रविवार 10 मई 2026 की दैनिक मुरली

⁰10-05-26 prātaḥmurlī ōm śhānti ' ' avyakt-bāpdādā ' ' revise 30-01-10 madhuban

⁰10/05/26 Madhuban Avyakt BapDada Om Shanti 30/01/2010

¹Chārō̃ hī subject mē̃ svamān K|kē anubhavī svarūp ban anubhav key|kī authority kō kārya mē̃ lagāō

¹Be an embodiment of the experience of self-respect in all four subjects and use the authority of your experience.

²Āj brāhmaṇ saṅsār K|kē rachayitā bāpdādā apnē chārō̃ ōr K|kē brāhmaṇ saṅsār kō dēkh rahē haĩ .

²Today, BapDada, the Creator of the Brahmin world, is seeing His Brahmin world everywhere.

³Har ēk brāhmaṇ sārē saṅsār mē̃ viśhēṣh ātmā hai .

³Each Brahmin is a special soul in the whole Brahmin world.

⁴Kōṭō̃ mē̃ kōī hai kyōṅki sādhāraṇ tan mē̃ āyē huē bāp kō pahchān liyā .

⁴You are one out of multimillions because you have recognised the Father who has come in an ordinary body.

⁵Bāpdādā bhī dil mē̃ samānē vālē bachchō̃ kō dil sē dil kā pyār dē rahē haĩ .

⁵BapDada is giving love from His heart to you children who have merged Him in your hearts.

⁶Har ēk bachchā apnē kō aisē bāp kā pyārā , dil mē̃ bāp kō samāyā huā anubhav kartē haĩ  !

⁶Each of you children is experiencing yourself to be loved by such a Father and is experiencing the Father to be merged in your heart.

⁷Bāp kē liē her|har bachchā ati pyārā sarv kā pyārā hai .

⁷For the Father every child is extremely lovely and loved by all.

⁸Āp sabhī bachchō̃ kā sarv ātmāō̃ kē prati challenge hai ki ham yōgī jīvan vālē haĩ . ⁹Sirph yōg lagānē vālē nahī̃ lēkin yōgī jīvan vālē haĩ .

⁸All of you children have issued a challenge to all souls that you are those who have a yogi life: that you are not those who just have yoga, but you are those who have a yogi life.

¹⁰Jīvan dō chār ghaṇṭē key|kī nahī̃ hōtī . ¹¹Jīvan sadākāl kē liē hōtī hai .

⁹A life is not just for two to four hours; a life is for all time.

¹²Tō chaltē phirtē karma kartē yōgī jīvan vālē nirantar yōgī haĩ .

¹⁰So, while walking and moving around and doing everything, you are constant yogis who have a yogi life.

¹³Chāhē yōg mē̃ baiṭhtē , chāhē kōī bhī karma kartē karmayōgī haĩ .

¹¹Whether you are sitting in yoga or doing any other work, you are karma yogis.

¹⁴Jīvan kā lakṣhya hī hai sadā yōgī .

¹²The aim of your lives is to be constant yogis.

¹⁵Aisē apnī yōgī jīvan , natural jīvan anubhav kartē hō  ?

¹³Do you experience your yogi life to be a natural life?

¹⁶Bāpdādā her|har bachchē K|kē mastak mē̃ chamaktā huā bhāgya dēkhtē haĩ .

¹⁴BapDada is seeing the sparkling fortune on the forehead of each child.

¹⁷Kyā dēkhtē haĩ  ?

¹⁵What is He seeing?

¹⁸Mērā her|har bachchā svamāndhārī , svarājya adhikārī hai .

¹⁶Each child of Mine has self-respect and is a self-sovereign, a master of the self.

¹⁹Kyō̃  ?

¹⁷Why?

²⁰Jahā̃ svamān hai vahā̃ dēhbhān ā nahī̃ saktā .

¹⁸Where there is self-respect, there cannot be body consciousness.

²¹Ādi sē ant tak , ab tak bāpdādā nē har ēk bachchē kō bhinn-bhinn svamān diyē haĩ .

¹⁹From the beginning to the end, until now, BapDada has given every child different types of self-respect.

²²Agar abhī bhī svamānō̃ kō yād karō aur ēk-ēk svamān key|kī mālā phērtē jāō tō anēk svamān svarūp ban , svamān mē̃ lavlīn hō jāyēṅgē .

²⁰If you were to remember your self-respect now and continue to turn the beads of each point of self-respect, you would become an embodiment of many types of self-respect and become absorbed in that self-respect.

²³Lēkin bāpdādā kō ēk bāt bachchō̃ key|kī ab tak bhī achchhī nahī̃ lagtī , vah jāntē hō kaun see|sī|C  ?

²¹However, even now, BapDada doesn’t like one thing about the children. ²²Do you know what that is?

²⁴Jab kōī bhī bachchā kahtā hai ki hamē̃ svamān mē̃ sthit hōnē mē̃ kabhī-kabhī mēhnat lagtī hai , chāhtē haĩ lēkin kabhī-kabhī mēhnat lagtī hai tō sarvśhaktivān bāp bachchō̃ key|kī mēhnat nahī̃ dēkh saktē kyōṅki jahā̃ mōhabbat hōtī hai vahā̃ mēhnat nahī̃ hōtī hai .

²³When some children say that they sometimes have to labour to stabilise themselves in their self-respect, that they want to do this, but that it sometimes takes them effort, the Almighty Authority Father cannot bear to see the effort of the children, because where there is love, there is no labour.

