Avyakt murli for Thursday 8 June 1972
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| Hindi | Hinglish |
|---|---|
| आत्मा | aatma |
| शान्ति | shanti |
| मैं | main |
| हूँ | hoon |
0> 108-06-72om shanti avyakt baapdaadaamdhuban
0> > Avyakt BapDada 8th June 1972
2sampoorn stage ki parakh 3apne ko vighna-vinaashak samajhte ho?
1Do you consider yourselves to be destroyers of obstacles?
4koi bhi prakaar ka vighna saamne aave to saamna karne ki shakti apne mein anubhav karte ho?
2When any type of obstacle comes in front of you, do you experience within yourself the power to face that obstacle?
5arthaat apne purooshaartha se apne aapko baapdaada ke va apni sampoorn sthiti ke sameep jaate anubhav karte ho va vahaan ka vahaan hi rookne vaale apne ko anubhav karte ho?
3That is, through your own effort, do you experience yourself to be close to BapDada and your complete stage? 4Or, do you experience yourself to be standing in the same place?
6jaise raahi kab rookta nahin hai, aise hi apne ko raat ke raahi samajh chalte rehte ho? 7sampoorn sthiti ka mukhya gun practical karma mein va sthiti mein kyya dikhaai deta hai va sampoorn sthiti ka vishesh gun kaunsa hota hai, jis gun se yeh parakh sako ki apni sampoorn sthiti ke sameep hain va door hain?
5Just as a traveller never stops anywhere, in the same way, do you consider yourself to be a traveller of the night, and continue to move along? 6What main virtue of the perfect stage is visible in your practical action? 7Or, what is the special virtue of the perfect stage - through which you can recognise whether you are close to your perfect stage or far away?
8abhi ek second ke liye apni sampoorn sthiti mein sthit hote hue phir bataao kaunsa vishesh gun sampoorn stage ko va sthiti ko pratyaksha karta hai?
8Now, stabilise yourself in your perfect stage for a second, and tell Baba what special virtue reveals the perfect stage.
9sampoorn stage va sampoorn sthiti jab aatma ki ban jaati hai to iska practical karma mein kya gaayan hai?
9When a soul has created the stage of perfection, then what is the praise of his practical action? 10That of equanimity.
10samaanta ka। 11ninda stuti, jay-paraajay, sukh-duhkh sabhi mein samaanta rahe, isko kaha jaata hai sampoornata ki stage।
11When there is equanimity - in praise and defamation, victory and defeat, happiness and sorrow - it is called the stage of equanimity, or the stage of perfection.
12duhkh mein bhi soorat va mastak par duhkh ki lahar ke bajaae sukh va harsha ki lahar dikhaai de।
12Even at times of sorrow, instead of waves of sorrow being visible on your face and forehead, waves of happiness and joy should be visible.
13ninda sunte hue bhi aise hi anubhav ho ki yeh ninda nahin, sampoorn sthiti ko paripakva karne ke liye yeh mahima yogya shabd hain, aisi samaanta rahe।
13While hearing defamation, it should not be experienced as defamation, but as praiseful words to make your stage of perfection stronger. 14There should be such equanimity.
14isko hi baapdaada ke sameepta ki sthiti kah sakte hain।
15This is called the stage of closeness to BapDada.
15zara bhi antar na aave -- na drishti mein, na vriti mein।
16There should not be the slightest difference in your vision, or in your attitude.
16yeh dushman hai va gaali dene vaala hai, yeh mahima karne vaala hai -- yeh vriti na rahe।
17There should not be the attitude that someone is an enemy, or that someone is one who insults you, or that another is one who praises you.
17shubhaachintak aatma ki vriti va kalyaankaari drishti rahe।
18Let there be the attitude of a well- wisher, and the vision of a benefactor.
18donon prati ek samaan, isko kaha jaata hai -- samaanta।
19To be the same to both types is known as having equanimity.
19samaanta arthaat balance theek na hone ke kaaran apne oopar baap dvaara bliss nahin le paate ho।
20When there isnt equanimity - that is, balance - you are unable to experience bliss from the Father for yourself.
