Avyakt murli for Sunday 12 November 1972

⁰> ¹12-11-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > Avyakt BapDada 12th November 1972

²Alaukik karma karnē kī|key kalā ³Avyaktmūrt arthāt is śharīr mē̃ part bajānē vālē ati nyārē aur ati pyārē kī|key sthiti mē̃ sthit rahnē kē|K anubhavīmūrt ban gayē hō  ?

¹Have you become an avyakt image - that is, have you become an embodiment of the experience of a stable stage of being extremely loving and detached, whilst playing your part through that body?

⁴Her|har samay mālik aur bālak , dōnō̃ hī sāth-sāth part bajānē mē̃ yatn karnē vālē nahī̃ , lēkin sahaj svarūp ban gayē hō  ?

²You are not one who is constantly trying to maintain a balance of being the master and the child, and playing the part; but you have easily become an embodiment of this, have you not?

⁵Vā mālik bantē hō tō bālakpan bhūl jātā hai vā bālak bantē hō tō mālikpan bhūl jātā hai  ?

³Or is it that when you become the master, you forget to be the child; and when you become the child, you forget to be the master?

⁶Abhī-abhī mālik , abhī-abhī bālak .

⁴Be the master in one moment, and the child in the next.

⁷Abhī-abhī karmayōgī , abhī-abhī dēh sē bhī parē , karma sē bhī parē , lagna mē̃ magna rahnē vālē yōgī ban saktē hō  ?

⁵Can you be a karma yogi in one moment, and then - in the next moment - go beyond the body and action, and become a yogi merged in love?

⁸Saṅkalp aur karma - dōnō̃ hī samān banē haĩ vā saṅkalp aur karma mē̃ antar hai  ?

⁶Have both your thoughts and actions become equal? ⁷Or is there a difference between your thoughts and your actions?

⁹Saṅkalp kiyā aur practical rūp mē̃ āyā , aisī practice huī hai  ?

⁸Have you developed the practice of creating a thought, and instantly putting it into a practical form?

¹⁰Yād kī yātrā par chalnē vālē rāhī itnē samīp āyē hō  ?

⁹Have you travellers of the pilgrimage of remembrance come that close?

¹¹Sahaj bhī aur samīp bhī haĩ , yah dōnō̃ hī anubhav hōtē haĩ  ?

¹⁰Do you experience both of these stages to be easy and close?

¹²Is yād kī yātrā kē|K anēk anubhav kartē - kartē ab knowledgeful aur powerful banē hō  ?

¹¹Having had many experiences on the pilgrimage of remembrance, have you become knowledge-full and powerful?

¹³Jaisē yātrā mē̃ bīch-bīch mē̃ caṭṭiyā̃ ātī haĩ , jissē mālūm paṛtā hai ki kahā̃ tak pahuñchē haĩ aur kahā̃ tak ab pahuñchnā hai .

¹²On a pilgrimage, you have milestones every now and then, from which you can tell how far you have come, and how far you still have to go.

¹⁴Āp yād kī yātrā kē|K rāhī is yātrā kī|key kitnī caṭṭiyā̃ pār kar chukē hō arthāt yād kī kitnī stages kō pār kar chukē hō  ?

¹³So, too, how many milestones have you travellers of the pilgrimage of remembrance passed by? ¹⁴That is, how many stages of remembrance have you already passed?

¹⁵Last stage vā final stage kaunsī hai  ?

¹⁵What is the last and final stage?

¹⁶Uskō aisē hī spaṣhṭ dēkh aur jān rahē hō jaisē kōī vastu bahut samīp aur sammukh ā jātī haĩ .

¹⁶Are you able to see and know it as clearly as when something is close in front of you - so that you are able to see it and recognise it?

¹⁷Tō uskō sahaj jān , dēkh rahē hō ki abhī dēkhnē sē dūr hai  ?

¹⁷In the same way, are you able see and know your destination clearly and easily?

¹⁸Dēkhtē rahtē hō vā sirph jānā hai  ?