²⁵Jahā̃ mēhnat hai vahā̃ mōhabbat mē̃ kamī hai .

²⁴Where there is labour, there is a lack of love.

²⁶Āj amr̥itvēlē bāpdādā nē chārō̃ ōr K|kē brāhmaṇō̃ kē pās chāhē dēśh chāhē vidēśh mē̃ chakkar lagāyā tō kyā dēkhā  ?

²⁵Today, at amrit vela, BapDada toured around all the Brahmins everywhere in this land and abroad, and what did He see?

²⁷Kōī-kōī bachchē svamān mē̃ baiṭhē haĩ , sōch rahē haĩ ki maĩ bāpdādā K|kē diltakhta naśhīn hū̃ , sōch bhī rahē haĩ , svamān mē̃ sthit hōnē kā puruṣhārth bhī kar rahē haĩ lēkin kamī kyā dēkhī  ?

²⁶Some children were sitting in their self-respect, they were thinking that they were seated on BapDada’s heart throne, they were thinking this, they were making effort to stabilise themselves in this self-respect, but what was the weakness that Baba saw?

²⁸Svamān yād hai , sōch rahē haĩ , lēkin svamān svarūp ban , anubhavī mūrt ban anubhav K|kē authority svarūp bannē mē̃ kamī dikhāī dī kyōṅki authority tō bahut hai lēkin sabsē baṛī authority anubhav key|kī authority hai aur yah svamān key|kī anubhūti almighty authority nē dī hai .

²⁷They remembered the self-respect, they were thinking about it, but the weakness that was seen was in being an embodiment of self-respect, in being an image of experience and in being an embodiment of the authority of that experience. ²⁸There are many authorities, but the greatest authority is the authority of experience and the Almighty Authority has given you the experience of self-respect.

²⁹Tō mēhnat kar rahā hai lēkin anubhav svarūp nahī̃ banā .

²⁹So, they were making effort but they did not become embodiments of experience.

³⁰Tō bāpdādā nē yah dēkhā ki baiṭhtē haĩ , sōchtē bhī haĩ lēkin anubhav svarūp kōī-kōī haĩ .

³⁰BapDada saw that while children sit, they even think about this, but only some are embodiments of experience.

³¹Anubhav mē̃ kisī bhī prakār kā dēh abhimān jarā bhī apnē taraph khīñch nahī̃ saktā .

³¹In that experience not even the slightest body consciousness of any type can pull you to itself.

³²Tō anubhav svarūp ban jānā , karma kartē bhī karmayōgī K|kē anubhav svarūp mē̃ khō jānā , iskī abhī aur āvaśhyaktā hai .

³²So, to become an embodiment of experience, to become lost in the experience of being a karma yogi while acting, is now a lot more essential.

³³Svarūp mē̃ sthit hō jānā , her|har bāt mē̃ , her|har subject mē̃ anubhavī svarūp bannā , chāhē gyān , yōg , dhārṇā aur sēvā , chār hī subject mē̃ anubhav svarūp bannā .

³³Stabilise yourself in that form. ³⁴In every situation, in every subject, become an embodiment of experience. ³⁵Whether it is knowledge, yoga, dharna or service, become an embodiment of experience in all four subjects.

³⁴Anubhavī kō māyā bhī hilā nahī̃ saktī isliē bāpdādā āj sabhī bachchō̃ kō anubhavī svarūp mē̃ dēkhnē chāhtē haĩ .

³⁶Even Maya cannot shake someone who is experienced and this is why, today, BapDada wants to see all of you children as embodiments of experience.

³⁵Sunnē aur sōchnē mē̃ phark hai lēkin anubhavī svarūp bannā , jō sōchā , jis svamān mē̃ sthit rahnē chāhē uskē anubhav svarūp mē̃ sthit hō jāē .

³⁷There is a difference between hearing and thinking about it, and in being an embodiment of the experience: whatever you think, whatever self-respect you want to stabilise yourself in, become stable in being the embodiment of that experience.

³⁶Anubhavī kō kōī bhī hilā nahī̃ saktā kyōṅki svamān aur dēhbhān , jahā̃ svamān svarūp hai , svamān K|kē anubhav mē̃ sthit hai vahā̃ dēh bhān ā nahī̃ saktā .

³⁸No one can shake that experience because it is self-respect (swa-maan). ³⁹When you are an embodiment of self-respect and are stable in the experience of self-respect, there cannot be any body consciousness there.

³⁷Jaisē dēkhō andhkār hai lēkin āp rōśhnī kā switch on karō tō andhkār automatically gāyab hō jātā . ³⁸Andhkār kō miṭānē mē̃ , andhkār kō bhagānē mē̃ mēhnat nahī̃ karnī paṛtī .

⁴⁰For instance, when there is darkness, if you switch on the light, the darkness automatically disappears; you don’t have to make any effort to remove the darkness or to chase it away.

³⁹Aisē hī jab svamān K|kē seat par anubhav kā switch on hōtā tō kisī bhī prakār kā dēhbhān , bhinn-bhinn prakār K|kē dēh bhān bhī haĩ aur bhinn-bhinn prakār K|kē bāp nē svamān bhī diyē haĩ .

⁴¹Similarly, when seated on your seat of self-respect, the switch of experience is on, so no type of body consciousness can exist there. ⁴²There are different types of body consciousness and the Father has also given you different types of self-respect.

