē yōgī nahī̃ hō .

⁷³You are not yogis only at times of sitting down.

⁶⁴Āpkē yōg kā nām baiṭhā-baiṭhā yōgī hai yā karmayōgī nām hai  ?

⁷⁴Is the name of your yoga sitting yoga or karma yoga?

⁶⁵Karmayōgī hō nā .

⁷⁵You are karma yogis, are you not?

⁶⁶Nirantar karma hai aur nirantar karmayōgī hō .

⁷⁶There are constant actions and you are constant karma yogis.

⁶⁷Jaisē karma K|kē binā ēk second bhī rah nahī̃ saktē , chāhē sōyē huē hō tō vah bhī sōnē kā karma kar rahē hō nā . ⁶⁸Tō jaisē karma K|kē binā rah nahī̃ saktē vaisē her|har karma yōg K|kē binā kar nahī̃ saktē .

⁷⁷Just as you cannot stop performing actions, even for one second – even when you are sleeping, you are performing the act of sleeping – just as you cannot stop acting, in the same way, you cannot perform a single action without having yoga.

⁶⁹Iskō kahā jātā hai karmayōgī .

⁷⁸This is known as a karma yogi.

⁷⁰Aisē nahī̃ samjhō ki bāt hī aisī thī nā , circumstance hī aisē thē , samasyā hī aisī thī , vāyumaṇḍal aisā thā .

⁷⁹For this, don't think, “The situation was like this, the circumstances were like that, the problem was like that, the atmosphere was such.”

⁷¹Yahī tō duśhman hai aur us samay kahō duśhman ā gayā , isliē talvār chalā na sakē , talvār kām mē̃ lagā nahī̃ sakē , yā talvār yād hī nahī̃ āyē , yā talvār nē kām nahī̃ kiyā tō aisē kō kyā kahā jāyēgā  ?

⁸⁰That is an enemy and when an enemy comes, if you say that the enemy came and that was why you were not able to use the sword, or that you did not remember the sword, or that the sword was not able to work, what would you call that?

⁷²Śhastradhārī  ? ⁷³Śhakti-sēnā hō .

⁸¹Would you say that you are one with weapons?

⁷⁴Tō sēnā key|kī śhakti kyā hōtī hai  ?

⁸²You are the Shakti Army. ⁸³What is the power of an army?

⁷⁵Śhastra . ⁷⁶Aur śhastra haĩ sarv śhaktiyā̃ .

⁸⁴Weapons, and the weapons are all the powers.

⁷⁷Tō result kyā dēkhā  ?

⁸⁵What result did Baba see?

⁷⁸Majority sadā samay par sarv śhaktiyō̃ kō order par chalā sakē̃ , ismē̃ kamī dikhāī dī .

⁸⁶The majority lacked the ability to give orders to all the powers at times of need.

⁷⁹Samajhtē bhī haĩ lēkin saphaltā-svarūp mē̃ samay pramāṇ yā tō śhaktihīn ban jātē haĩ yā thōṛā-sā asaphaltā kā anubhav kar phauran saphaltā kī ōr chal paṛtē haĩ .

⁸⁷They do understand, but in being embodiments of success at the right time, they either lack power, or they do not experience much success, and they move forward towards success. ⁸⁸So Baba saw three varieties.

⁸⁰Tīn prakār K|kē dēkhē . ⁸¹Ēk - usī samay dimāg dvārā samajhtē haĩ ki yah ṭhīk nahī̃ hai , nahī̃ karnā chāhiē lēkin us samajh kō śhakti-svarūp mē̃ badal nahī̃ saktē .

⁸⁹1. Those whose intellects understand at the time that something is not right, that they should not have done it but, even though they do understand it, they are not able to change their understanding into a form of power.

⁸²Dūsrē haĩ - jō samajhtē bhī haĩ lēkin samajhtē huē bhī samay vā samasyā pūrī hōnē kē bād sōchtē haĩ .

⁹⁰2. Those who understand but, even with understanding, they think about it after the situation and the time have passed.

⁸³Vah thōṛē samay mē̃ sōchtē haĩ , vah pūrā hōnē kē bād sōchtē .

⁹¹The first number consider it for that short time, whereas the others consider it after the situation has ended.

⁸⁴Tīsrē - mahsūs hī nahī̃ kartē ki yah wrong hai , sadā apnē wrong kō right hī siddh kartē haĩ arthāt satyatā key|kī mahsūstā-śhakti nahī̃ .