¹⁸Or is is still so far away that you cannot see it?

¹⁹Vā itnā sammukh vā samīp ā gayē hō jō kaī bār us mañjil par pahuñch , thōṛē samay kā anubhav bhī kartē rahtē hō  ?

¹⁹Are you able to see it? ²⁰Or do you only know it? ²¹Or have you come so close in front of it, that it seems that you have reached your destination, and are experiencing it for a short while?

²⁰Anubhav hōtā hai  ?

²²Do you have that experience?

²¹Phir usī anubhav mē̃ rahtē kyō̃ nahī̃ hō  ?

²³Then why do you not stay in that experience?

²²Sthiti kā anubhav hōtā hai , bākī sthit rahnā nahī̃ ātā , aisē  ?

²⁴Is it that you experience that stage, but that you do not know how to maintain that stage?

²³Sadā sthit kyō̃ nahī̃ hō pātē hō , kāraṇ  ?

²⁵Why are you not able to maintain that stage constantly?

²⁴Sarvisavā jō brāhmaṇō̃ kē|K karma haĩ , jis karma kō alaukik karma kahā jātā hai , aisē alaukik karma vā īśhvarīy sēvā kab bhī sthiti sē nīchē lānē kē nimitt nahī̃ ban saktē .

²⁶What is the reason? ²⁷Service or actions performed by Brahmins are called “alokik actions”. ²⁸Such alokik actions - or Godly service - can never become instrumental in bringing your stage down.

²⁵Agar kōī kō aisē anubhav hōtā hai ki alaukik karma kē|K kāraṇ nīchē ātē haĩ tō uskā arth|earth hai ki us ātmā kō alaukik karma karnē kī|key kalā nahī̃ ātī hai .

²⁹If a soul experiences coming down because of alokik actions, it means that that soul does not know the art of performing alokik actions. ³⁰Performers who show their talents in a circus, show their talents in every action - their every action is an art.

²⁶Jaisē kalā dikhānē vālē kalābāj vā circus mē̃ kām karnē vālē her|har karma kartē huē , her|har karma mē̃ apnī kalābājī dikhātē haĩ .

³¹In the same way, can you elevated souls - who are karma yogis, constant yogis, easy yogis, and Raja yogis - not perform every action with the art of being loving and detached?

²⁷Unhō̃ kā her|har karma kalā ban jātā hai . ²⁸Tō kyā āp śhrēṣhṭh ātmāē̃ , karmayōgī , nirantar yōgī , sahyōgī , rājyōgī her|har karma kō nyārē aur pyārē rahnē kī|key kalā mē̃ nahī̃ kar saktē  ?

³²Just as so many people desire to see the art of those people who use their physical bodies, so too the souls of the entire world will come with the desire to see the art of your intellects, and the art of your alokik actions. ³³So will you not show this talent?

²⁹Jaisē unhō̃ kē|K śharīr kī|key kalā dēkhnē kē|K liyē kitnē lōg ichchhuk hōtē haĩ  !

³⁴Those people are able to mould every organ of their bodies as and how they wish, for as long as they wish: this is their art.

³⁰Āpkī buddhi kī|key kalā , alaukik karma kī|key kalā dēkhnē kē liē sārē viśvakī ātmāē̃ ichchhuk ban kar āvēṅgī .

³⁵In the same way, can all of you not stabilise your intellects for as long as you want, wherever you want, when you want? ³⁶Theirs is a game of the physical body, whereas here it is a matter of the intellect.

³¹Tō kyā ab yah kalā nahī̃ dikhāvēṅgē  ?

³⁷Those who know this art become sixteen celestial degrees full.

³²Jaisē vah lōg śharīr kē|K kōī bhī aṅg kō jaisē chāhē̃ , jahā̃ chāhē̃ , jitnā samay chāhē̃ kar saktē haĩ , yahī tō kalā hai .

³⁸With this art, you are automatically able to develop all the other arts. ³⁹Such a soul-conscious stage easily cools down all the vices.