20baap blissful hai na।
21Baba is the blissful One.
21agar apne oopar bliss karni hai va baap ki bliss leni hai to iske liye ek hi saadhan hai -- sadaiv donon baaton ka balance theek rahe। 22jaise sneh aur shakti - donon ka balance theek rahe to apne aapko bliss va baap ki bliss milti rahegi।
22If you wish to experience bliss, or to take bliss from the Father, then there is only one method for this: let there constantly be an accuratebalance of both love and power.When there is an accurate balance of both aspects, you will automatically continue to receive bliss.
23balance theek rakhne nahin aata hai।
23Do you not know how to maintain an accurate balance?
24jaise woh nat hote hain na।
24What is the speciality of tightrope walkers?
25unki visheshta kya hoti hai?
25That of keeping their balance.
26balance ki। 27baat saadhaaran hoti hai lekin kamaal balance ki hoti hai। 28khel dekha hai na nat ka।
26It may be an ordinary thing, but the wonder is of keeping ones balance. 27You have seen the act of tightrope walking, have you not?
29yahaan bhi kamaal balance theek rakhne ki hai।
28Here, too the wonder is of maintaining an accurate balance.
30balance theek nahin rakhte ho।
29However, you do not keep an accurate balance.
31mahima sunte ho to aur hi nasha chadh jaata hai, glaani se ghrina aa jaati।
30When you hear praise, you become even more intoxicated; and when you hear defamation, you have dislike.
32vaastav mein na mahima ka nasha, na glaani se ghrina aani chaahiye।
31In fact, there should neither be intoxication through being praised, nor dislike through being defamed.
33donon mein balance theek rahe; to phir svayan hi saakshi ho apne aapko dekho to kamaal anubhav hogi।
32If the two are well balanced, then - when you look at yourself as a detached observer - you will experience wonders.
34apne aapse santushtata ka anubhav hoga, aur bhi aapke is karma se santushta honge।
33You will experience contentment in yourself. 34And others will also be content with your actions.
35to isi purooshaartha ki kami hone ke kaaran balance ki kami kaaran blissful life jo honi chaahiye woh nahin hai।
35However, because you are lacking in this effort - because of a lack of balance - you do not have the blissful life you should have.
36to ab kya karna pade?
36So, what should you do now?
37balance theek rakho।
37Keep an accurate balance.
38kai aisi do-do baaten hoti hain -- nyaara aur pyaara, mahima aur glaani।
38There are many such pairs of things: to be loving and detached, praise and defamation.
39tumhaara pravriti maarga hai na।
39This is your family path.
40aatma aur shareer bhi do hain।
40The soul and the body are also two.
41baap aur daada bhi do hain।
41Bap and Dada are also two.
42donon ke karttavya sevishva-parivartan hota hai।
42World transformation takes place through the activities of both.
43to pravriti-maarga anaadi, avinaashi hai।
43So, the family path is eternal and imperishable.
44laukik pravriti mein bhi agar ek theek chalta hai, doosra dheela hota hai, balance theek nahin hota hai to khitkhit hoti hai, samay vesta jaata hai।
44In a lokik household too, if one is moving along well, and the other is slack - that is, if there is not an accurate balance - then there is then conflict and time is wasted.
45jo shreshtha praapti honi chaahiye woh nahin kar paate hain।
45Then you are not able to attain the elevated attainment that you should.
46ek paanv se chalne vaale ko kya kaha jaata hai?
46What would you call those who walk with only one foot?
47langada।
47Crippled.
48woh high jump de sakega va tej daud laga sakega?
48Would such a person be able to take a high jump? 49Or run fast?
49to ismen bhi agar samaanta nahin hai to aisepurushaartheeko kya kaha jaavega?
50So, in this too, if there isnt equanimity, what would you call such effort-makers?
50agar purooshaartha mein ek cheez ki praapti adhik hoti hai aur doosre ki kami mahsoos karte hain to samajhna chaahiye ki high jump nahin de sakenge, daud nahin sakenge।
51If, in your efforts, you have greater attainment through one thing, and experience a weakness in something else, then you should understand that you will not be able to take a high jump.