⁴⁰Svamān kō jāntē haĩ , puruṣhārth bhī kartē haĩ lēkin anubhav kā puruṣhārth karnā aur anubhavī svarūp bannā usmē̃ antar hai isliē mēhnat karnī paṛtī hai .

⁴³You know about self-respect, you make effort for it, but there is a difference between trying to make effort for that experience and being an embodiment of that experience. ⁴⁴That is why you have to labour.

⁴¹Tō bāpdādā kō ab samay pramāṇ bāp samān bannē kā lakṣhya sampann karnē samay yah mēhnat karnā achchhā nahī̃ lagtā .

⁴⁵So, now, according to the time, and at the time of you accomplishing your aim of becoming equal to the Father, BapDada doesn’t like seeing you labour.

⁴²Har ēk apnē kō check karō ki maĩ karmayōgī jīvan vālā hū̃  ?

⁴⁶Let each one of you check yourself: Do I have a karma yogi life?

⁴³Jīvan natural aur sadākāl key|kī hōtī hai , kabhī-kabhī key|kī nahī̃ .

⁴⁷A life is natural and for all time; it is not just sometimes. ⁴⁸Become an embodiment of experience.

⁴⁴Aisā anubhavī svarūp banō , jō lakṣhya hai yōgī jīvan kā , jō lakṣhya hai anubhavī mūrt bannē kā vah lakṣhya sampann hai  ?

⁴⁹Have you accomplished the aim that you have of a yogi life and of being an image of experience? ⁵⁰You yourself should constantly experience the sparkling light on your forehead.

⁴⁵Sadā mastak sē chamaktī huī light khud kō bhī anubhav hō , khud bhī us svarūp mē̃ sthit hō , smr̥iti svarūp hō , smr̥iti karnē vālā nahī̃ , smr̥iti svarūp hō aur smr̥iti svarūp hai yā nahī̃ , uskā pramāṇ yah hai ki jahā̃ smr̥iti K|kē anubhavī svarūp haĩ vahā̃ apnē mē̃ samarthī her|har kārya kartē huē bhī anubhav hōgī .

⁵¹You yourself should be stable in that experience; be an embodiment of remembrance - not one who has to have remembrance but one who is an embodiment of remembrance. ⁵²The proof of whether you are an embodiment of remembrance or not is that, when you are an embodiment of the experience of that remembrance, you will experience yourself to have that power while carrying out any task.

⁴⁶Kārya bhinn-bhinn hōṅgē lēkin anubhav svarūp key|kī sthiti bhinn-bhinn nahī̃ hō .

⁵³The tasks may vary, but your stage of being an embodiment of experience should not vary.

⁴⁷Āj bāpdādā nē dēkhā ki mēhnat kyō̃ karnī paṛtī  ?

⁵⁴So, today, BapDada saw why you have to labour.

⁴⁸Anubhav svarūp bannē mē̃ number-vār puruṣhārth anusār dēkhā .

⁵⁵Baba saw that you are numberwise according to your effort in becoming an embodiment of experience.

⁴⁹Bāp-dādā kā har ēk bachchē sē jigrī pyār hai tō pyār vālē key|kī mēhnat dēkhī nahī̃ jātī .

⁵⁶BapDada has deep love in His heart for every child, and He therefore cannot bear to see anyone He loves having to labour.

⁵⁰Chāhē kisī bhī subject mē̃ mēhnat karnī paṛtī hai , kabhī-kabhī śhabda use karnā paṛtā hai , iskā kāraṇ hai anubhavī svarūp bannē key|kī kamī .

⁵⁷No matter what subject it is in which you may have to labour or use the word “sometimes”, the reason for it is that you lack being an embodiment of experience.

⁵¹Puruṣhārthī haĩ lēkin svarūp nahī̃ banē haĩ .

⁵⁸You are an effort-maker but you have not become an embodiment.

⁵²Ēk second mē̃ chār hī subject mē̃ apnē svamān K|kē anubhavī svarūp key|kī anubhūti hōnī chāhiē , jō dēh-abhimān najdīk ā nahī̃ sakē .

⁵⁹Experience being an embodiment of the experience of self-respect in all four subjects in a second, so that body consciousness cannot come close to you.

⁵³Jaisē rōśhnī kē āgē andhkār ṭhahar nahī̃ saktā . ⁵⁴Nikālnā nahī̃ paṛtā , natural jahā̃ andhkār hai vahā̃ rōśhnī cum|kam hai yā nahī̃ hai .

⁶⁰Just as darkness cannot remain in the face of light, you don’t have to chase it away. ⁶¹It is natural that where there is darkness, there is little or no light.

⁵⁵Tō sabsē baṛē mē̃ baṛī authority anubhav gāyā huā hai .

⁶²So, the greatest authority that is remembered is that of experience.

⁵⁶Anubhav kō hajārō̃ lōg badalnē chāhē , badal nahī̃ saktē .

⁶³Even if thousands of people try to change an experience, they cannot do that.

⁵⁷Jaisē āp sabnē chīnī kā anubhav karkē dēkhā hai ki vah mīṭhī hōtī hai , agar hajārō̃ lōg āpkō badalnē chāhē , badal saktē hō  ?

⁶⁴All of you must have experienced sugar and know that it is sweet. ⁶⁵Even if thousands of people tried to change your opinion, would they be able to do that?