³³Āp sabhī bhī buddhi kō jab chāhō , jitnā samay chāhō , jahā̃ sthit karnā chāhō vahā̃ sthit nahī̃ kar saktē hō  ?

⁴⁰In the same way, the art of the intellect can make you full of all virtues, that is, it can make you complete with all virtues.

³⁴Vah hai śharīr kī|key bājī , yah hai buddhi kī|key .

⁴¹So, to what extent have you practised and experienced this art?

³⁵Jiskō yah kalā ā jātī hai vahī 16 kalā sampann bantē haĩ .

⁴²If all of you were to receive the direction now - to become bodiless in a second - would you be able to do this?

³⁶Is kalā sē hī anya sarv kalāē̃ svataḥ hī ā jātī haĩ .

⁴³Are you able to stabilise yourself in this stage in a second?

³⁷Aisē ēk dēhī-abhimānī sthiti sarv vikārō̃ kō sahaj hī śhānt kar dētī hai .

⁴⁴At a time when you are very busy in performing actions, and you receive the direction, then what should you do?

³⁸Aisē yahī buddhi kī|key kalā sarv kalāō̃ kō apnē mē̃ bharpūr kar saktī hai vā sarv kalā sampann banā saktī hai .

⁴⁵It is also just as when a battle is about to begin, and you are given the order to leave your home at that very moment: what do you have to do then? ⁴⁶You definitely have to do that.

³⁹Tō is kalā mē̃ kahā̃ tak abhyāsī vā anubhavī banē hō  ?

⁴⁷So, if BapDada suddenly gives you a direction to leave the home of your body - to leave the stage of body consciousness and to become soul conscious.. to go beyond this world to your sweet home - would you be able to do that? ⁴⁸You will not stop on the battlefield, will you? ⁴⁹You will not waste your time on the battlefield - wondering whether on should go or not - will you? “Will it be all right to go, or not? ⁵⁰Should I take this, or should I leave it behind?” You waste your time thinking about these things.

⁴⁰Abhī-abhī sabhī kō direction milē ki ēk second mē̃ aśharīrī ban jāō  ; tō ban saktē hō  ?

⁵¹In the same way, if you spend your time in battling when you have to become bodiless, then what marks will you get, or into which division will you go in the final paper?

⁴¹Sirph ēk second mē̃ sthit hō saktē hō  ?

⁵²If you remain battling, then will you go into the first division?

⁴²Jab bahut karma mē̃ vyast hō̃ aisē samay bhī direction milē .

⁵³Have you gone beyond, and become ever-ready to this extent?

⁴³Jaisē jab yuddha prārambh hōtā hai tō achānak order nikaltē haĩ - - abhī-abhī sabhī ghar chhōṛ bāhar chalē jāō .

⁵⁴By doing service, your stage becomes even more powerful, because it is your elevated stage that will bring about the transformation of the circumstances of the present time.

⁴⁴Phir kyā karnā paṛtā hai  ?

⁵⁵So, what is your aim of doing service?

⁴⁵Zarūr karnā paṛē .

⁵⁶For what are you doing service?

⁴⁶Tō bāpdādā bhī achānak direction dē̃ ki is śharīr rūpī ghar kō chhōṛ , is dēh-abhimānī kī|key sthiti kō chhōṛ dēhī-abhimānī ban jāō , is duniyā sē parē apnē sweet home mē̃ chalē jāō  ; tō kar sakē̃gē  ? ⁴⁷Yuddhasthal mē̃ rūk tō nahī̃ jāvēṅgē  ?

⁵⁷You are doing service to bring about transformation of the circumstances, are you not? ⁵⁸If your stage remains ordinary whilst doing service, then is that service? ⁵⁹There are four main subjects of the pilgrimage of remembrance, through which you can check how far you have come.

⁴⁸Yuddha kartē-kartē hī samay tō nahī̃ bitā dēgē ki - ‘ ‘ jāvē̃ na jāvē̃  ?