51to jab high jump nahin de sakenge, daud nahin sakenge to sampoornata ke sameep kaise aayenge?
52You will not be able to run. 53So, when you are not able to take a high jump or run, then how will you come close to perfection?
52yeh kami aa jaati hai jo svayan bhi varnan karte ho।
54You develop this weakness, which you yourself also speak about.
53sneh ke samay shakti merge ho jaati hai, shakti ke samay sneh merge ho jaata hai।
55At the time of giving love, power is merged. 56And at the time of needing power, love becomes merged.
54to balance theek nahin raha na।
57So that is not an accurate balance then, is it?
55donon ka balance theek rahe, isko kaha jaata hai kamaal।
58When there is an accurate balance of the two, then this is called a wonder.
56ek samay ek jor hai; doosre samay par doosra jor hai to bhi doosri baat।
59The one is more powerful at one time and the other is more powerful at another, then that too is a different matter.
57lekin ek hi samay par donon balance theek rahen, isko kaha jaata hai sampoorn।
60However, when there is an accurate balance of both at the same time, then this is known as perfection.
58ek merge ho doosra emerge hota hai to prabhaav ek ka padta hai।
61If one is merged, and the other has emerged, then only one creates an influence.
59shaktiyon ke chitron mein sadaiv do gunon ki samaanta dikhaate hain -- snehi bhi aur shakti-roop bhi।
62The Shaktis are always portrayed with equanimity in two virtues: being both loving, and embodiments of power.
60nainon mein sadaiv sneh aur karma mein shakti- roop।
63In their eyes there is constant love, and in their actions they are embodiments of power.
61to shaktiyon ko chitrakaar bhi jaante hain ki yeh shiv-shaktiyaan donon gunon ki samaanta rakhne vaali hain।
64So, those artists also know that they were the Shiv Shaktis who kept a balance by having equanimity of both virtues.
62isliye woh log bhi chitra mein isi bhaav ko prakat karte hain।
65This is why they portray such feelings in their images.
63jab practical mein kiya hai tabhi to chitra bana hai।
66Those images have only been created because you have been that in the practical form.
64to aisi kami ko abhi sampanna banaao, tab jo prabhaav nikalna chaahiye woh nikal sakega।
67So, now remove this weakness, because only then will the influence that should be created take place.
65abhi is baat ka prabhaav jaasti, doosron ka kam hone kaaran thoda prabhaav hota hai।
68Now, because one aspect creates a greater influence than the other, there is little impact.
66ek baat ka varnan kar dete hain, sabhi ka nahin kar sakte।
69They speak of one thing, but they cannot speak of all virtues, of everything.
67banna to sarva gun sampanna hai na।
70However, you have to become full of all virtues, do you not?
68to aise sampoornata ko sameep laao।
71So, bring perfection close in this way.
69jaise dharma aur karma, donon ka sahayog bataate ho।
72Similarly, you show the co-operation between dharma and karma.
70log donon ko alag karte hai, aap donon ka sahayog bataate ho।
73People separate the two, whereas you show the co-operation between the two.
71to karma karte hue। 72dharma arthaat dhaarna bhi sampoorn ho to dharma aur karma donon ka balance theek hone se prabhaav badhega।
74So, while performing action, let there be religion(dharma)- that is, complete imbibing (dharna) - and then, because the balance of dharma and karma is accurate, the impact will be greater.
73karma karne samay karma mein to lag jaate aur dhaarna poori nahin hoti; to isko kya kaha jaayega?
75While performing actions, you become engrossed in your actions, but if you do not have complete dharna, then what would you call that.
74logon ko kehte ho - dharma aur karma ko alag karne ke kaaran aaj ki jeevan va paristhitiyaan aisi ho gai hain।
76You tell people that the life and situations of today have become like they are because dharma and karma have been separated.
