Avyakt murli for Wednesday 23 January 1974

⁰> 23-01-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 31/10/94 Morning Murli Om Shanti Avyakt BapDada Madhuban 23/01/74

¹Ab śhakti sēnā nām kō sārthak banāō

¹Do you consider yourselves to be the warriors of the Shakti Army?

²Nirbal ātmā kō śhakti dēnē vālē śaktidātā , chaṛhtī kalā kī ōr lē jānē vālē rūhānī paṇḍē aur sab ādhārō̃ sē nirādhār banānē vālē nirākār śhiv bābā śhaktiyō̃ kē|K saṅgaṭhan kō sambōdhit kartē huē bōlē  :

²Just as the name of your gathering is called the Shakti Army, in the same way, do you consider yourselves to be Shaktis? ³This name gives your introduction, because it is based on your activity. ⁴The Shakti Army means a gathering of the souls who have all powers.

³Kyā āp apnē kō śhakti sēnā kī|key warrior ( yōddhā ) samajhtī hō  ?

⁵So the question arises: just as your name gives your introduction, so too, do you have the practical activity?

⁴Jaisē āpkē saṅgaṭhan kā nām hai-śakti-sēnā , kyā vaisī āp apnē kō śhakti samajhtī hō  ?

⁶In order to be complete with all powers, constantly have the awareness of what the Father's name is and what Hispraise is.

⁵Yah nām tō āpkā parichay dētā hai , kyōṅki yah karttavya kē|K ādhār par hai . ⁶Śhakti sēnā kā arth|earth hai - - sarv-śaktiyō̃ sē sampann ātmāō̃ kā saṅgaṭhan .

⁷Then, after that, check: Is the Father's task also your task? ⁸If you do not do something which proves thename of the Father, then how would you glorify the Father's name? ⁹Just think about the praise of the Father: He isthe Almighty Authority.

⁷Tō praśhna hai ki jaisē nām parichay siddh kartā hai tō kyā vaisē practical mē̃ karttavya bhī haĩ  ?

¹⁰Therefore, your form should also be the same; because you have to make your form thesame as that of the praise of the Father.

⁸’ ’

¹¹If the Father is the Almighty Authority and the children are without anypower, if the Father is full of knowledge and the children are uneducated, would this seem right? ¹²You have to check whether your every second is towards the stage of ascent. ¹³Instead of the stage of ascent, let therenot be the stopping stage for even one second, let alone the stage of descent. ¹⁴You are the guides.

⁹Sarv-śakti sampann bannē kī|key yukti batātē huē bābā bōlē - ’ ’ sadā yah smr̥iti mē̃ rakhō ki bāp 1 kā nām 2 kyā hai aur bāp kī|key mahimā kyā hai  ?

¹⁵If the guides cometo the stopping stage or come to a halt, then the souls of the world, who are going to follow you, will also come to ahalt. ¹⁶If the engine stops, then all the carriages behing it would also stop.

¹⁰Phir uskē bād yah vichār karō , ki jō bāp kā kām 3 hai , kyā vahī mērā bhī kām hai  ?

¹⁷The souls of the world are behind you, andso the stopping, for even one second, of you souls is not an ordinary thing.

¹¹Agar bāp kē|K nām kō siddha karnē vālā kām na kiyā , tō bāp kā nām bālā 4 kaisē karōgī  ?

¹⁸Do you move along considering yourselfto have such a responsibility? ¹⁹Because of being at a special place, you are in everyone's vision.

¹²1 . paramapati paramātmā  ; 2 . guṇavācak nām 3 . sarv kā kalyāṇ karnē kā divya karma  ; 4 . ucca  ; prasiddh ) yah sōchō , ki bāp kī|key yah jō mahimā hai , ki vah sarvśhaktivān hai tō vaisā hī mērā bhī svarūp hō , kyōṅki bāp kī|key mahimā kē|K anusār hī tō apnā svarūp banānā hai .