⁵⁸Tō jō bhī subject haĩ , chāhē gyān key|kī , chāhē yōg key|kī , chāhē dhārṇā key|kī , chāhē sēvā key|kī , kisī mē̃ bhī chār mē̃ sē ēk mē̃ bhī mēhnat lagtī hai tō jarūr anubhav key|kī kamī hai . ⁵⁹Sēvā key|kī saphaltā mē̃ , dhārṇā mē̃ svabhāv-sanskār parivartan key|kī , yōg mē̃ bhī achal rahnē key|kī , yōgī jīvan key|kī anubhūti karnē key|kī jahā̃ mēhnat hai yā kabhī-kabhī kahtē hō , tō iskā arth|earth hai us subject mē̃ āp anubhavīmūrt nahī̃ banē hō .

⁶⁶In any subject, whether knowledge, yoga, dharna or service, out of any of the four, if you have to labour in any of them to finish something, to achieve success in the service you do, to transform your nature in the subject of dharna, to remain unshakeable in yoga, to experience a yogi life, if you have to labour or use the word “sometimes”, it means that you have not become an image of experience in that subject.

⁶⁰Anubhav kabhī-kabhī nahī̃ hōtā , natural nature hōtī hai .

⁶⁷An experience is not “sometimes”, it is one’s natural nature.

⁶¹Tō abhī sunā mēhnat karnē kā kāraṇ kyā  ?

⁶⁸So, did you hear what the reason is for having to labour?

⁶²Āpkō anubhav hōgā ki jis samay anubhav key|kī seat par set hōtē hō , kisī bhī vardān K|kē svarūp mē̃ anubhavī ban anubhav kartē hō tō us samay mēhnat nahī̃ karnī paṛtī hai , natural anubhūti hōtī hai , isliē abhī samay pramāṇ sab achānak hōnā hai .

⁶⁹When you experience being seated on the seat of experience, when you experience being an embodiment of a blessing, do you have to labour at that time? ⁷⁰It is a natural experience. ⁷¹This is why, according to the time now, everything is going to happen suddenly.

⁶³Batākē nahī̃ hōnā hai . ⁶⁴Jaisē abhī prakr̥iti key|kī bātō̃ mē̃ achānak kā khēl chal rahā hai , ārambh huā hai abhī .

⁷²It is not going to tell you in advance, before it happens. ⁷³There are games of the elements of nature taking place suddenly. ⁷⁴It has begun now.

⁶⁵Naī-naī bātē̃ achānak hō rahī haĩ , jaisē earthquake huā , thōṛē samay mē̃ lākhō̃ ātmāyē̃ chalī gaī , kyā unhō̃ kō patā thā ki kal ham hōṅgē yā nahī̃  ?

⁷⁵New things happen: suddenly there was an earthquake, and hundreds of thousands of people died in a short time. ⁷⁶Did they know whether they would be alive or not the next day?

⁶⁶Aisē kaī accident , bhinn-bhinn sthān par achānak hōnā ārambh hō gayā hai .

⁷⁷Many such accidents have begun to take place suddenly in different places.

⁶⁷Ikaṭṭhē K|kē ikaṭṭhē ēk samay anēkō̃ key|kī ticket kaṭ rahī hai tō aisē samay mē̃ āp ever ready haĩ  ?

⁷⁸Collectively, at the same time, a ticket is being clipped for many; so, at such a time, are you ever-ready?

⁶⁸Yah tō nahī̃ kahē̃gē ki puruṣhārth kar rahā hū̃  ?

⁷⁹You will not say that you are still making effort, will you?

⁶⁹Ever ready arthāt kōī bhī vardān yā svamān kā saṅkalp kiyā aur svarūp banā isliē bāpdādā āj is bāt par attention dilā rahē haĩ ki kisī bhī vardān kō phalībhūt kar vardān yā svamān K|kē svarūp K|kē anubhavī ban saktē hō  ?

⁸⁰Ever-ready means that whatever thought you have of a blessing or self-respect, you become an embodiment of that, and this is why BapDada is drawing your attention to this: Are you able to make any blessing fruitful and become experienced in the form of that blessing or self-respect? ⁸¹You will definitely have to become that.

⁷⁰Bannā hī paṛēgā .

⁸²You may say: “I am trying.”

⁷¹Kōśhiśh kar rahā hū̃ , agar kōśhiśh bhī karnī hai tō abhī sē kyōṅki bahut samay kā abhyās samay par madad dēgā .

⁸³If you are going to try, do that from now, because this practice over a long period of time will help at that time.

⁷²Puruṣhārthī nahī̃ , anubhavī kyōṅki anubhav key|kī authority āp sabkō almighty authority nē dī hai .

⁸⁴Do not be an effort-maker, but become experienced, because the Almighty Authority has given all of you the authority of experience.

⁷³Jaisē dēh bhān K|kē anubhavī haĩ , tō kyā dēh bhān kō yād karnā paṛtā hai ki maĩ phalānā hū̃  !

⁸⁵In the same way you are experienced in body consciousness; do you have to remember your body consciousness and think: I am so-and-so?

⁷⁴Mānō̃ āpkā nām dēh par paṛā , tō dēhbhān hō gayā nā , maĩ phalānā hū̃ , agar hajārō̃ lōg bhī āpkō kahē ki āp phalānā nahī̃ hō , āp yah hō , nām badlī|badalī karkē kahē tō āp mānē̃gē  ?