75to apne aap se poochho ki dharma aur karma arthaat dhaarnaayen aur karma, donon ki samaanta rehti hai va karma karte phir bhool jaate ho? 76jab karma samaapta hota tab dhaarna smriti mein aati hai।
77So, ask yourself: is there equanimity in dharma and karma - that is, in your dharna and in your actions? 78Or, do you forget while performing actions, and then - when your karma finishes - you become aware of the dharna.
77jab bahut karma mein busy rehte ho, us samay itni dhaarna bhi rehti hai va jab kaarya halka hota hai tab dhaarna bhaari hoti hai?
79At the time when you remain very busy in karma, do you also have dharna? 80Or is your dharna only powerful when the karma is light?
78jab dhaarna bhaari hai to karma halka ho jaata hai?
81When there is dharna to a greater extent, does the karma become slack?
79taraaju ka donon taraph ek samaan chalta rahe tab taraaju ka moolya hota hai।
82Only when both the pans of a balance work accurately does the balance have any value.
80nahin to taraaju ka moolya hi nahin।
83Otherwise, the balance has no value.
81taraaju hai buddhi।
84The balance is the intellect.
82buddhi mein donon baaton ka balance theek hai to unko shreshtha buddhivaan va divya buddhivaan, tej buddhivaan kahenge।
85If someone has an accurate balance of the two aspects in the intellect, then that one would be called one with an elevated intellect, a divine intellect, and a sharp intellect.
83nahin to saadhaaran buddhi।
86Otherwise, it is an ordinary intellect.
84karma bhi saadhaaran, dhaarnaayen bhi saadhaaran hoti hain।
87Then your karma and dharna are both ordinary.
85to saadhaaranta mein samaanta nahin laani hai lekin shreshthata mein samaanta ho।
88So, you do not have to bring about equanimity in being ordinary, but let there beequanimity in being elevated .
86jaise karma shreshtha vaisi dhaarna bhi shreshtha।
89Just as your karma is elevated, in the same way, your dharna also has to be elevated.
87karma dhaarna arthaat dharma ko merge na kar de, dhaarna karma ko merge na kare to dharma aur karma - donon hi shreshthata mein samaan rahen - isko kaha jaata hai dharmaatma।
90Karma should not merge dharna - that is, dharma - and dharna should not merge the karma. 91So dharma and karma should both be equal in being elevated: such a soul is called a righteous soul(dharamatma) .
88dharmaatma kaho va mahaan aatma va karmayogi kaho, baat ek hi hai।
92Whether you call someone a righteous soul, a great soul(mahan-atma) , or a karma yogi, it is one and the same thing.
89aise dharmaatma bane ho?
93Have you become such a righteous soul?
90aise karmayogi bane ho?
94Have you become such a karma yogi?
91aise blissful bane ho?
95Have you become blissful in this way?
92ekaantavaasi bhi aur saath-saath ramneekta bhi itni hi ho।
96You should be one who stays in solitude, but you should also have an entertaining nature to the same extent.
93kahaan ekaantavaasi aur kahaan ramneekta!
97Sometimes you should be in solitude, and sometimes you should be entertaining.
94shabdon mein to bahut antar hai, lekin sampoornata mein donon ki samaanta rahe।
98There is a lot of difference in these words, but in the stage of perfection, there should be equanimity of the two.
95jitna hi ekaantavaasi utna hi phir saath-saath ramneekta bhi hogi।
99You should be entertaining to the extent that you remain in solitude.
96ekaanta mein ramneekta gaayab nahin honi chaahiye।
100Your entertaining nature should not disappear while in solitude.
97donon samaan aur saath- saath rahen।
101Both should exist at the same time to the same extent.
98aap jab ramneekta mein aate ho to kehte ho antarmukhta se neeche aa gaye aur antarmukhta mein aate ho to kehte ho aaj ramneekta kaise ho sakti hai?
102When you become entertaining, you say that you have come down from being introverted. 103And when you become introverted, you ask how it is possible to be entertaining.
99lekin donon saath-saath hon।
104However, both should exist simultaneously.