²⁰So, when, accordingto the drama, you have the chance to play a special part at a special place, you should move along giving that muchimportance to your special part, should you not? ²¹If you do not give importance to yourself, then neither will othersgive you that much importance. ²²This is why you must now recognise the importance of your part. ²³You must now noteven have the thought that you do not have any responsibility.

¹³Bāp sarvśhaktimān hō aur bachchē śhaktihīn  ; bāp knowledgeful ( gyānsāgar ) hō aur bachchē anapaṛh-yah śhōbhēgā kyā  ?

²⁴If others are able to have a contract on seeing you,then you are the ones who inspire them to have that contract are you not?

¹⁴’ ’

²⁵It is understood that if the preparations for establishment are lacking, how would the preparations for destruction takeplace? ²⁶The two have a connection between them. ²⁷To think that you will be ready on time is also wrong. ²⁸If you donot have the practice of making preparations over a long period of time for facing the great destruction, then youwould not be able to be successful at that time.

¹⁵Yah dēkhnā hai ki her|har second chaṛhtī kalā kī|key taraph haĩ  ?

²⁹You need to practise this over a long period of time. ³⁰Otherwise, whyhave you been given so many years to practise?

¹⁶Ēk second bhī chaṛhtī kalā kē|K bajāy ṭhahartī kalā na hō , girtī kalā kī|key tō bāt hī nahī̃ . ¹⁷Āp hō paṇḍē .

³¹It has a connection with a long period of time. ³²This is why,according to the drama, you have been given a long time for making effort.

¹⁸Agar paṇḍē ṭhahartī kalā mē̃ ā gayē vā rūk gayē tō āpkē pīchhē jō viśhva kī|key ātmāē̃ chalnē vālī haĩ vē|way sab rūk jāvēṅgī .

³³In order to attain an attainment for a longperiod of time, you also need to make effort for a long period of time. ³⁴Have you made such effort over a long periodof time?

¹⁹Agar engine ṭhahar jāy tō sāth hī ḍabbē tō svataḥ hī ṭhahar jāvēṅgē .

³⁵Should we order the great destruction from the scientists? ³⁶It is a matter of just one second.

²⁰Āp sabkē pīchhē viśhva kī|key ātmāyē̃ haĩ .

³⁷As soon as theyreceive the signal, they will do it.

²¹Āp lōgō̃ kā ēk second bhī rūknā sādhāraṇ bāt nahī̃ hai , kyā itnī zimmēvārī samajh kar chaltī hō  ?

³⁸Is the Shakti Army ready in the same way? ³⁹It is a signal of just one second toconstantly be soul conscious. ⁴⁰Do not become this for a temporary period, but for all time.

²²Viśhēṣh sthān par aur viśhēṣh sthān kē|K rūp mē̃ sabkī najarō̃ mē̃ hō na  ?

⁴¹Will you become soulconscious when you receive such a signal? ⁴²Or, will you search for facilities at that time?

²³Tō jab ḍrāmānusār viśhēṣh sthān par viśhēṣh part bajānē kā chance milā hai tō apnē viśhēṣh part kō mahatva dē chalnā chāhiē na  ?

⁴³Will you think of the pointsthen or will you try to stop yourself? ⁴⁴Therefore, make such effort from now. ⁴⁵The military receive orders suddenly.Make a programme for yourself and bring about progress for yourself by yourself.

²⁴Agar apnā mahatva na rakhē̃gē , tō anya bhī āpkā mahatva nahī̃ rakhē̃gē .

⁴⁶Do not take the support ofthinking that you will do something if a programme is made for it.

²⁵Isliyē ab apnē part kē|K mahatva kō jānō .

⁴⁷"If a bhatthi is created, we will have a good threedays.

²⁶Hamārē ūpar kōī zimmēvārī nahī̃ , ab yah saṅkalp bhī nahī̃ karnā hai .