⁹²3. Those who don't even realise that it is wrong. ⁹³They always justify their wrong to be right, that is, they do not have the power to realise the truth.

⁸⁵Tō apnē kō check karō ki maĩ kaun hū̃  ?

⁹⁴So check yourself: What am I?

⁸⁶Bāpdādā nē dēkhā ki vartamān samay K|kē pramāṇ sadā aur sahaj saphaltā kin bachchō̃ nē prāpt kī hai .

⁹⁵BapDada has seen which children experience constant and easy success according to the present time.

⁸⁷Usmē̃ bhī antar hai .

⁹⁶Within this too, there is a difference.

⁸⁸Ēk haĩ sahaj saphaltā prāpt karnē vālē aur dūsrē haĩ mēhnat aur sahaj - dōnō̃ kē bād saphaltā pānē vālē .

⁹⁷There are those who easily experience success, and the second category is those who easily attain success after making effort.

⁸⁹Jō sahaj aur sadā saphaltā prāpt kartē haĩ unkā mūl ādhār kyā dēkhā  ?

⁹⁸What did Baba see as the main basis of those who experience easy and constant success?

⁹⁰Jō ātmāyē̃ sadā svayã kō nirmān-chitta key|kī viśhēṣhtā sē chalātē rahtē haĩ , vahī sahaj saphaltā kō prāpt hōtē āyē haĩ .

⁹⁹Those souls who constantly conduct themselves with the speciality of humility have been experiencing success easily.

⁹¹' nirmān ' śhabda ēk hai lēkin nirmān-sthiti kā vistār aur nirmān-sthiti K|kē samay pramāṇ prakār … vah bahut haĩ .

¹⁰⁰Humility is just one word, but the depth and the varieties of the stage of humility according to the time are many.

⁹²Us par phir kōī samay sunāyēṅgē . ⁹³Lēkin yah yād rakhnā ki nirmān bannā hī svamān hai aur sarv dvārā mān prāpt karnē kā sahaj sādhan hai .

¹⁰¹Baba will tell you about this at some time later, but remember that to be humble is to keep your self-respect, and that it is the easy way to receive respect from everyone.

⁹⁴Nirmān bannā jhuknā nahī̃ hai lēkin sarv kō apnī viśhēṣhtā aur pyār mē̃ jhukānā hai .

¹⁰²To be humble does not mean to bow down, but to make everyone bow down to your speciality and love. ¹⁰³Do you understand?

⁹⁵Samjhā  ? ⁹⁶Sabhī nē result sunī .

¹⁰⁴You all heard the result.

⁹⁷Samay āpkā intzār kar rahā hai aur āp kyā kar rahē hō  ?

¹⁰⁵Time is waiting in anticipation for you and what are you doing?

⁹⁸Āp samay kā intjār kar rahē hō  ?

¹⁰⁶You are waiting in anticipation for time.

⁹⁹Mālik K|kē bālak hō nā . ¹⁰⁰Tō samay āpkā intzār kar rahā hai ki yē mērē mālik mujh samay kō parivartan karē̃gē .

¹⁰⁷You are the children of the Master, and so time is waiting in anticipation for you, thinking, "When will these masters transform me?"

¹⁰¹Vah intjār kar rahā hai aur āpkō intjām karnā hai , intjār nahī̃ karnā hai .

¹⁰⁸Time is waiting for you; you have to make the preparations, not wait for time.

¹⁰²Sarv kō sandēśh dēnē kā aur samay kō sampann banānē kā intjām karnā hai .

¹⁰⁹Make effort to give the message to all and to bring time to a close.

¹⁰³Jab dōnō̃ kārya sampann hō̃ tab samay kā intjār pūrā hō .

¹¹⁰When both of these tasks are accomplished, time will stop waiting.

¹⁰⁴Tō aisā intjām sab kar rahē hō  ?

¹¹¹So, are all of you making such preparations?

¹⁰⁵Kis gati sē  ?

¹¹²At what speed?

¹⁰⁶Samay kō dēkh āp bhī kahtē hō ki bahut fast samay bīt rahā hai .

¹¹³Seeing the speed of time, you are also saying that it is moving very fast.

¹⁰⁷Itnē varṣh kaisē pūrē hō gayē , sōchtē hō nā  !

¹¹⁴You think about how so many years have gone by, do you not?