100abhi-abhi ekaantavaasi, abhi-abhi ramneek। 101jitni gambheerta utna hi milansaar bhi hon। 102aise bhi nahin - sirf gambheermoorta hon।
105You should be in solitude one moment, and be entertaining in the next moment. 106You should be harmonious, to the same extent that you are mature and serious.
103milansaar arthaat sarva ke sanskaar aur svabhaav se milne vaala।
107It should not be that you just remain an image of maturity and seriousness.
104gambheerta ka arth yeh nahin ki milne se door rahen।
108To be harmonious means to be in harmony with the sanskars and nature of everyone.
105koi bhi baat ati mein achhi nahin hoti hai।
109Maturity does not mean that you remain distant and dont meet everyone.
106koi baat ati mein jaati hai to usko toofaan kaha jaata hai।
110Anything in its extreme is not good. 111When something goes into its extreme it is called a storm.
107ek gun toofaan misal ho, doosra merge ho to achha lagega?
112If one virtue is like a storm, and another virtue is merged, then would that seem right?
108nahin।
113No.
109to aise apne mein powerful dhaarna karni hai। 110jaise chaaho vahaan apne ko tika sako।
114So, have such powerful dharna within yourself that you are able to stabilise yourself wherever you want.
111aise nahin ki buddhi roopi paanv tik na sake। 112balance theek na hone ke kaaran tik nahin sakte। 113kab kahaan, kab kahaan gir jaate va hilte-julte rehte hain। 114yeh buddhi ki halchal hone ka kaaran samaanta nahin hai arthaat sampanna nahin hain।
115It should not be that you are unable to stabilise the foot of your intellect - that, when there isnt an accurate balance you are not able to stabilise yourself, but you sometimes fall in one place, and sometimes in another place; or you continue to fluctuate.
115koi bhi cheez agar full ho to uske beech mein kab halchal nahin ho sakti। 116halchal tab hoti hai jab kami hoti hai, sampanna nahin hota hai।
116The reason for this fluctuation of the intellect is that there is not equanimity - that is, you are not complete. 117Anything that is full cannot shake.
117to yeh buddhi mein vyartha sankalpon ki va maaya ki halchal tab machti hai jab phool (Full) nahin ho, sampanna nahin ho।
118There is shaking when there is something lacking - when something is not full. 119So, this upheaval of wasteful thoughts - or of Maya - takes place when something is not full.
118donon mein sampanna va samaanta ho to halchal ho hi nahin sakti।
120When you are full, and there is equanimity of the two, then there cannot be any fluctuation.
119to apne aapko kisi bhi halchal se bachaane ke liye sampanna bante jaao to sampoorn ho jaayenge।
121So, in order to save yourself from any type of upheaval, continue to become complete, and you will become perfect.
120sampoorn sthiti va sampoorn stage arthaat sampoorn vastu ka prabhaav na nikle - yeh to ho hi nahin sakta।
122It is impossible for there not to be any impact or influence from anything that is perfect and complete.
121chandrama bhi jab 16 kala sampoorn ho jaata hai to na chaahte hue bhi harek ko apni taraph aakarshitkarta hai।
123When the moon is 16 celestial degrees full, it attracts everyone towards itself against their conscious wish.
122koi bhi vastu sampanna hoti hai to apne aap aakarshan karti hai।
124When anything is full and complete it automatically attracts towards itself.
123to sampoornata ki kami ke kaaranvishvaki sarva aatmaon ko aakarshan nahin kar paate ho।
125So, you are not able to attract all the souls of the world, because of your lack of perfection.
124jitni apne mein kami hai utna aatmaon ko apni taraph kamaaakarshitkar paate ho।
126To the extent that you have weaknesses within yourself, you are not able to attract other souls towards yourself.
125chandrama ki kala kam hoti hai to kiska attention nahin jaata hai।
127When the degrees of the moon have decreased, no ones attention goes to it.
126jab sampoorn ho jaata hai to na chaahte hue bhi sabhi ka attention jaata hai।
128But when it becomes full, then everyones attention goes to it, even against their wish.