⁴⁸We will receive the co­operation of the gathering in this." ⁴⁹However, do not take even this support.

²⁷Āp lōgō̃ kō dēkhkar kōī saudā kartā hai , tō saudā karānē vālē āp hō na  ?

⁵⁰Sometimes,you may receive co­operation and sometimes you may not, but your practice should be of remaining completelyindependent.

²⁸Yah tō understood ( samajh ) hai ki agar sthāpanā kī|key taiyārī kam|cum hai , tō vināśh kī|key taiyārī kaisē hōgī  ?

⁵¹It is good if you receive a chance, but even if you do not receive a chance, you should not move away from your ownpractice. ⁵²It is a weakness to make the basis of a programme the means of your progress.

²⁹In dōnō̃ kā āpas mē̃ connection ( sambandh ) hai na  ?

⁵³You have been given aneternal programme. ⁵⁴Why do you not remember that? ⁵⁵You have to stay in a bhatthi at every moment. ⁵⁶Achcha.

³⁰Samay par taiyār hō hī jāvēṅgē , yah samajhnā bhī wrong ( galat ) hai .

⁵⁷To the souls who perform a task according to their name; to those who glorify the Father's name; to those who remainready in one second on receiving an order; to those who make effort whilst being independent of everything else; tothe members of the spiritual army, BapDada's love, remembrances and namaste. ⁵⁸Avyakt BapDada meeting a group. ⁵⁹Just as you have your corporeal form constantly and easily in your awareness, in the same way, do you constantly andeasily have your incorporeal form in your awareness? ⁶⁰Because of having a corporeal form, you are able to maintainthat awareness naturally; in the same way, having your incorporeal form, do you easily remember that form asbelonging to you?

³¹Agar bahut samay sē mahāvināśh kā sāmnā karnē kī|key taiyārī kā abhyās na hōgā tō us samay bhī saphal na hō sakē̃gē .

⁶¹It is difficult to forget something when it belongs to you. ⁶²With physical things also, whensomething belongs to you, you naturally remember that; you do not have to make effort to remember it.

³²Iskā bahut samay sē abhyās chāhiē  ; nahī̃ tō itnē varṣh abhyās kē|K kyō̃ diyē gayē haĩ  ?

⁶³This too isyour original and eternal form; so why is it difficult to remember it? ⁶⁴After knowing it, it should easily remain in yourawareness.

³³Bahut samay kā connection hai , isliē hī ḍrāmānusār bahut samay purūṣhārth kē liē bhī milā hai .

⁶⁵You do know it now, do you not? ⁶⁶Now, you should go into the depth of the practice of being theembodiment of this awareness.

³⁴Bahut samay kī|key prāpti kē|K liyē bahut samay sē purūṣhārth bhī karnā hai , kyā aisē bahut samay kā purūṣhārth hai  ?

⁶⁷Just as scientists go into the depth of everything and create new inventions, in the same way, you should go into thedepth of your eternal virtues and the sanskars of your original form.

³⁵Science vālō̃ kō mahāvināśh kē|K liyē order karē̃  ?

⁶⁸You speak of being the embodiment of bliss; sowhat is the stage of being that embodiment?

³⁶Ēk second kī|key hī tō bāt hai , iśhārā milā aur kiyā .

⁶⁹What is the experience of that? ⁷⁰What is the special attainment of beingthe embodiment of bliss?

³⁷Kyā aisē hī śhakti-sēnā taiyār hai  ?

⁷¹What is known as bliss?

³⁸Ēk second kā iśhārā hai - - sadā dēhī-abhimānī .

⁷²What is the visible effect of that stage on yourself and on othersouls?

³⁹Alpkāl kē|K liyē nahī̃ , sadā kāl kē liē hō jāō .

⁷³In this way, go into the depth of each virtue.