¹⁰⁸Avyakt bāp key|kī pālnā kō kitnē varṣh hō gayē  ! ¹⁰⁹Kitnā fast samay chalā  !

¹¹⁵It has now been so many years since you have been receiving sustenance from the Avyakt Father.

¹¹⁰Tō āpkī gati kyā hai  ?

¹¹⁶Time has gone by so quickly!

¹¹¹Fast hai  ?

¹¹⁷So, what is your speed?

¹¹²Yā fast chalkar kabhī-kabhī thak jātē hō , phir rest kartē hō  ?

¹¹⁸Is it fast, or do you get tired while moving fast, and then take a rest?

¹¹³Kar rahē haĩ yah tō drama K|kē bandhan mē̃ bandhē huē hī hō . ¹¹⁴Lēkin gati kyā hai , iskō check karō .

¹¹⁹You are doing it, and you are bound to do it according to the drama, but what is the speed?

¹¹⁵Sēvā hō rahī hai , puruṣhārth hō rahā hai , āgē baṛh rahē haĩ yah tō ṭhīk hai .

¹²⁰Check this. ¹²¹Service is taking place, effort is being made, you are making progress.

¹¹⁶Tō ab gati kō check karō , sirph chalnē kō check nahī̃ karō .

¹²²That is fine. ¹²³So now check the speed.

¹¹⁷Gati kō check karō , speed kō check karō . ¹¹⁸Samjhā  ?

¹²⁴Don’t just check the way you are moving forward, check your speed.

¹¹⁹Sabhī apnā kām kar rahē hō nā .

¹²⁵You are all doing your work, are you not?

¹²⁰Achchhā  !

¹²⁶Achcha.

¹²¹Chārō̃ ōr K|kē sadā bāp kē āgē ' jī-hāzir ' karnē vālē , sadā master sarvśhaktivān ban sarv śhaktiyō̃ kō svayã K|kē order mē̃ chalānē vālē , sarv śhaktiyā̃ ' jī-hāzir ' kā part bajānē vālī - aisē sadā saphaltāmūrt ātmāyē̃ , sadā her|har karma mē̃ yād kā svarūp anubhav karnē vālē aur karānē vālē - aisē anubhavī ātmāō̃ kō sadā her|har karma mē̃ , sambandh mē̃ , samparka mē̃ nirmān ban vijayī-ratna bannē vālē , aisē sahaj saphaltāmūrt śhrēṣhṭh bachchō̃ kō bāpdādā kā yādpyār aur namastē .

¹²⁷To those everywhere who constantly say, to the Father "Yes, I am present", to those who constantly become master almighty authorities and make all the powers work under their orders, and in front of whom all the powers play their parts of being present, to the souls who are constantly images of success, to those who constantly experience the form of remembrance in every action and who give others that experience, to such experienced souls, to those who are constantly humble in every action, relationship and connection, to such victorious jewels, to the elevated children who easily experience being images of success, BapDada's love, remembrance and namaste.

¹²²Avyakt bāpdādā key|kī personal mulākāt - sādhāraṇ karma mē̃ bhī ūñchī sthiti key|kī jhalak dikhānā hī follow father karnā hai

¹²⁸Personal meetings with Avyakt BapDada: ¹²⁹To show the sparkle of an elevated stage even in ordinary action is to follow the Father.

¹²³Sadā saṅgamyugī puruṣhōttam ātmā haĩ aisē anubhav kartē hō  ?

¹³⁰Do you always experience being a confluence-aged, most elevated soul?

¹²⁴Saṅgamyug kā nām hī hai puruṣhōttam arthāt puruṣhō̃ sē uttam puruṣh banānē vālā yug .

¹³¹The confluence age is called the most elevated, that is, it is the age that makes you into the most elevated human beings out of all beings.

¹²⁵Tō saṅgamyugī hō  ?

¹³²So, are you confluence-aged?

¹²⁶Āp sabhī puruṣhōttam banē hō nā .

¹³³Have all of you become the most elevated?

¹²⁷Ātmā puruṣh hai aur śharīr prakr̥iti hai .

¹³⁴Souls are the beings and bodies are matter.

¹²⁸Tō puruṣhōttam arthāt uttam ātmā hū̃ .

¹³⁵So, “a most elevated being” means a highest soul.

¹²⁹Sabsē number one puruṣhōttam kaun hai  ?