⁸⁶You have been given names for your bodies, and so that is body consciousness, is it not? ⁸⁷I am so-and-so: even if thousands of people tell you that you are not that and that you are this, and they use a different name for you, would you believe them?

⁷⁵Bhūlē̃gē apnā nām  !

⁸⁸Would you forget your name?

⁷⁶Janm lētē jō nām paṛā vah dēh bhān kitnā pakkā aur natural rahtā hai .

⁸⁹The awareness of the body connected with the name that has been given to you at birth has become so firm and natural.

⁷⁷Kōī aur kō bhī āpkē nām sē bulāyēṅgē , āpkō nahī̃ bulānā hai , lēkin āpkē nāmdhārī kō bulā rahē haĩ , āpkā kān nām suntē hī attention jāyēgā mujhē bulā rahē haĩ .

⁹⁰If someone is calling someone with the same name as yours, he is not calling you, but calling someone with the same name as yours. ⁹¹As soon as you hear your name, your attention would go there, because you would think that that person was calling you.

⁷⁸Tō dēh bhān itnā pakkā hō gayā hai .

⁹²This body consciousness has become so firm.

⁷⁹Aisē dēhī abhimānī , svamāndhārī , svarājya adhikārī itnā pakkā hō .

⁹³Similarly, be just as firm in being soul conscious, in maintaining your self-respect and in being a master of yourself.

⁸⁰Āp kahtē hō nā , hamārā jīvan parivartan hai tō parivartan kyā kiyā  ? ⁸¹Dēh bhān sē svamān , svarājya adhikārī banē̃ .

⁹⁴You say that your life has changed, so what have you changed? ⁹⁵From body consciousness, you have changed to self-respect and then you have become a master of yourself.

⁸²Tō check karō gyān svarūp banā hū̃  ?

⁹⁶So check: Have I become an embodiment of this knowledge?

⁸³Yā gyān sunnē aur sunānē vālā banā hū̃  ?

⁹⁷Or, have I become one who listens to this knowledge and relates it to others?

⁸⁴Gyān arthāt knowledge , knowledge kā practical rūp hai , knowledge kō kahtē haĩ , knowledge is light , knowledge is might , tō gyān svarūp bannā arthāt jō bhī karma karē̃gē vah light aur might vālā hōgā . ⁸⁵Yathārth hōgā .

⁹⁸Gyan means this knowledge. ⁹⁹The practical form of this knowledge is said to be: Knowledge is light, knowledge is might. ¹⁰⁰To be an embodiment of this knowledge means that whatever actions you perform, they will be filled with light and might; they will be accurate.

⁸⁶Iskō kahā jātā hai gyān svarūp bannā .

¹⁰¹This is known as being an embodiment of this knowledge.

⁸⁷Gyān sunānē vālā nahī̃ , gyān svarūp bannā .

¹⁰²Do not become one who just speaks this knowledge, but become an embodiment of this knowledge.

⁸⁸Yōg svarūp kā arth|earth hai karmēndriyō̃ jīt bannā .

¹⁰³To be an embodiment of yoga means to be a conqueror of the physical organs.

⁸⁹Her|har karmēndriy par svarājyadhārī .

¹⁰⁴Be a master of oneself over all your physical organs.

⁹⁰Iskō kahā jātā hai yōg arthāt yuktiyukt jīvan .

¹⁰⁵This is known as yoga, that is, a life that is yukti yukt.

⁹¹Aisē agar gyān yōg kā svarūp hai tō her|har guṇ key|kī dhārṇā automatically hōgī .

¹⁰⁶If you are an embodiment of this knowledge and yoga, you will then automatically be able to imbibe every virtue.

⁹²Jahā̃ gyān , yōg hai , yōgyukt hai vahā̃ guṇō̃ key|kī dhārṇā automatically hōgī . ⁹³Sēvā her|har samay automatic hōgī .

¹⁰⁷Where there is this knowledge and yoga and you are yogyukt, the imbibing of virtues takes place automatically; service will take place at every moment automatically.

⁹⁴Samay anusār chāhē mansā sēvā karē , chāhē vāchā karē , chāhē karmaṇā karē , chāhē snēh sambandh mē̃ karē , sēvā bhī her|har samay akhaṇḍ chaltī rahēgī .

¹⁰⁸According to the time, you may serve with your mind, with words, with actions, with love in your relationships: service will continue to take place continuously.

⁹⁵Sambandh samparka mē̃ bhī sēvā hōtī hai .

¹⁰⁹Service also takes place in relationships and connections.

⁹⁶Mānō kōī āpkē bhāī yā bahan brāhmaṇ parivār mē̃ thōṛā sā māyūs hai , thōṛā puruṣhārth mē̃ dull hai , kōī saṅskār K|kē vaśh hai , aisē samparka vālī ātmā kō āpnē umaṅg-utsāh dilāyā , sahyōg diyā , snēh diyā , yah bhī sēvā kā puṇya āpkā jamā hōtā hai .

¹¹⁰For instance, in the Brahmin family, if a brother or sister is a little sad, a little dull in his or her effort and is under the influence of a sanskar, you would give zeal and enthusiasm, co-operation or love to that contact soul; that is the charity of service that you will accumulate in your account.

⁹⁷Girē huē kō uṭhānā yah puṇya gāyā jātā hai .

¹¹¹It is an act of charity to uplift someone who has fallen down.

⁹⁸Tō sambandh aur samparka mē̃ bhī sēvā karnā yah sachchē sēvādhārī kā kartavya hai . ⁹⁹Sēvā milē yā sēvā dī jāē tō sēvā hai , vah nahī̃ .