⁶⁰Even now, some people have the stage that they had before: what is that stage?

⁴⁹Jānā ṭhīk hōgā vā nahī̃  ?

⁶¹That of beingseparated (viyogi) .

⁵⁰Yah lē jāvē̃ vā chhōṛ jāvē̃  ? ⁵¹’ ’ is sōch mē̃ samay ganvā dētē haĩ .

⁶²The second stage is that they become combined(yogis) after being separated.

⁵²Aisē hī aśharīrī bannē mē̃ agar yuddha karnē mē̃ hī samay lag gayā tō antim paper mē̃ marks vā division kaun-sā āvēgā  ?

⁶³The third stage is that they becomeco- operative (sahyogi) after being yogis. ⁶⁴And, after being co-operative, the last stage is of being one who hasrenounced everything (sarva tyaagi) .

⁵³Agar yuddha kartē - kartē rah gayē tō kyā first division mē̃ āvēṅgē  ?

⁶⁵Whilst keeping all these four subjects in front of you, check how many steps you have climbed.

⁵⁴Aisē uparām , ever ready banē hō  ?

⁶⁶To what extent have you climbed up?

⁵⁵Service kartē aur hī sthiti śhaktiśhālī hō jātī hai .

⁶⁷So, even now, you do not become separated(viyogi) again and again, do you?

⁵⁶Kyōṅki āpkī śhrēṣhṭh sthiti hī is samay kī|key paristhitiyō̃ kō parivartan mē̃ lāvēgī .

⁶⁸Do you move along whilst being constantly combined(yogi) and co-operative? ⁶⁹If you have any obstacles, then to be influenced by the obstacles means to be separated(viyogi) .

⁵⁷Tō sarvisakaranē kā lakṣhya kyā hai  ?

⁷⁰So, you do not become separated, do you?

⁵⁸Kisaliyē sarvisakaratē hō  ?

⁷¹Can obstacles finish the accurately-combined(yogyukt) stage?

⁵⁹Paristhitiyō̃ kō parivartan karnē liyē hī tō sarvisakaratē hō nā .

⁷²That would make you forget having awareness of the Father. ⁷³To forget means to become separated.

⁶⁰Service mē̃ sthiti sādhāraṇ rahē tō vah service huī  ?

⁷⁴So your stage of being combined(a yogi) should become constant.

⁶¹Is yād kī yātrā kī|key mukhya 4 subjects haĩ jisē check karō ki kahā̃ tak pahuñchē haĩ  ?

⁷⁵Just as the soul and the body have a part together - so that they cannot be separated - in the same way, remembrance of the Father should not be separated from the intellect.

⁶²Pahlē sthiti thī vō ab bhī kōī-kōī kī hai , vah kyā  ? ⁶³Viyōgī .

⁷⁶To have constant company in the intellect - that is, remembrance of the Father: such a soul is called “a yogi soul”.

⁶⁴Dūsrī stage - viyōgī kē bād yōgī bantē haĩ .

⁷⁷Such souls are not attracted by any other awareness.

⁶⁵Tīsrī stage - yōgī kē bād sahyōgī bantē haĩ . ⁶⁶Sahyōgī bannē kē bād last stage hai sarvatyāgī bantē haĩ  ?

⁷⁸Just as those who have less pawer are not able to do anything in front of an elevated power, in the same way, if you have remembrance of the Almighty Authority, then there cannot be remembrance of anyone else in the intellect.

⁶⁷In chār subjects kō sāmnē rakhtē huyē dēkhō ki kitnī pauṛiyā̃ pār kī haĩ , kitnē tak ūpar chaṛhē hō  ?

⁷⁹Such ones are called easy and natural yogis. ⁸⁰Those people just say this, but here youare natural yogis, in a practical way. ⁸¹So, have you become such yogis?

⁶⁸Kyā abhī tak bhī bār-bār kab viyōgī tō nahī̃ bantē hō  ?