¹³⁶Who is the number one most elevated being?

¹³⁰ ( brahmā bābā ) isīliē brahmā kō ādi dēv kahā jātā hai .

¹³⁷(Brahma Baba.) ¹³⁸This is why Brahma is called Adi Dev.

¹³¹' phariśhtā brahmā ' bhī uttam hō gayā aur phir bhaviṣhya mē̃ dēv ātmā bannē K|kē kāraṇ puruṣhōttam ban jātē .

¹³⁹Angelic Brahma became the highest and in the future too, because of being a deity soul, he becomes most elevated.

¹³²Lakṣhmī-nārāyaṇ kō bhī puruṣhōttam kahē̃gē nā .

¹⁴⁰Lakshmi and Narayan would also be called most elevated, would they not?

¹³³Tō puruṣhōttam yug hai , puruṣhōttam maĩ ātmā hū̃ .

¹⁴¹So, it is the most elevated age, and “I, the soul”, am the most elevated.

¹³⁴Puruṣhōttam ātmāō̃ kā kartavya bhī sarvaśhrēṣhṭha hai .

¹⁴²The duty of the most elevated souls is also the most elevated.

¹³⁵Uṭhā , khāyā-pīyā , kām kiyā yah sādhāraṇ karma nahī̃ , sādhāraṇ karma kartē bhī śhrēṣhṭh smr̥iti , śhrēṣhṭh sthiti hō . ¹³⁶Jō dēkhtē hī mahsūs karē ki yah kōī sādhāraṇ vyakti nahī̃ haĩ .

¹⁴³You don’t just perform ordinary actions like getting up, eating, drinking and working, but, while you are performing ordinary actions, you have an elevated awareness and an elevated stage, so that anyone who sees you feels that you are not an ordinary person.

¹³⁷Jaisē jō aslī hīrā hōgā vah kitnā bhī dhūl mē̃ chhipā huā hō lēkin apnī chamak jarūr dikhāyēgā , chhip nahī̃ saktā .

¹⁴⁴For instance, a real diamond may be hidden in the dust, but it will definitely reveal its sparkle; it cannot remain hidden.

¹³⁸Tō āpkī jīvan hīrē tulya hai nā .

¹⁴⁵So, the life of each of you is as valuable as a diamond, is it not?

¹³⁹Kaisē bhī vātāvaraṇ mē̃ hō̃ , kaisē bhī saṅgaṭhan mē̃ hō̃ lēkin jaisē hīrā apnī chamak chhipā nahī̃ saktā , aisē puruṣhōttam ātmāō̃ key|kī śhrēṣhṭh jhalak sabkō anubhav hōnī chāhiē .

¹⁴⁶No matter what the atmosphere is like, no matter what the gathering is like, just as a diamond cannot hide its sparkle, in the same way, everyone should experience the sparkle of the most elevated souls.

¹⁴⁰Tō aisē hai yā daphtar mē̃ jākar , kām mē̃ jākar āp bhī vaisē hī sādhāraṇ hō jātē hō  ?

¹⁴⁷So, is it like this or is it that, when you go to your office, when you go to work, you also become ordinary like everyone else?

¹⁴¹Abhī gupta mē̃ hō , kām bhī sādhāraṇ hai isīliē pāṇḍavō̃ kō gupta rūp mē̃ dikhāyā hai .

¹⁴⁸Now you are incognito and your work is ordinary. ¹⁴⁹This is why the Pandavas have been shown in an incognito form.

¹⁴²Gupta rūp mē̃ rājāī nahī̃ key|kī , sēvā key|kī .

¹⁵⁰They didn’t rule a kingdom in an incognito form, but they served.

¹⁴³Tō dūsrō̃ K|kē rājya mē̃ government-servant kahlātē hō nā .

¹⁵¹So, you are called government servants in someone else’s kingdom, are you not?

¹⁴⁴Chāhē kitnā bhī baṛā officer hō lēkin servant hī hai nā .

¹⁵²No matter how senior an officer is, he is still a servant.

¹⁴⁵Tō gupta rūp mē̃ āp sab sēvādhārī hō lēkin sēvādhārī hōtē bhī puruṣhōttam hō .

¹⁵³So, all of you are servers in an incognito form. ¹⁵⁴However, while being servers, you are the most elevated.

¹⁴⁶Tō vah jhalak aur phalak dikhāī dē .

¹⁵⁵So that sparkle and spiritual intoxication should be visible.