¹¹²To serve your relations and contacts is the duty of a true server. ¹¹³It should not be that service is only the service that you receive or is given to you.

¹⁰⁰Svayã mansā , vāchā , karmaṇā , samparka sambandh mē̃ sēvā automatically hōtī rahē .

¹¹⁴Let service itself continue to take place automatically with your thoughts, words, deeds, relationships and connections.

¹⁰¹Kaī bār bāpdādā nē dēkhā ki samparka mē̃ kōī-kōī bachchā dēkhtā bhī hai ki inkā svabhāv saṅskār thōṛā jō hōnā chāhiē vah nahī̃ hai , lēkin yah tō hai hī aisā , yah badalnā nahī̃ hai , iskī sēvā karnā time west|waste hai , aisā saṅkalp karnā kyā yathārth hai  ?

¹¹⁵Many times, BapDada has seen that in connection with others, some children see that someone’s nature or sanskar is not what it should be. ¹¹⁶However, to have thoughts such as: “This one is like that anyway; he is never going to change, and it is a waste of time to serve this one.” - is it right to have such thoughts?

¹⁰²Jab āp māntē hō ki ham prakr̥iti kō bhī satōpradhān banānē vālē haĩ , prakr̥iti kō aur vah manuṣhyātmā hai , brāhmaṇ kahlātā hai lēkin saṅskār vaśh hai , jab prakr̥iti kā saṅskār badalnē key|kī challenge kī hai tō vah tō prakr̥iti sē puruṣh hai , ātmā hai . ¹⁰³Āpkē sambandh mē̃ hai .

¹¹⁷You believe that you are those who will make the elements satopradhan, that you will change the elements. ¹¹⁸However, that one is a human soul, one who calls himself a Brahmin but is influenced by sanskars. ¹¹⁹You have issued a challenge to change the sanskars of the elements, but that one is a being, a soul, someone who has a relationship with you.

¹⁰⁴Tō sachchā sēvādhārī apnē sēvā kā puṇya kamānē kē liē śhubh bhāvnā avaśhya rakhēgā .

¹²⁰So a true server would definitely have good wishes to earn the charity of serving him.

¹⁰⁵Yah tō hai hī aisā , yah badal hī nahī̃ saktā , yah śhubh bhāvnā nahī̃ , yah sūkṣhma ghr̥iṇā bhāvnā hai .

¹²¹To say: “This one is like that anyway. ¹²²He can never change.” - these are not good wishes; these are subtle feelings of dislike.

¹⁰⁶Phir bhī apnā bhāī bahan hai , phir bhī mērā bābā tō kahtā hai nā  !

¹²³Nevertheless, that one is your brother or sister and at least says: “My Baba”.

¹⁰⁷Tō sachchā sēvādhārī śhubh bhāvnā dēnē key|kī sēvā mē̃ bhī puṇya kamāyēgā .

¹²⁴A true server would earn in their account of charity by having good wishes for even those who have not served him.

¹⁰⁸Girē huē kō girānā nahī̃ , uṭhānā .

¹²⁵Do not push those who have fallen even further down. ¹²⁶Uplift them.

¹⁰⁹Sahyōg dēnā , iskō kahē̃gē sachchē sēvādhārī , puṇya ātmā .

¹²⁷Give them your co-operation. ¹²⁸This is known as being a true server, a charitable soul.

¹¹⁰Tō aisē apnē kō check karō itnā sēvā kā umaṅg-utsāh hai  ?

¹²⁹So, check yourself: Do I have this much zeal and enthusiasm for doing service?

¹¹¹Iskō kahā jātā hai anubhav K|kē authority vālā .

¹³⁰This is known as being an authority of experience.

¹¹²Tō abhī bāp-dādā yahī chāhtā hai , anubhavī mūrt banō , anubhav key|kī authority kō kārya mē̃ lagāō .

¹³¹So, BapDada now wants you to become an image of experience and to use your authority of experience.

¹¹³Chār hī subject mē̃ jō apnē kō anubhavī svarūp ban anubhav K|kē authority kō kārya mē̃ lagāyēṅgē , jō kamī hō uskō sampann karē̃gē , itnā apnē par attention dēgē vah hāth uṭhāō .

¹³²Those who will become embodiments of experience in all four subjects and will use the authority of experience, those who will remove any weakness, those who will pay this much attention to themselves, raise your hands!

¹¹⁴Man kā hāth uṭhā rahē hō nā  !

¹³³You are raising the hand of your mind, are you not?

¹¹⁵Śharīr kā hāth nahī̃ , man kā hāth uṭhāō .

¹³⁴Not your physical hand, but the hand of your mind.

¹¹⁶Man kā hāth uṭhānā kyōṅki bāpdādā śhivrātri par result lē̃gē .

¹³⁵Raise it! ¹³⁶Raise the hand of your mind, because BapDada will ask for the results on Shiv Ratri.

¹¹⁷Man mē̃ kōī kā bhī kamī kā saṅskār apnī śhubh bhāvnā kō cum|kam nahī̃ karē .

¹³⁷No one’s sanskar of weakness should reduce the good wishes in your mind.