127koi dekhe na dekhe, lekinazroor dekhne mein aata hi hai।
129Whether someone deliberately looks at it or not, it is still visible.
128sampoornata mein prabhaav ki shakti hoti hai।
130In perfection, there is the power to influence.
129to prabhaavshaali banne ke liye sampanna banna pade।
131So, in order to be influential, you have to become complete. 132Do you understand?
130samjha?
133Achcha.
131agar balance theek nahin hota hai to hilne-julne ka jo khel karte ho, woh saakshi ho dekho to apne oopar bhi bahut hansi aave।
134When the balance is not right, and you watch the games of fluctuation as a detached observer, then you will be very amused with yourself.
132jaise koi apne poore hosh mein nahin hota hai to unki chalan dekh hansi aati hai na।
135It will be just as when someone is not fully aware of himself, and you become amused at his activity.
133to apne aapko bhi dekho - jab maaya thoda-bahut bhi behosh kar deti hai, apni shreshtha smriti ka hosh gaayab kar deti hai; to us samay chaal kaisi hoti hai?
136So, also look at your own self when Maya makes you a little bit unconscious - that is, when she makes you lose the awareness of your elevated stage. 137What is your condition at that time?
134woh najaara saamne aata hai?
138Does that scene come in front of you?
135us samay agar saakshi ho dekho to apne aap par hansi aavegi। 136baapdaada saakshi hokar khel dekhte hain।
139If you look at yourself as a detached observer at that time, then you would be amused.
137harek bachche ka to…aisa khel dikhaana achha lagta hai?
140BapDada watches the games of each child as the detached Observer.
138baapdaada kya dekhna chaahte hain, usko bhi tum jaante ho।
141And so, do you like showing such games? 142You know what BapDada wants to see.
139jab jaante ho, maante bhi ho, phir chalte kyon nahin ho?
143Since you know and you accept it, then why do you not move along in that way?
140teen kone theek hon baaki ek theek na ho; to kya hoga?
144If three corners are fine and the other is not, then what will happen?
141chaaron hi baaten jaante hue bhi, maante hue bhi, varnan bhi karte ho lekin kuchh chalte ho, kuchh nahin chalte ho।
145You know about the four things - you accept them, you speak about them - but you observe following some of them, and not others.
142to kami ho gai na। 143abhi is kami ko bharne ka prayatna karo।
146And so something will be lacking, will it not? 147Now, try to fill in that gap.
144jaise do- do baaten sunaaeen na।
148You have been told about pairs of things.
145to aise hi knowledgeful aur powerful - in donon ka balance theek rakho to sampoornata ke sameep aa jaayenge।
149In the same way, with knowledge-full and powerful: if you keep an accurate balance of these two, then perfection will come close.
146knowledgeful bahut bante ho, powerful kam bante ho; to balance theek nahin rehta।
150You become very knowledge-full, but not so powerful, and so the balance is not fine.
147shaktiyon ko aur shakti ko bailensad dikhaate hain, aasheervaad deta hua dikhaate hain।
151The Shaktis are shown balanced with powers - they are shown giving blessings.
148to svayan apne balance mein theek na honge, apne oopar hi balance nahin kar sakenge to anekon ke liye master blissful kaise ban sakenge?
152But if your own balance is not correct - if you are unable to have balance in yourself - then how will you be able to be master- blissful for others?
149abhi to is cheezke sabhi bhikhaari hain।
153At present, all are beggars in this.
150bliss ke vardaani va mahaadaani shiv aur shaktiyon ke sivaae koi nahin hain।
154Apart from Shiva and the Shaktis, no one else is a bestower and a great donor of bliss.
151to jis cheezke vardaani va mahaadaani ho woh pahle svayan mein sampanna hongi tabhi to doosron ko de sakenge na।
155So, whether you are a bestower or a great donor, you yourself should be full in that, because only then will you be able to give to others.
152aise master knowledgeful, blissful aur itna hi phir careful, shreshtha aatmaon ko namaste।
156To such master knowledge-full, blissful, and just as careful, elevated souls: namaste. 157* * * O M S H A N T I * * *