¹⁴⁷Jaisē brahmā bāp sādhāraṇ tan mē̃ hōtē bhī puruṣhōttam anubhav hōtā thā .

¹⁵⁶Brahma Baba used to be experienced as a most elevated being, even though he was in an ordinary body.

¹⁴⁸Sabhī nē sunā hai nā .

¹⁵⁷All of you have heard about that, have you not?

¹⁴⁹Dēkhā hai yā sunā hai  ?

¹⁵⁸Did you see it or did you hear about it?

¹⁵⁰Abhī bhī avyakt rūp mē̃ bhī dēkhtē hō - sādhāraṇ mē̃ puruṣhōttam key|kī jhalak hai  !

¹⁵⁹Even now, you can see in the avyakt form that there is the sparkle of the most elevated being in an ordinary form.

¹⁵¹Tō follow father hai nā .

¹⁶⁰So, you are following the father, are you not?

¹⁵²Aisē nahī̃ sādhāraṇ kām kar rahē haĩ .

¹⁶¹It should not be that you think you are doing ordinary work.

¹⁵³Mātāyē̃ khānā banā rahī haĩ , kapṛē dhulāī kar rahī haĩ - kām sādhāraṇ hō lēkin sthiti sādhāraṇ nahī̃ , sthiti mahān hō .

¹⁶²Mothers are cooking and washing clothes – the work may be ordinary but let your stage not be ordinary. ¹⁶³Your stage should be great.

¹⁵⁴Aisē hai  ?

¹⁶⁴Is it like that?

¹⁵⁵Yā sādhāraṇ kām kartē sādhāraṇ ban jātē haĩ  ?

¹⁶⁵Or, is it that you become ordinary while doing ordinary work?

¹⁵⁶Jaisē dūsrē , vaisē ham - nahī̃ .

¹⁶⁶Let it not be that you become like others.

¹⁵⁷Chēhrē par vō śhrēṣhṭh jīvan kā prabhāv hōnā chāhiē .

¹⁶⁷Let the impact of an elevated life be seen on your face.

¹⁵⁸Yah chēhrā hī darpaṇ hai nā .

¹⁶⁸Your face is also a mirror.

¹⁵⁹Isī sē hī āpkī sthiti kō dēkh saktē haĩ .

¹⁶⁹You can see your stage from it.

¹⁶⁰Mahān haĩ yā sādhāraṇ haĩ , yah isī chēhrē K|kē darpaṇ sē dēkh saktē haĩ .

¹⁷⁰From the mirror of your face, you can see whether your stage is great or ordinary.

¹⁶¹Svayã bhī dēkh saktē hō aur dūsrē bhī dēkh saktē haĩ .

¹⁷¹You yourself can see it and others can also see it.

¹⁶²Tō aisē anubhav kartē hō  ? ¹⁶³Sadaiv smr̥iti aur sthiti śhrēṣhṭh hō .

¹⁷²So, do you experience your awareness and stage to be always elevated?

¹⁶⁴Sthiti śhrēṣhṭh hai tō jhalak automatically śhrēṣhṭh hōgī .

¹⁷³If your stage is elevated, the sparkle will automatically be elevated.

¹⁶⁵Jō samān sthiti vālē haĩ vē|way sadā bāp kē sāth rahtē haĩ .

¹⁷⁴Those who have a stage that is equal are always with the Father.

¹⁶⁶Śharīr sē chāhē kisī kōnē mē̃ baiṭhē hō̃ , kinārē baiṭhē hō̃ , pīchhē baiṭhē hō̃ lēkin man key|kī sthiti mē̃ sāth rahtē hō nā .

¹⁷⁵Physically you may be sitting in a corner, you may be sitting on the side, or you may be sitting at the back, but in the stage of your mind you are with the Father.

¹⁶⁷Sāth vahī rahē̃gē jō samān hōṅgē .

¹⁷⁶Only those who are equal will stay with the Father.

¹⁶⁸Sthūl mē̃ chāhē sāmnē bhī baiṭhē hō̃ lēkin samān nahī̃ tō sadā sāth nahī̃ rahtē , kinārē mē̃ rahtē haĩ .

¹⁷⁷Physically you may be sitting in front of Baba, but if you are not equal you cannot then always stay together; you would then be on the side.