⁸²Such yogis are definitely co-operative in every thought, every word, and every deed, at every second.

⁶⁹Sadā yōgī vā sahyōgī bankar kē|K chaltē hō  ? ⁷⁰Agar kōī bhī vighna ātā hai , vighna kē|K vaśh hōnā arthāt viyōgī hōnā , tō viyōgī tō nahī̃ bantē hō  ?

⁸³If they are co-operative in their thoughts, but not in their deeds - or, if they are co-operative in their deeds, but not in any one situation - then such souls are not called “souls who have reached the stage of being co-operative”.

⁷¹Vighna yōgyukt avasthā kō samāpt kar saktā hai  ?

⁸⁴If even one thought passes by without co-operation, then that is said to be a wasteful thought. ⁸⁵Those who waste anything unnecessarily can never be co-operative with anyone, nor be powerful within themselves. ⁸⁶But souls who are co-operative and total renunciates - who easily renounce everything and everyone - are easily loved by all. ⁸⁷Since - even on the path of devotion - when people donate in the name of God, they attain a perishable royal status; then just think how elevated the attainment will be of those who use their every thought and every second co- operatively for Godly service.

⁷²Bāp kī|key smr̥iti kō vismr̥iti mē̃ lā dētā hai .

⁸⁸Such souls easily become great donors who have renounced everything.

⁷³Vismr̥iti arthāt viyōgī . ⁷⁴Tō yōgīpan kī|key stage aisē hī nirantar rahē jaisē śharīr aur ātmā kā jab tak part hai tab tak alag nahī̃ hō pātī hai , vaisē bāp kī yād buddhi sē alag na hō .

⁸⁹Such souls - who have renounced everything easily - become the most fortunate souls, at present and in the future. ⁹⁰Not only in the future, but when many souls see the elevated fortune of such souls at the present time, they sing the praise of their fortune from experiencing it.

⁷⁵Buddhi kā sāth sadaiv yād arthāt bāp kē sāth hō .

⁹¹On the basis of their own elevated fortune, they become instruments to enable others to become fortunate.

⁷⁶Aisē kō kahā jātā hai yōgī jiskō aur kōī bhī smr̥iti apnī taraphaākarṣitan kar pāvē .

⁹²So, just see which stage you have reached out of these four subjects - that is, how close you have come to your destination.

⁷⁷Jaisē bahut ūñchī vā śhrēṣhṭh power kē āgē kam|cum power vālē kuchh bhī nahī̃ kar pātē haĩ , aisē agar sarvśhaktivān kī|key yād sadā sāth hai tō aur kōī bhī yād buddhi mē̃ andar ā nahī̃ saktī .

⁹³Achcha. ⁹⁴To such easy and natural yogi souls: love, remembrance, and namaste, from BapDada. ⁹⁵(personal meeting) ⁹⁶Because of this Brahmin life being the last birth, no matter how weak or ill you are physically - and whether you are able to move along or not - you have been given wings to fly with your mind.

⁷⁸Iskō hī sahaj aur svataḥ yōgī kahā jātā hai .

⁹⁷You cannot move along with your body, but you can fly with your mind.

⁷⁹Vah lōg kahtē haĩ aur yahā̃ haĩ svataḥ yōgī .

⁹⁸Because, BapDada knows that you have become weak from wandering around for 63 births.

⁸⁰Tō aisē yōgī banē hō  ?

⁹⁹The bodies have become impure, and so they have become weak and ill.

⁸¹Aisā yōgī sadā her|har second , her|har saṅkalp , her|har vachan , her|har karma mē̃ sahyōgī avaśhya hōgā .

¹⁰⁰However, everyone’s mind is healthy. ¹⁰¹You may not be healthy physically but none of you are ill in your mind, are you?

⁸²Agar saṅkalp mē̃ sahyōgī nahī̃ sirph karma mē̃ hai , vā karma mē̃ sahyōgī haĩ , kisī bāt mē̃ nahī̃ hai tō aisē kō sahyōgī kī|key stage tak pahuñchī huī ātmāē̃ nahī̃ kahē̃gē .