¹¹⁸Uskā saṅskār tō ḍhīlā hai lēkin vah itnā tō powerful hai jō āpkī śhubh bhāvnā kō cum|kam kar lētā hai isliē jaisē brahmā bāp nē kyā nahī̃ dēkhā , kyā nahī̃ kiyā , jimmēvār hōtē phir bhī ant mē̃ śhubh bhāvnā , śhubh kāmnā K|kē tīn śhabda sabhī kō śhikṣhā dēkē gayē .

¹³⁸That one’s sanskar is slack, but it is powerful enough to reduce your good wishes. ¹³⁹What did Father Brahma not see, what did he not do? ¹⁴⁰While being responsible, he departed in the end after giving everyone the teaching of the three words of good wishes and pure feelings. ¹⁴¹You remember those, do you not?

¹¹⁹Yād hai nā  ! ¹²⁰Tīn śhabda yād haĩ nā  !

¹⁴²You remember the three words, do you not?

¹²¹Svayã bhī nirākārī , nirahaṅkārī , nirvikārī isī sthiti mē̃ avyakt banē̃ , kisī kō bhī karmabhōg key|kī feeling nahī̃ dilāī , kisnē samjhā ki karmabhōg samāpt hō rahā hai  !

¹⁴³He himself became avyakt with the stage of being incorporeal, egoless and viceless. ¹⁴⁴He did not give anyone the feeling that he was going through the suffering of karma. ¹⁴⁵Did anyone understand that his suffering of karma was now finishing?

¹²²Kyā hō gayā  ?

¹⁴⁶What happened?

¹²³Avyakt hō gayā .

¹⁴⁷He became avyakt.

¹²⁴Aisē brahmā bāp samān phariśhtā bhav kā vardān jō bāp nē karkē dikhāyā , follow brahmā bāp .

¹⁴⁸Father Brahma demonstrated the blessing of being angelic. ¹⁴⁹Follow Father Brahma!

¹²⁵Jaisē āp kahtē hō mērā bābā , tō bāp kyā kahtē haĩ  ?

¹⁵⁰Since you say: “My Baba”, what does the Father say?

¹²⁶Mērē bachchē haĩ .

¹⁵¹You are My children.

¹²⁷Aisī śhubh bhāvnā āpas mē̃ parivār key|kī bhī hōnā āvaśhyak hai .

¹⁵²It is necessary to have such good wishes for each other in the family.

¹²⁸Svabhāv nahī̃ dēkhō , bāp jāntē haĩ , bhāv svabhāv hai , lēkin bhāv svabhāv , pyār kō khatm nahī̃ karē , sambandh kō khatm nahī̃ karē , kārya kō saphal cum|kam karē yah right nahī̃ .

¹⁵³Do not look at anyone’s nature. ¹⁵⁴The Father knows that there is a conflict of natures. ¹⁵⁵However, any conflict of natures should not finish your love, it should not finish the relationship. ¹⁵⁶It is not right that it would not let the task be successful.

¹²⁹Parivār hai .

¹⁵⁷This is a family.

¹³⁰Kaun sā parivār hai  ?

¹⁵⁸Which family is it?

¹³¹Prabhu parivār , paramātma parivār .

¹⁵⁹It is God’s family. ¹⁶⁰Prabhu parivaar.

¹³²Ismē̃ kōī bhī kāraṇ sē pyār key|kī kamī nahī̃ hōnī chāhiē .

¹⁶¹Let there not be a lack of love here due to any reason.

¹³³Pyār arthāt śhubh bhāvnā jarūr hō .

¹⁶²Is it like that? ¹⁶³Is love lacking?

¹³⁴Kaisā bhī hai , paramātma parivār hai .

¹⁶⁴Let there definitely be love, that is, good wishes.

¹³⁵Jisnē mānā ki maĩ prabhu parivār kā hū̃ , tō parivār arthāt pyār .

¹⁶⁵No matter what someone is like, this is God’s family.

¹³⁶Agar parivār mē̃ pyār nahī̃ tō parivār nahī̃ .

¹⁶⁶You believe that you belong to God’s family, so family means love.

¹³⁷Yah paramātma parivār ēk kā ēk samay hī hōtā hai , itnā baṛā parivār paramātmā K|kē sivāē aur kiskā hō hī nahī̃ saktā .

¹⁶⁷If there is no love in this family, it is not a family. ¹⁶⁸This Godly family only exists at this one time. ¹⁶⁹No one except God can have such a huge family.

¹³⁸Tō check karnā kyōṅki yah bhī puruṣhārth mē̃ vighna paṛtā hai .

¹⁷⁰So, check, because even this causes an obstacle in your efforts.

¹³⁹Tō jab vighna mukt hōṅgē tabhī anubhavī ban anubhav K|kē authority dvārā sabhī kō anubhavī banāyēṅgē .

¹⁷¹Only when you become free from obstacles will you become experienced and make others experienced with the authority of your experience.

¹⁴⁰Achchhā .

¹⁷²Achcha.

¹⁴¹Chārō̃ ōr K|kē bachchō̃ kō bāpdādā dēkh dēkh khuśh hō gīt gātē vāh bachchē vāh  !

¹⁷³Seeing all the children everywhere, BapDada is pleased and is singing the song: Wah children! wah!

¹⁴²Her|har bachchē K|kē dil mē̃ bāp hai aur bāp K|kē dil mē̃ her|har bachchā hai .

¹⁷⁴In the heart of every child is the Father and in the heart of the Father is every child.

¹⁴³Aur yahā̃ itnā parivār madhuban nivāsī dēkhkar yah bhī khuśhī hōtī hai vāh madhuban vāh  !