¹⁶⁹Tō samīp rahnā arthāt samān sthiti banānā isliē sadā brahmā bāp samān puruṣhōttam sthiti mē̃ sthit rahō .

¹⁷⁸So, to stay close means to make your stage equal. ¹⁷⁹This is why you always have to stay in a most elevated stage like that of Father Brahma.

¹⁷⁰Kaī bachchō̃ key|kī chalan aur chēhrā laukik rīti mē̃ bhī bāp samān hōtā hai tō kahtē haĩ yah tō jaisē bāp jaisā hai .

¹⁸⁰In a lokik way, the behaviour and faces of many children are like their fathers’, and so it is said: “This one is like his father.”

¹⁷¹Tō yahā̃ chēhrē key|kī bāt tō nahī̃ lēkin chalan hī chitra hai .

¹⁸¹Here, it is not a matter of the face but your behaviour is the image.

¹⁷²Tō her|har chalan sē bāp kā anubhav hō iskō kahtē haĩ bāp samān .

¹⁸²So, let the Father be experienced through your every activity.

¹⁷³Tō samīp rahnā chāhtē hō yā dūr  ?

¹⁸³This is known as being equal to the Father.

¹⁷⁴Is ēk janm mē̃ saṅgam par sthiti mē̃ jō samīp rahtā hai , vah param-dhām mē̃ bhī samīp hai aur rājdhānī mē̃ bhī samīp hai .

¹⁸⁴So, do you want to stay close or far away? ¹⁸⁵Those who stay close in their stage in this one birth at the confluence age stay close in the supreme abode and also in the kingdom.

¹⁷⁵Ēk janm key|kī samīpatā anēk janm samīp banā dēgī .

¹⁸⁶The closeness in this one birth will make you close for many births.

¹⁷⁶Her|har karma kō check karō .

¹⁸⁷Check every action.

¹⁷⁷Bāp samān hai tō karō , nahī̃ tō change kar dō .

¹⁸⁸If it is like that of the Father’s, then do it, otherwise, change it.

¹⁷⁸Pahlē check karō , phir karō .

¹⁸⁹First of all, check and then do it.

¹⁷⁹Aisē nahī̃ , karnē kē bād check karō ki yah ṭhīk nahī̃ thā .

¹⁹⁰It should not be that you check it after performing the action and then say that it wasn’t right.

¹⁸⁰Gyānī kā lakṣhaṇ hai - pahlē sōchē , phir karē .

¹⁹¹A qualification of a knowledgeable soul is that he first thinks and then acts.

¹⁸¹Agyānī kā lakṣhaṇ hai - karkē phir sōchtē .

¹⁹²The qualification of an ignorant person is to act first and then think.

¹⁸²Tō āp «  gyānī tū ātmā ' ' hō nā .

¹⁹³So, you are knowledgeable souls, are you not?

¹⁸³Yā kabhī-kabhī bhakta ban jātē hō  ?

¹⁹⁴Or, do you sometimes become devotees?

¹⁸⁴Pañjāb vālē tō bahādur haĩ nā .

¹⁹⁵Those of you from Punjab are courageous, are you not?

¹⁸⁵Man sē bhī bahādur .

¹⁹⁶You are courageous in your minds too.

¹⁸⁶Chhōṭī-sī māyā chīṇṭī K|kē rūp mē̃ āyē aur ghabrā jāyē̃ , nahī̃ .

¹⁹⁷You do not get scared when Maya comes in the form of a tiny little ant, do you?

¹⁸⁷Challenge karnē vālē .

¹⁹⁸You are those who issue a challenge.

¹⁸⁸Student kabhī paper sē ghabrātē haĩ  ?

¹⁹⁹Are students ever scared of their paper?

¹⁸⁹Tō āp bahādur hō yā chhōṭē sē paper mē̃ bhī ghabrānē vālē hō  ?

²⁰⁰So, are you courageous or will you get scared of a very small paper?

¹⁹⁰Jō yōgya student hōtē haĩ vō āhvān kartē haĩ ki jaldī sē paper hō aur class āgē baṛhē .

²⁰¹Those who are worthy students invoke their test paper to come quickly so that they can move forward.

¹⁹¹Jō kamjōr hōtē haĩ vō sōchtē haĩ date āgē baṛhē .

²⁰²Those who are weak would think the date should pass by quickly.

¹⁹²Āp tō hōśhiyār hō nā .

²⁰³You are clever, are you not?