⁴⁰Aisā iśhārā milē tō āp kyā dēhī abhimānī hō jāvēṅgē yā phir us samay sādhan ḍhūḍhēṅgē , pvāinṭas sōchē̃gē yā apnē kō ṭhahrānē kī|key kōśhiśh karē̃gē  ?

⁷⁴Just as those people go so deep to the bottom of the ocean andthe deeper they go, the more things they find; so too, the more introverted and lost in yourself you remain, the moreyou will have many new experiences.

⁴¹Isliē abhī sē aisā purūṣhārth karō .

⁷⁵You will feel yourself to be lost in that.

⁴²Miliṭrī kō tō achānak hī order miltē haĩ na  ?

⁷⁶A fish, whilst living in the water, feels itself very much alive, because it has attachment to water. ⁷⁷Even if it doescome out of the water for its own livelihood, it will come out for one second and then go back in, because it cannotstay without water. ⁷⁸In the same way, the deep concern of each of you should be with the ocean of variousexperiences of your original form. ⁷⁹Only become extroverted for the sake of carrying out a task; take the support ofthe physical organs, that is, stabilise yourself in the stage of having adopted a body, but the attachment and attractionshould be towards the ocean of experiences.

⁴³Apnē āp programme banāō aur svayã hī svayã kī|key unnati karō .

⁸⁰Physical things also give you the experience of their own taste, do they not?

⁴⁴Programme banēgā tō kar lē̃gē , yah bhī ādhār mat rakhō .

⁸¹Everything gives an experience of itsown virtue and attracts you towards itself.

⁴⁵Bhaṭṭhī banēgī tō tīn din achchhē bītē̃gē , ismē̃ tō saṅgaṭhan kā sahyōg miltā hai .

⁸²Just as sugar cubes give the experience of sweetness, in the same way, youshould give the experience of the sweetness of your every virtue of your original form to all souls.

⁴⁶Lēkin yah ādhār bhī nahī̃ .

⁸³Only then willsouls be attracted.

⁴⁷Kabhī sahyōg mil saktā hai aur kabhī nahī̃ bhī mil saktā hai .

⁸⁴So now, experience this and give others the same experience. ⁸⁵Consider this to be your specialtask.

⁴⁸Abhyās nirādhār kā hōnā chāhiē .

⁸⁶Together with speaking about it, give the experience of every virtue.

⁴⁹Agar chance mil jātā hai , tō achchhā hī hai .

⁸⁷You will only be able to do that when youyourself are lost in this ocean; so do you constantly remain lost in this?

⁵⁰Na milnē par bhī , abhyās sē haṭnā nahī̃ chāhiē .

⁸⁸Through this, you will easily become theembodiment of remembrance.

⁵¹Programme kē|K ādhār par , apnī unnati kā ādhār banānā , yah bhī kamzōrī hai .

⁸⁹How can we remember Baba? ⁹⁰Instead of asking this question, you should have another question: How can we forgetBaba?

⁵²Yah tō anādi programme milā huā hai na  ?

⁹¹There should be this much transformation.

⁵³Vah kyō̃ nahī̃ yād rakhtē hō  ?

⁹²At present, you have only had a little experience.

⁵⁴Her|har vakt bhaṭṭhī mē̃ rahnā hai , yah tō anādi programme milā huā hai na  ? ⁵⁵Achchhā  !

⁹³You have onlytasted it. ⁹⁴When you become absorbed in it, you will feel that you have eaten it and have also put it into your practicalform.

⁵⁶Jaisā apnā nām vaisā kām karnē vālē , bāp kā nām bālā karnē vālē , ēk second mē̃ order milnē par taiyār hō jānē vālē aur nirādhār hōkar purūṣhārth karnē vālē rūhānī saināniyō̃ kō bāpdādā kā yād-pyār aur namastē .

⁹⁵Now, there is a need to experience a lot more. ⁹⁶When you become lost in this experience, trivial matters willautomatically move away from you, that is, they will bid farewell. ⁹⁷Achcha. ⁹⁸* * * O M S H A N T I * * *