¹⁰²Everyone’s mind is flying with their wings. ¹⁰³The sign of a powerful mind is that it is able to reach wherever it wants in a second. ¹⁰⁴Are you that powerful? ¹⁰⁵Or do you sometimes become weak?

⁸³Ēk saṅkalp bhī sahyōg kē|K binā chaltā hai-isakō vyarth kahē̃gē .

¹⁰⁶Since the mind knows how to fly, and it has developed that practice, it can reach where it wants in a second.

⁸⁴Jō vyarth ganvānē vālē hōtē haĩ vah kab kiskē sahyōgī nahī̃ ban saktē , svayã mē̃ śhaktiśhālī nahī̃ ban saktē .

¹⁰⁷One minute it is in the physical world, and the next minute it is in the supreme abode; because it has the speed of a second.

⁸⁵Aisē sarv snēhī , sahyōgī , sarvā̃ś tyāgī vā sarvatyāgī sahaj hī ban jātē haĩ .

¹⁰⁸Do you have such a fast speed? ¹⁰⁹While constantly singing songs of your fortune, continue to fly.

⁸⁶Jabki bhakti mē̃ bhī sirph kōī īśhvar kē|K arth|earth dān kartē haĩ tō unhō̃ kō bhī vināśhī rājapad kī|key prāpti hōtī hai .

¹¹⁰At amrit vela, constantly keep one or another new point in your awareness. ¹¹¹You have received many types of fortune and many types of attainments.

⁸⁷Tō sōchō jō her|har saṅkalp aur second īśhvarīy sēvā kē|K sahyōg mē̃ lagātē haĩ , uskī kitnī śhrēṣhṭh prāpti hōgī  !

¹¹²Sometimes keep one attainment in front of you, and sometimes keep another type of attainment in front of you, and your efforts will be very entertaining.

⁸⁸Aisē mahādānī sarvatyāgī sahaj hī ban jātē haĩ .

¹¹³You will never get bored in your efforts, and you will experience newness.

⁸⁹Aisē sarvatyāgī vartamān aur bhaviṣhya mē̃ sarvaśhrēṣhṭha bhāgyaśhālī bantē haĩ .

¹¹⁴Otherwise, some children just keep on saying “I am a soul.. ¹¹⁵I am a child of Shiv Baba”, all the time.

⁹⁰Na sirph bhaviṣhya lēkin vartamān samay bhī aisē śhrēṣhṭh bhāgyaśhālī ātmā kē|K bhāgya kō dēkhtē huyē , anubhav kartē huē anya ātmāē̃ unkē bhāgya kē|K guṇ gātē haĩ aur anēk ātmāō̃ kō apnē śhrēṣhṭh bhāgya kē|K ādhār sē bhāgyaśhālī banānē kē nimitt bantē haĩ .

¹¹⁶However, keep in your awareness all of the fortune, all the titles, all the treasures, and all the types of awareness, that the Father has given to you. ¹¹⁷Make a list of those. ¹¹⁸The list of the different types of awareness is so long. ¹¹⁹Sometimes, keep the treasures in your awareness, sometimes keep the powers in your awareness, sometimes the virtues, sometimes the knowledge, and sometimes the titles.

⁹¹Tō dēkhō in 4 subjects sē kis stage tak pahuñchē hō vā mañjil kē|K kitnā samīp āyē hō .

¹²⁰There is always entertainment in variety. ¹²¹Whenever there is an entertainment programme, there will be a variety of dances and a variety of food, and you will meet a variety of people. ¹²²For only then is there entertainment.

⁹²Achchhā  !

¹²³Is this not so?

⁹³Aisē sahaj aur svataḥ yōgīātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

¹²⁴So, here, too, keep a variety of things in your awareness in order to be entertained. ¹²⁵Achcha. ¹²⁶* * * O M S H A N T I * * *