¹⁹³Yah niśhchay pakkā hō ki ham hī kalp-kalp K|kē vijayī haĩ aur ham hī bār-bār banē̃gē .

²⁰⁴Have the firm faith that you are the victorious ones every cycle and that you will become that again and again.

¹⁹⁴Itnā puruṣhārth kiyā hai  ?

²⁰⁵Have you made that much effort?

¹⁹⁵Āp nahī̃ banē̃gē tō kaun banē̃gē  ?

²⁰⁶If you don’t become that, then who will?

¹⁹⁶Āp hī vijayī banē thē , vijayī banē haĩ aur vijayī rahē̃gē .

²⁰⁷You were victorious, you have become victorious and you will remain victorious.

¹⁹⁷' vijayī ' śhabda bōlnē sē hī kitnī khuśhī hōtī hai  !

²⁰⁸You experience so much happiness when you say the word ‘victorious’.

¹⁹⁸Chēhrā badal jātā hai nā .

²⁰⁹Your faces change, do they not?

¹⁹⁹Jō sadā vijayī rahtē vō kitnā khuśh rahtē haĩ  !

²¹⁰How happy those who are constantly victorious would be!

²⁰⁰Isīliē jab bhī kōī kisī bhī kṣhētra mē̃ vijay prāpt kartā hai tō khuśhī K|kē bājē bajtē haĩ .

²¹¹This is why when anyone gains victory in any field, drums of happiness are beaten.

²⁰¹Āpkē tō sadā hī bājē bajtē haĩ .

²¹²Your bands are always playing.

²⁰²Kabhī bhī khuśhī K|kē bājē band na hō̃ .

²¹³The drums of happiness should never stop beating.

²⁰³Ādhā kalp kē liē rōnā band hō gayā .

²¹⁴Your crying has stopped for half a cycle.

²⁰⁴Jahā̃ khuśhī K|kē bājē bajtē haĩ vahā̃ rōnā nahī̃ hōtā .

²¹⁵Where the drums of happiness are being beaten, there would not be any crying.

²⁰⁵Achchhā  !

²¹⁶Achcha.

²⁰⁶Vardān  : dēh-anhakār vā abhimān K|kē sūkṣhma aṅśh kā bhī tyāg karnē vālē ākārī sō nirākārī bhav

²¹⁷Blessing: May you be subtle and incorporeal and renounce even the subtlest trace of body consciousness and ego.

²⁰⁷Kaīyō̃ kā mōṭē rūp sē dēh K|kē ākār mē̃ lagāv vā abhimān nahī̃ hai lēkin dēh K|kē sambandh sē apnē saṅskār viśhēṣh haĩ , buddhi viśhēṣh hai , guṇ viśhēṣh haĩ , kalāyē̃ viśhēṣh haĩ , kōī śhakti viśhēṣh hai - uskā abhimān arthāt ãhakār , naśhā , rōb - yē sūkṣhma dēh-abhimān hai .

²¹⁸ Many do not have any attachment or ego in a bodily, gross form. ²¹⁹However, in relation to their bodies, they have special sanskars, special intellects, special virtues, skills or powers, and they have ego about these. ²²⁰There is arrogance, intoxication or bossiness, and it is subtle body consciousness.

²⁰⁸Tō yah abhimān kabhī bhī ākārī phariśhtā vā nirākārī bannē nahī̃ dēgā , isliē iskē aṅśh mātra kā bhī tyāg karō tō sahaj hī ākārī sō nirākārī ban sakē̃gē .

²²¹That arrogance never allows you to become a subtle angel or incorporeal. ²²²Therefore, renounce even any subtle trace of it and you will easily be able to become subtle and incorporeal.

²⁰⁹Slōgan  : samay par sahyōgī banō tō padamguṇā return mil jāyēgā .

²²³Slogan: Be co-operative at times of need and you will receive multimillion-fold in return.

²¹⁰Sūchnā  : āj antarrāṣhṭrīy yōg divas tīsrā ravivār hai , sāyã 6 . 30 sē 7 . 30 bajē tak sabhī bhāī bahinē̃ yōg abhyās mē̃ yahī śhubh saṅkalp karē̃ ki mujh ātmā dvārā pavitratā key|kī kiraṇē̃ nikalkar sārē viśhva kō pāvan banā rahī haĩ . ²¹¹Maĩ master patit pāvanī ātmā hū̃ .

²²⁴*** Om Shanti ***