¹⁷⁵Seeing this huge family, the residents of Madhuban, there is happiness, wah Madhuban! wah!

¹⁴⁴Sabkā asylum madhuban hai hī hai isliē madhuban mē̃ bhāgkar ā jātē haĩ .

¹⁷⁶Madhuban is anyway the asylum for everyone and this is why all of you come running to Madhuban.

¹⁴⁵Ab bāp key|kī jō āśhā hai vah jaldī sē jaldī pūrṇ karnā hai .

¹⁷⁷Now, you quickly have to fulfil the Father’s hopes.

¹⁴⁶Chār hī subject mē̃ anubhavī svarūp bannā hī hai .

¹⁷⁸You definitely have to become embodiments of experience in all four subjects.

¹⁴⁷Bāpdādā dēśh vidēśh chārō̃ ōr K|kē bachchē jahā̃ bhī baiṭhē dēkh rahē haĩ .

¹⁷⁹Seeing the children from this land and everywhere abroad sitting here, BapDada is pleased.

¹⁴⁸Sabhī kaisē dēkh dēkh harṣhit hō rahē haĩ .

¹⁸⁰Everyone is also pleased to see all of this.

¹⁴⁹Yah sādhan , yah science isī samay progress mē̃ jā rahī hai , naī naī invention duniyā K|kē haĩ lēkin āpkē phāydē K|kē sādhan achchhē achchhē nikāl rahē haĩ .

¹⁸¹These facilities and science are progressing at this time. ¹⁸²There are many new inventions of the world, but they are facilities for your benefit. ¹⁸³They are inventing many good inventions.

¹⁵⁰Dūr hōtē bhī sāth haĩ .

¹⁸⁴While being far away, you are together.

¹⁵¹Tō science vālō̃ kō bhī mubārak hai jō sādhan tō banāyē haĩ .

¹⁸⁵So, congratulations to the scientists for having invented the facilities.

¹⁵²Achchhā . ¹⁵³Dēśh vidēśh K|kē sabhī bachchō̃ kō bahut-bahut dil kā pyār aur yād svīkār hō aur viśhēṣh aisē viśhēṣh bachchō̃ kō namastē .

¹⁸⁶Please accept lots and lots of love and remembrance from the heart to all you children in this land and abroad, and, in particular, namaste to such special children.

¹⁵⁴Vardān  : knowledge key|kī light dvārā puruṣhārth K|kē mārg kō sahaj aur spaṣhṭ karnē vālē phariśhtā svarūp bhav

¹⁸⁷Blessing: May you become the form of an angel and, with the light of this knowledge, make the path of effort easy and clear.

¹⁵⁵Phariśhtēpan key|kī life mē̃ light aur might dōnō̃ hī spaṣhṭ dikhāī dētē haĩ .

¹⁸⁸Both light and might are clearly visible in the life of an angel.

¹⁵⁶Lēkin light aur might rūp bannē kē liē manan karnē aur sahan karnē key|kī śhakti chāhiē .

¹⁸⁹However, in order to become the form of light and might, you need to have churning power and the power to tolerate.

¹⁵⁷Mansā kē liē mananaśakti aur vāchā , karmaṇā kē liē sahanśhakti dhāraṇ karō phir jō bhī śhabda bōlē̃gē , karma karē̃gē vah usī K|kē pramāṇ hōṅgē .

¹⁹⁰For your mind, you need to have churning power and for your words and actions, you need to imbibe the power of tolerance. ¹⁹¹The words you speak and the actions you perform will then be according to these.

¹⁵⁸Agar yah dōnō̃ śhaktiyā̃ haĩ tō har ēk kē liē puruṣhārth kā mārg sahaj aur spaṣhṭ hō jāyēgā .

¹⁹²When you have both of these powers, the path of effort will become easy and clear for everyone.

¹⁵⁹Slōgan  : vyarth bōlnā arthāt anēkō̃ kō disturb karnā .

¹⁹³Slogan: To speak wastefully is to disturb many others.

¹⁶⁰

¹⁹⁴

¹⁶¹Yē avyakt iśhārē - sadā achal , aḍōl , ēkras sthiti kā anubhav karō

¹⁹⁵*** Om Shanti *** ¹⁹⁶Avyakt Signal: Constantly experience an unshakeable, immovable and constant stage.

¹⁶²Āp bachchē master prakr̥iiti-pati hō , is prakr̥iti K|kē khēl kō dēkh harṣhit hōtē rahō .

¹⁹⁷You children are the masters of matter and so you have to continue to remain happy while seeing these games of matter.

¹⁶³Chāhē prakr̥iti halchal karē , chāhē prakr̥iti sundar khēl dikhāē , dōnō̃ mē̃ prakr̥iiti-pati ātmāyē̃ sākṣhī hō khēl dēkhtī aur khēl mē̃ mazā lētī haĩ , ghabrātī nahī̃ haĩ isliē bāpdādā tapasyā dvārā sākṣhīpan key|kī sthiti K|kē āsan par achal aḍōl sthir rahnē kā viśhēṣh abhyās karā rahē haĩ .

¹⁹⁸Even if matter creates upheaval or shows you beautiful games, in both situations, souls who are the masters of matter will observe those scenes as detached observers and enjoy them and will not become afraid. ¹⁹⁹This is why BapDada is especially inspiring you to practise remaining unshakeable and immovable on your seat of the stage of a detached observer with your tapasya.